Andrew Louth - Syriac Christian Church

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MAXIMUS’ SPIRITUAL THEOLOGY 45 Phil. 2:7); to those able to follow Him as He climbs the high mountain of His Transfiguration He appears in the form of God (cf. Matt. 17:1–9), the form in which he existed before the world came to be (cf. John 17:5). It is therefore possible for the same Lord not to appear in the same way to all who stand before Him, but to appear to some in one way and to others in another way, according to the measure of each person’s faith. When the Word of God becomes manifest and radiant in us, and His face shines like the sun, then His clothes will also look white (cf. Matt. 17:2). That is to say, the words of the Gospels will then be clear and distinct, with nothing concealed. And Moses and Elijah—the more spiritual principles of the Law and the prophets—will also be present with Him. It is written that the Son of Man is coming ‘with His angels in the glory of the Father’ (Matt. 16:27). Similarly, in those found worthy, the Word of God is transfigured to the degree to which each has advanced in holiness, and He comes to them with His angels in the glory of the Father. For the more spiritual principles in the Law and the prophets— symbolized by Moses and Elijah when they appeared with the Lord at His transfiguration—manifest their glory according to the actual receptive capacity of those to whom it is revealed. He who to some degree has been initiated into the inner principle of the divine unity invariably discovers the inner principles of divine providence and judgment conjoined with it. That is why, like St Peter, he thinks it good that three tabernacles should be made within himself for those who have appeared to him (cf. Matt. 17:4). These tabernacles represent three stages of salvation, namely that of virtue, that of spiritual knowledge and that of theology. The first requires fortitude and self-restraint in the practice of the virtues: of this the type was Elijah. The second requires right discernment in natural contemplation: Moses disclosed this in his own person. The third requires the consummate perfection of wisdom: this was revealed by the Lord. They were called tabernacles, or temporary dwellings, because beyond them there are other still more excellent and splendid stages, through which those found worthy will pass in the age to be. (CT II.13–16) In Difficulty 10, Maximus expands this by a series of ‘contemplations’, developments of the significance of various events or themes that bear on the Transfiguration. The movement of his mind is not at all systematic, but rather lateral: moving across from one contemplation
46 INTRODUCTION to another and building up in a kind of spiral way the various pieces that are needed in place if we are to appreciate the significance of the Transfiguration. It is ascetic theology itself that provides the basic literary element—that of a series of contemplations or meditations— in which Maximus works out his dogmatic and philosophical theology.
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MAXIMUS THE CONFESSOR St Maximus th
Page 4 and 5: MAXIMUS THE CONFESSOR Andrew Louth
Page 6 and 7: CONTENTS Preface vi Abbreviations v
Page 8 and 9: the densest of his theological trea
Page 10: Introduction
Page 13 and 14: 4 INTRODUCTION Belgrade: in 584), a
Page 15 and 16: 6 INTRODUCTION result of an adulter
Page 17 and 18: 8 INTRODUCTION state eternally from
Page 19 and 20: 10 INTRODUCTION no division, no sep
Page 21 and 22: 12 INTRODUCTION THE SEVENTH-CENTURY
Page 23 and 24: 14 INTRODUCTION nature of the theol
Page 25 and 26: 16 INTRODUCTION abandoned the hope
Page 28 and 29: 2 THE SOURCES OF MAXIMUS’ THEOLOG
Page 30 and 31: THE SOURCES OF MAXIMUS’ THEOLOGY
Page 40: THE SOURCES OF MAXIMUS’ THEOLOGY
Page 43 and 44: 34 INTRODUCTION the practice of the
Page 45 and 46: 36 INTRODUCTION kind of academic st
Page 47 and 48: 38 INTRODUCTION THE WAY OF LOVE 10
Page 49 and 50: 40 INTRODUCTION attachment to the t
Page 51 and 52: 42 INTRODUCTION that continually ri
Page 53: 44 INTRODUCTION necessity of asceti
Page 57 and 58: 48 THE DOCTRINE OF THE PERSON OF CH
Page 71 and 72: 62 INTRODUCTION Conversely the huma
Page 73 and 74: 64 INTRODUCTION original equality a
Page 75 and 76: 66 INTRODUCTION to Maximian as to O
Page 77 and 78: 68 INTRODUCTION clear and limpid to
Page 79 and 80: 70 INTRODUCTION Difficulty 41 is bu
Page 81 and 82: 72 INTRODUCTION liturgy, but other
Page 83 and 84: 74 INTRODUCTION vision, when our Go
Page 86 and 87: GENERAL INTRODUCTION TO THE TEXTS A
Page 88: GENERAL INTRODUCTION 79 all modern
Page 91 and 92: 82 LETTER 2 human person, revealing
Page 93 and 94: 84 LETTER 2 D 397A B C grace, throu
Page 95 and 96: 86 LETTER 2 401A C D B Perhaps it w
Page 97 and 98: 88 LETTER 2 C D 405A B particular t
Page 99 and 100: 90 LETTER 2 B and the same thing, t
Page 101 and 102: 92 DIFFICULTY 10 veil describes for
Page 103 and 104: 94 DIFFICULTY 10 1108A B C 1 Introd
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96 DIFFICULTY 10 D 1112A B C to mak
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98 DIFFICULTY 10 C D 1116A Spirit o
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100 DIFFICULTY 10 C unshakeable lan
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102 DIFFICULTY 10 D 1121A B 9 Conte
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104 DIFFICULTY 10 C D 1125A finding
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106 DIFFICULTY 10 1128A B C diligen
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108 DIFFICULTY 10 D 1132A B by natu
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110 DIFFICULTY 10 B C D 1136A diffe
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112 DIFFICULTY 10 1137A B C into th
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114 DIFFICULTY 10 D 1141A B their c
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116 DIFFICULTY 10 C D 1145A B which
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118 DIFFICULTY 10 B C D 22 Twofold
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120 DIFFICULTY 10 D 1152A B invisib
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122 DIFFICULTY 10 C D 1156A circums
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124 DIFFICULTY 10 1157A B C corrupt
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C D 1161A 126 DIFFICULTY 10 B 31 Fu
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128 DIFFICULTY 10 B C D 1165A which
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130 DIFFICULTY 10 1168A B C through
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132 DIFFICULTY 10 C D 1172A B sense
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134 DIFFICULTY 10 B 1176B C D heap.
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D 1180A 136 DIFFICULTY 10 B limitle
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138 DIFFICULTY 10 C D 1184A B uncir
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B C D 1188A 140 DIFFICULTY 10 compa
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142 DIFFICULTY 10 B C D with the in
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144 DIFFICULTY 10 D 1193A B C unnat
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146 DIFFICULTY 10 C D 1197A Trinity
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148 DIFFICULTY 10 B D 1201A the spi
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150 DIFFICULTY 10 1204A B C 50 Cont
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152 DIFFICULTY 10 for whose sake th
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154 TEXTS The structure of the Diff
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156 TEXTS B C D no longer tied to e
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158 TEXTS 1312A D B C (Heb. 9:24),
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1316A 160 TEXTS C D earth (Col. 1:2
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162 TEXTS 1408C D 1409A B TEXT Of t
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164 TEXTS C D 1413A —we dare to t
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166 TEXTS B C D Another contemplati
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168 TEXTS B C stop the movement of
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170 TEXTS 1048A B C D Since, accord
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172 TEXTS D 1052A B C specified in
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174 TEXTS 1056A D B shows that what
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1060A 176 TEXTS C D energy, have ac
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178
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180 OPUSCULE 7 C D 72A B to his mys
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182 OPUSCULE 7 D 76A B C imperfect
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184 OPUSCULE 7 80A C B C has a natu
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186 OPUSCULE 7 84A C D B the revere
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188 OPUSCULE 7 88A C D I forbear fr
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190 OPUSCULE 7 B Since I have now s
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192 OPUSCULE 3 48A C D B Let no-one
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194 OPUSCULE 3 C 52A B C The purpor
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196 OPUSCULE 3 56A B C D the manife
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198 NOTES the Persians. But there s
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200 NOTES (1962). For Maximus’ at
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202 NOTES 9 It is perhaps worth emp
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204 NOTES 2 Discussed above, chapte
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206 NOTES 48 Cf. the Dionysian tria
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208 NOTES Faith 13 (Kotter [1973],
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210 NOTES hêmin (see On human natu
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212 NOTES 7 By which Maximus seems
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214 NOTES 13 This is a good definit
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216 NOTES 20 Gregory is here referr
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218
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220 BIBLIOGRAPHY Confessore, Capito
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222 BIBLIOGRAPHY Andia, Y.de (forth
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224 BIBLIOGRAPHY Marrou, H.-I. (194
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226
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228 INDEX Clément, O. 201 Coleman-
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230 INDEX Michael Psellus 43 Michae
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REVELATION
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Andrew Louth - Syriac Christian Church

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