The methodology of theological thinking in the works of St. Maximus the Confessor
DOI:
https://doi.org/10.22240/sent28.01.042Keywords:
methodology, theology, anthropology, Christian PlatonismAbstract
The author proves the inadequacy of previous studies of Maximus the Confessor’s theological system. These studies paid little attention to the originality of transformation of Cappadocian Fathers’ teaching by this thinker. The paper demonstrates that Maximus turned out to be ahead of his time in his ontological reinterpretation of the previous patristic tradition. A revolutionary version of Christian Platonism created by Maximus the Confessor, requires new stu-dies, especially in comparison with the ancient philosophers.References
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Corsini, E. (1962). Il trattato «De Divinis Nominibus» dello pseudo-Dionigi e i commenti neoplatonici al Parmenidi. Torino: G. Giappichelli.
Geanakoplos, D. J. (1969). Some Aspects of the Influence of Byzantine Maximus the Confessor on the Theology of East and West. Church History, 38(2), 150-163. https://doi.org/10.2307/3162703
Gersh, S. (1978). From Jamblichus to Eriugena. An Investigation of the Prehistory and Evolution of the Pseudo-Dionysian Tradition. Leiden: Brill.
Jones, J. D. (2005). An Absolutely Simple God? Frameworks for Reading Pseudo-Dionisius Areopagite. Thomist, 69(3), 371-406. https://doi.org/10.1353/tho.2005.0015
Karayannis, V. (1993). Maxime le Confesseur. Essence et énérgies de Dieu. Paris: Beauchesne.
Larchet, J.-C. (1996). La divinisation de l'homme selon saint Maxime le Confesseur. Paris: Cerf.
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Mueller-Jourdan, P. (2005). Typologies spatio-temporelle de l'Ecclesia byzantine. La Mystagogie de Maxime le Confesseur dans la culture philosophique de l'Antiquité tardive. Leiden, & Boston: Brill.
Nesterova, O. E. (2006). Allegoria pro typologia. Origen and the fate of the allegorical method of interpretation of Scripture in the Early patristic era. [In Russian]. Moscow: IMLI RAN.
Pelikan, J. (1982). The place of Maximus the Confessor in the history of christian thought. In F. Heinzer, & Ch. Schoenborn (Eds.), Maximus Confessor. Actes du Symposium sur Maxime le Confesseur, Fribour 2-5-Septembre, 1980 (pp. 387-402). Fribourg, Suisse: Editions Universitaire.
Places, E. (1982). Maxime le Confesseur et Dialoge de Photicé. In F. Heinzer, & Ch. Schoenborn (Eds.), Maximus Confessor: actes du Symposium sur Maxime le Confesseur, Fribourg, 2-5 septembre, 1980 (pp. 29-35). Fribourg, Suisse: Editions Universitaire.
Rappe, S. (1964). Scepticism in the Sixth Century? Damascius' Doubts and Solutions Conserning First Principies. The Journal of the History of Philosophy, 92, 330-357.
Rappe, S. (2000). Reading Neoplatonism. Non-discursive Thinking in the Texts of Plotinus, Proclus and Damascius. Cambridge: Cambridge UP. https://doi.org/10.1017/CBO9780511570629
Rorem, P. E., & Lamoreaux, J. (1998). John of Scythopolis and the Dionsysian Corpus: Annotating the Areopagite. Oxford: Oxford UP. https://doi.org/10.1093/acprof:oso/9780198269700.001.0001
Sherwood, P. (1955). The Earlier Ambigua of Maximus the Confessor and His Refutation of Origenism. Roma: Orbis Catholicus, & Herder.
Svetlov, R. V. (2000). Damascius Diadoch as a representative of the Athenian school of Neoplatonism. [In Russian]. Damascius Diadoch, Quaestiones de primis principiis (pp. 755-828). (L. Yu. Lukomskiy, Trans.). St-Petersburg: RHGI.
Thunberg, L. (1995). Microcosm and Mediator. The Theological Antropology of Maximus the Confessor. Chicago: Open Court.
Tollefsen, T. T. (2008). The Christocentric Cosmology of St Maximus the Confessor. Oxford: Oxford UP. https://doi.org/10.1093/acprof:oso/9780199237142.001.0001
Corsini, E. (1962). Il trattato «De Divinis Nominibus» dello pseudo-Dionigi e i commenti neoplatonici al Parmenidi. Torino: G. Giappichelli.
Geanakoplos, D. J. (1969). Some Aspects of the Influence of Byzantine Maximus the Confessor on the Theology of East and West. Church History, 38(2), 150-163. https://doi.org/10.2307/3162703
Gersh, S. (1978). From Jamblichus to Eriugena. An Investigation of the Prehistory and Evolution of the Pseudo-Dionysian Tradition. Leiden: Brill.
Jones, J. D. (2005). An Absolutely Simple God? Frameworks for Reading Pseudo-Dionisius Areopagite. Thomist, 69(3), 371-406. https://doi.org/10.1353/tho.2005.0015
Karayannis, V. (1993). Maxime le Confesseur. Essence et énérgies de Dieu. Paris: Beauchesne.
Larchet, J.-C. (1996). La divinisation de l'homme selon saint Maxime le Confesseur. Paris: Cerf.
Mesyats, S.V. (2005). The transformation of the antique understanding of the Absolute in Christian theology of IV century. [In Russian]. In P. P. Gaydenko, & V. V. Petrov (Eds.), Space and soul. The teachings of the universe and man in Antiquity and the Middle Ages (pp. 823-858) Moscow: Progress-Traditsiya.
Mueller-Jourdan, P. (2005). Typologies spatio-temporelle de l'Ecclesia byzantine. La Mystagogie de Maxime le Confesseur dans la culture philosophique de l'Antiquité tardive. Leiden, & Boston: Brill.
Nesterova, O. E. (2006). Allegoria pro typologia. Origen and the fate of the allegorical method of interpretation of Scripture in the Early patristic era. [In Russian]. Moscow: IMLI RAN.
Pelikan, J. (1982). The place of Maximus the Confessor in the history of christian thought. In F. Heinzer, & Ch. Schoenborn (Eds.), Maximus Confessor. Actes du Symposium sur Maxime le Confesseur, Fribour 2-5-Septembre, 1980 (pp. 387-402). Fribourg, Suisse: Editions Universitaire.
Places, E. (1982). Maxime le Confesseur et Dialoge de Photicé. In F. Heinzer, & Ch. Schoenborn (Eds.), Maximus Confessor: actes du Symposium sur Maxime le Confesseur, Fribourg, 2-5 septembre, 1980 (pp. 29-35). Fribourg, Suisse: Editions Universitaire.
Rappe, S. (1964). Scepticism in the Sixth Century? Damascius' Doubts and Solutions Conserning First Principies. The Journal of the History of Philosophy, 92, 330-357.
Rappe, S. (2000). Reading Neoplatonism. Non-discursive Thinking in the Texts of Plotinus, Proclus and Damascius. Cambridge: Cambridge UP. https://doi.org/10.1017/CBO9780511570629
Rorem, P. E., & Lamoreaux, J. (1998). John of Scythopolis and the Dionsysian Corpus: Annotating the Areopagite. Oxford: Oxford UP. https://doi.org/10.1093/acprof:oso/9780198269700.001.0001
Sherwood, P. (1955). The Earlier Ambigua of Maximus the Confessor and His Refutation of Origenism. Roma: Orbis Catholicus, & Herder.
Svetlov, R. V. (2000). Damascius Diadoch as a representative of the Athenian school of Neoplatonism. [In Russian]. Damascius Diadoch, Quaestiones de primis principiis (pp. 755-828). (L. Yu. Lukomskiy, Trans.). St-Petersburg: RHGI.
Thunberg, L. (1995). Microcosm and Mediator. The Theological Antropology of Maximus the Confessor. Chicago: Open Court.
Tollefsen, T. T. (2008). The Christocentric Cosmology of St Maximus the Confessor. Oxford: Oxford UP. https://doi.org/10.1093/acprof:oso/9780199237142.001.0001
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Published
2013-06-16
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Chornomorets, Y. (2013). The methodology of theological thinking in the works of St. Maximus the Confessor. Sententiae, 28(1), 42–50. https://doi.org/10.22240/sent28.01.042
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