1024b-pre-e | preex-yparx
Paragraph
1 3(24)| Carit. 3, 25; PG 90, 1024Β.~
2 1(9) | Carit. 4, 4 and 5; PG 90, 1048D.~
3 3(32)| Amb. Th. 5: PG 91 1048D-1049A.~
4 1(5) | Cf. Carit. 4, 9; PG 90, 1049B.~
5 3(19)| Amb. Th. 5; PG 91; 1057Β. Cf. Thunberg, 94.~
6 2(18)| Amb. Io.7; PG 91, 1072B.~
7 1(6) | Amb. Io. 7; PG 91, 1077A .~
8 2(14)| lbid.; PG 91, 1081C.~
9 4(36)| Amb. Io. 7; PG 91, 1092D.~
10 3(26)| Cap. Theol. 1, 48; PG 90, 1100-1101.~
11 2(17)| Ibid. 48-19; 1100C-1101 Α.~
12 3(26)| Theol. 1, 48; PG 90, 1100-1101.~
13 2(16)| Cap. Theol. 1, 68; PG 90, 1108C.~
14 3(33)| Amb. Io. 10; PG 91, 1113 BC.~
15 4(38)| Cap. Theol. 2,18; PG 90, 1133B.~
16 4(37)| Ibid. 10, PG 91, 1140A.~
17 5(45)| Ibid.; PG 91, 1140CD.~
18 5(47)| Amb. Ιo.10; PG 91, 1144C.~
19 3(28)| Amb. Io.10; PG 91, 1148A.~
20 4(39)| Amb. Io. 10; PG 91, 1149BC.~
21 2(10)| Amb. Ιo. 23: PG 91, 1260C.~
22 3(29)| Ibid. 41; PG 91, 1305-1308.~
23 3(30)| Ibid., PG 91 1308C.~
24 3(31)| Ibid., PG 91, 1308D.~
25 2(11)| Amb. Ιo. 42; ΡG 91, 1329Α. Cf. L.Τhunberg, Microcosm
26 1(1) | Written at the end of 1341 οr the beginning of 1342.~
27 1(1) | 1341 οr the beginning of 1342.~
28 5(46)| Ibid. 47; PG 91, 1360CD.~
29 5(50)| Amb. Ιο. 60; PG 91, 1385.
30 3(20)| De Fide orth. 3, 15; PG 94, l048.~
31 1(3) | 4, 7 (ed. Ρ. Christou 3, 165-166).~
32 1(3) | ed. Ρ. Christou 3, 165-166).~
33 4(38)| Cap. Theol. 2,18; PG 90, 1133B.~
34 2(17)| Ibid. 48-19; 1100C-1101 Α.~
35 3(22)| Ibid, l6; PG 91, 192.~
36 2(11)| Confesseur, in: RSPhTh 36 (1952) 244-249.~
37 2(11)| Maximus the Confessor, Lund 1965, 78-81. I.-Η. Dalmais, La
38 4(34)| Maxime le Confeseur, Paris 1973, 96f.~
39 3(23)| divin de l'homme, Paris 1976, 91f.~
40 5(43)| Hebr 7, 1-22.~
41 1(2) | Cod. Μοnac.Gr.223.~
42 2(11)| Confesseur, in: RSPhTh 36 (1952) 244-249.~
43 2(11)| in: RSPhTh 36 (1952) 244-249.~
44 3(24)| Carit. 3, 25; PG 90, 1024Β.~
45 2(15)| Opusc. 23; PG 91, 264-265.~
46 2(15)| Opusc. 23; PG 91, 264-265.~
47 5(42)| Vita Mos.; PG 44, 300D.~
48 2(12)| Divine Names 2, 3; ΡG 4, 352.~
49 2(11)| le Confesseur, in: RSPhTh 36 (1952) 244-249.~
50 2(11)| Amb. Ιo. 42; ΡG 91, 1329Α. Cf. L.Τhunberg,
51 4(35)| Ep. 9, PG 91, 445.~
52 3(21)| Opusc. 3; ΡG 91, 45D.~
53 5(46)| Ibid. 47; PG 91, 1360CD.~
54 5(48)| Qu. Thal. 59; PG 90, 609Α.~
55 4(40)| Qu. Thal. 59; PG 90, 613C.~
56 3(25)| Qu.Thal. 60, PG90, 620-62l.~
57 3(25)| Qu.Thal. 60, PG90, 620-62l.~
58 5(41)| Ibid. 65, scholion 44; PG 90, 781C.~
59 2(16)| Cap. Theol. 1, 68; PG 90, 1108C.~
60 2(11)| the Confessor, Lund 1965, 78-81. I.-Η. Dalmais, La théorie
61 5(41)| 65, scholion 44; PG 90, 781C.~
62 2(11)| Confessor, Lund 1965, 78-81. I.-Η. Dalmais, La théorie
63 5(49)| Or. dom.; PG 90, 889C.~
64 3(23)| de l'homme, Paris 1976, 91f.~
65 4(34)| le Confeseur, Paris 1973, 96f.~
66 5 | multitude of passions. He abandoned these, for the sake of the
67 2 | first found-action of man's ability to be raised above his natural
68 5 | state of rest, which is absolιιte in the ideal world of Plato
69 3 | energy would be something absurd, as later it would be for
70 3 | a whole. The distinction acccording to the λόγος φύσεως is sharply
71 3 | property and, if this is not accompanied by a participation in the
72 4 | which he was not able to achieve by his οwn means, the descent
73 3 | rational beings<26>. The achievement of man's high destiny is
74 4 | creation and the other by achieving a union of his nature with
75 4 | For, these factors do not act by force, but rather propound
76 2 | toward its perfection and acts in both directions being
77 4 | new decision by God, but added a detail to the eternal
78 1 | against whom that treatise was addressed<1>, of course rejects this
79 5 | flesh and world<44>. ~The adjectives fatherless, motherless and
80 4 | world; he becomes God by adoption, if it is attracted by God.
81 3 | not something completed in advance. Rather, it is formed through
82 5 | become beginnings of other advances. The state of rest, which
83 4 | movement given by God and advancing to eros and ecstasy until
84 2 | facing the doctrine of his adversaries about a unique energy in
85 5 | Μaximos is relative. It is an αεικίνητος στάσις and στάσιμος κίνησις,
86 5 | abolished. The end of times and ages is the complete unity of
87 5 | of Nyssa had tauglιt long ago<42>. ~Maximos, in his attempt
88 3 | formed through hard struggle, aiming at elevation of nature,
89 2 | and perpetuity χρόνος and αιωνιότης are categories of creation
90 1 | literary activity. Gregory Akindynos, against whom that treatise
91 1 | this reference κτιστόν and άκτιστον, differing from each other
92 3 | and man are παραδείγματα αλλήλων, examples of each other.
93 4 | transpose appetite from the allowed to the forbidden, from the
94 2 | time, which is unfolded alongside movement, and measures the
95 1 | other only by tlιe privative alpha-prefix, express two realities not
96 4 | behind time, movement and alteration. This is the κατάπαυσις
97 | although
98 2 | in God, according to the analogy of their creation especially
99 3 | defines man's purpose in analysing the mystery οf Christ. He
100 1 | and without end by grace άναρχοι and ατελεύτητοι. He bases
101 1 | certainly be considered as άναρχος and ατελεύτητος in the neoplatonic
102 1(3) | Apud Palamas, Antirreticos 3, 4, 7 (ed. Ρ. Christou
103 1 | dedicated a few pages of his Antirretics<4>. Though he was more extensive
104 | anywhere
105 3 | female, he should by an apathetic relation to the divine virtue
106 1 | heavenly. He obviously meant Apollinarius. ~Palamas needed to return
107 4 | the faculty to transpose appetite from the allowed to the
108 3 | the natural being, both appetitive and cohesive, of all properties
109 2 | to the will of God and in appropriate time, have their λόγοι,
110 3 | elements, but even failed to approximate to his prototype, because
111 1(3) | Apud Palamas, Antirreticos 3,
112 3 | in Christ was to be the archetype. ~The destiny of man is
113 4 | powers, i.e. θεωρία and αρετή, theory (or gnosis) and
114 1 | οn a high level over his argumentation during the middle period
115 4 | one descends; the other ascends. Here we find the correct
116 1 | end by grace άναρχοι and ατελεύτητοι. He bases his optimistic
117 1 | considered as άναρχος and ατελεύτητος in the neoplatonic system,
118 4 | a further elaboration of Athanasius' teaching οn the subject
119 3 | in tlιe eternity of God, attainable through God's implanting
120 4 | which are defined by the attitude towards the threefold general
121 4 | God by adoption, if it is attracted by God. Therefore, his pursuit
122 2 | activity and moves as naturally attracting the desire of those who
123 5 | without generation were not attributed to Melchisedek "for the
124 3 | communicated four of tlιe divine attributes, in order to suppοrt, to
125 3 | Rational beings are not automatically by tlιeir creation endowed
126 3(23)| Confesseur. La charitι, avenir divin de l'homme, Paris
127 4 | regulating his life is the αυτεξούσιον, i.e. the self-determining
128 4 | forbidden, from the good to the bad, and conversly; the right
129 3 | natιιre and become simply "bare man"; then, proceeding through
130 1 | άναρχοι and ατελεύτητοι. He bases his optimistic perspective
131 2 | is ιιnchangeable<16>. ~Α basic category of movement is
132 4 | in God's design. On the basis of what has been said in
133 3(33)| Amb. Io. 10; PG 91, 1113 BC.~
134 | becoming
135 5 | nothing, according to which he began and ended his life, but
136 5 | he makes of the soul who begets him a virgin mother<49>.
137 5 | increase, for the ends become beginnings of other advances. The state
138 | behind
139 3 | of all properties which belong to the category of nature<21>.
140 5 | these, for the sake of the better, the divine and eternal
141 5 | for the sake of divine and blessed properties", for the sake
142 5 | Being released from the bonds of time, he is freed in
143 5 | being presented in the book of Genesis as without genealogy,
144 5 | gulf between God and man is bridged, even when man is still
145 3 | on this subject: ~God, in bringing into existence the rational
146 5 | substances of God and this brings in itself truly the likeness
147 4 | defines the movement as caused by the creation of things,
148 2 | is moved with the aim of causing an inward relation of eros
149 5 | 5~Not all things cease to move, howeνer, but only
150 5 | earthly members, he has ceased to reproduce in himself
151 3 | by John of Damascus one century later<20>. For Maximos,
152 4 | κατάπαυσις or σαββατισμός i.e. cessation. ~
153 3 | citing a very characteristic chapter of his on this subject: ~
154 5 | received in time a messianic character. Ιn the Epistle to the Hebrews
155 1 | reference only to man he characterises this distance as immense,
156 3 | It is worth citing a very characteristic chapter of his on this subject: ~
157 5 | chronical properties", which characterize father and mother and generation,
158 3(23)| Maxime le Confesseur. La charitι, avenir divin de l'homme,
159 2(11)| des logoi des crιatures chez S. Maxime le Confesseur,
160 4 | become one body"<36>. Free choice means a contesting process
161 4 | conversly; the right to choose between "being attached
162 5 | Therefore, we observe first the choosing of things, then the complete
163 1 | 1~ Ι have chosen my subject for this conference,
164 1(3) | Antirreticos 3, 4, 7 (ed. Ρ. Christou 3, 165-166).~
165 5 | the sake of natural and chronical properties", which characterize
166 1 | who was expelled from the Church οn the grounds that he merely
167 4 | would be necessary under any circumstance, in order to facilitate
168 3 | perfection of man. It is worth citing a very characteristic chapter
169 3 | meaningless. The Confessor clearly defines man's purpose in
170 1(2) | Cod. Μοnac.Gr.223.~
171 3 | being, both appetitive and cohesive, of all properties which
172 2 | his logos, otherwise he collapses and may return again to
173 2 | Ιn rational beings, it is combined with the distinction between
174 1 | thinks of man as one who combines and mediates between the
175 2(12)| Commentary to On the Divine Names 2,
176 3 | and intellectual beings, communicated four of tlιe divine attributes,
177 3 | The destiny of man is the communion of the divine nature and
178 3 | person is not something completed in advance. Rather, it is
179 3 | two categories corresponds completely to the previous distinction
180 1 | could not state all the complex thoughts, which led Maximos
181 4 | the last few lines one can conclude that the cause of the incarnation
182 3 | interpretation, when one concludes that the pιιrpose of man'
183 1 | chosen my subject for this conference, stimulated by my studies
184 4(34)| ιglise selon Maxime le Confeseur, Paris 1973, 96f.~
185 2 | followed, by a number of other conjunctions, like κίνησις and ενέργεια,
186 3 | Maximos' aspect of a close connection between man and God. The
187 4 | becomes mere flesh, if it is conquered by the world; he becomes
188 3 | to personal freedom and consequently belongs to the category
189 3 | general, Maximos does not consider movement and energy as identical;
190 1 | point.~Μan may certainly be considered as άναρχος and ατελεύτητος
191 2 | At any rate, the logoi constitute the first found-action of
192 2 | or essence, is the common content of all species; person or
193 4 | Free choice means a contesting process in the midst of
194 4 | However, this would be contrary to Maximos' statement that
195 3 | λόγος φύσεως is sharply contrasted with the uncreated, while
196 4 | love fοr man. Αll virtues contribute to the divine eros, and
197 1 | towards God" might be the mοst convenient inscription at the top of
198 3 | to the level of God and converse with him, person to person. ~
199 4 | the good to the bad, and conversly; the right to choose between "
200 4 | ascends. Here we find the correct explanation of Μaximos'
201 2 | not as a nature, but as a correspondence to a person. Αnd indeed,
202 2 | was made according to a corresponding reason, its logos, which
203 5 | this world of change and corruption, within the flesh, οn the
204 2(11)| La théorie des logoi des crιatures chez S. Maxime le Confesseur,
205 2 | world. Time and perpetuity χρόνος and αιωνιότης are categories
206 2(11)| Lund 1965, 78-81. I.-Η. Dalmais, La théorie des logoi des
207 3 | terminology was used by John of Damascus one century later<20>. For
208 1 | way he could escape the danger of dualism, either philosophical
209 4 | which did not cause a new decision by God, but added a detail
210 5 | Christ<46>. And since he has declined worldly goods and mortified
211 1 | again to this subject and dedicated a few pages of his Antirretics<4>.
212 2 | was developed to such a degree, that it had its movement
213 3 | love for men as much as man deifies himself οut of loνe for
214 5 | through the divine Logos, who descended on earth for this purpose;
215 4 | of the uncreated. The one descends; the other ascends. Here
216 4 | achieve by his οwn means, the descent of God to man would be necessary
217 2 | naturally attracting the desire of those who are moved for
218 4 | decision by God, but added a detail to the eternal design. This
219 3 | the gnomic will is a self determining impulse, executing the turns
220 2 | a particular person, was developed to such a degree, that it
221 3 | realized in the terms of that dialectical relation between μετεχόμενον
222 | did
223 5 | mortified his earthly members dies and rises with Christ<46>.
224 1 | reference κτιστόν and άκτιστον, differing from each other only by
225 1 | man"<7>.~It is not very difficult, though, to understand that
226 1 | οpinion of Maximos οn the dignity of man is suitably set in
227 3 | the turns towards either direction and also a capacity of person<22>.
228 2 | perfection and acts in both directions being έρως οf God and έρως
229 3 | man in order to unite the divided and to show the reasons
230 3(23)| Confesseur. La charitι, avenir divin de l'homme, Paris 1976,
231 5(49)| Or. dom.; PG 90, 889C.~
232 1 | could escape the danger of dualism, either philosophical or
233 | during
234 5 | eternal life of the Logos who dwelled in him<47>. Being released
235 2 | From this origin, creation dynamically rushes to its completion. ~
236 5 | only without end -an aspect easily understandable- but also
237 1 | production. True to the eastern orthodox tradition, he presents
238 4 | and advancing to eros and ecstasy until the traveller is incorporated
239 1(3) | Palamas, Antirreticos 3, 4, 7 (ed. Ρ. Christou 3, 165-166).~
240 1 | Gregory Ρalamas, which I have edited with the help of a group
241 2 | θέλημα and γνωμικόν θέλημα, εικών and ομοίωσις. ~Nature or
242 3 | nature another mystery. He elevates it with himself and transforms
243 5 | Maximos, in his attempt to elucidate the state of transcendental
244 1 | Palamas in his attempt to emphasize difference between knowledge
245 5 | the second even much more emphatically. Melchisedek, king of Salem,
246 5 | according to which he began and ended his life, but οn behalf
247 5 | Spirit to the divine and endless and immortal substances
248 3 | automatically by tlιeir creation endowed with these properties, but
249 1 | system of his doctrine, and eνen constitutes its height.
250 2 | conjunctions, like κίνησις and ενέργεια, φυσικόν θέλημα and γνωμικόν
251 1 | inconceivable that man can enter the course of the uncreated.
252 1 | inscription at the top of his entire literary production. True
253 4(35)| Ep. 9, PG 91, 445.~
254 5 | messianic character. Ιn the Epistle to the Hebrews he is said
255 1 | contact. Ιn this way he could escape the danger of dualism, either
256 5 | eternity is not just an eschatological question for it belongs
257 1 | that the uncreated natιιre essentiated and produced the knowledge
258 4(34)| A.Riou, Le monde et l' ιglise selon Maxime le
259 3 | properties of being and ever- being, the second, though,
260 5 | and στάσιμος κίνησις, an ever-moving rest and an ever-remaining
261 5 | ever-moving rest and an ever-remaining movement<41>. Spiritual
262 | Everything
263 3 | Christ<25>. Certainly, the exact meaning of this passage
264 3 | meaning of the image is exactly this, that created essence
265 | except
266 3 | self determining impulse, executing the turns towards either
267 1 | that haeresiarch, who was expelled from the Church οn the grounds
268 4 | Here we find the correct explanation of Μaximos' aspect about
269 1 | privative alpha-prefix, express two realities not merely
270 2 | from Maximos. This name expresses all the impulse of creation
271 1 | Antirretics<4>. Though he was more extensive this time, he could not
272 3 | Ιn this situation another extraordinary process was initiated: to
273 3 | and well-being, είναι and ευ είναι, while likeness belongs
274 4 | circumstance, in order to facilitate man's ascent. Incarnation
275 2 | case and under terms which facilitated his aim in facing the doctrine
276 2 | which facilitated his aim in facing the doctrine of his adversaries
277 3 | proper use of the natιιral faculties"<28>. Beginning with his
278 4 | self-determining power, the faculty to transpose appetite from
279 3 | remaining elements, but even failed to approximate to his prototype,
280 5 | beginning, since beginning falls into the frame of time which
281 5 | properties", which characterize father and mother and generation,
282 3(20)| De Fide orth. 3, 15; PG 94, l048.~
283 4 | prevailing pre-eminently on the field of virtue, teaches the immediate
284 4 | searching for his end, his final goal, naturally reaches
285 5 | between beginning and end, and finally theosis<48>.~The one who
286 4 | the other ascends. Here we find the correct explanation
287 3 | μεθεκτόν and μετέχον.~The fιve great divisions οf nature<27>
288 4 | So man becomes able to follow Jesus Christ in his ascent
289 4 | from the allowed to the forbidden, from the good to the bad,
290 4 | these factors do not act by force, but rather propound their
291 3 | its surpassing. For man to form his personality means to
292 1 | which led Maximos to the formation of his doctrine on this
293 3 | in advance. Rather, it is formed through hard struggle, aiming
294 2 | logoi constitute the first found-action of man's ability to be raised
295 2 | creation, beginning with the foundation of the world as its consequence
296 3 | intellectual beings, communicated four of tlιe divine attributes,
297 5 | the bonds of time, he is freed in both extremes and so
298 3 | is connected to personal freedom and consequently belongs
299 3 | person. ~The purpose put in front of man illuminates clearer
300 3 | acccording to the λόγος φύσεως is sharply contrasted with
301 2 | like κίνησις and ενέργεια, φυσικόν θέλημα and γνωμικόν θέλημα,
302 2 | transforms nature to person, the φύσις to πρόσωπον. This is another
303 3(23)| Cf. J.-M.Garrigues, Maxime le Confesseur. La
304 5 | book of Genesis as without genealogy, received in time a messianic
305 5 | The one who receives the gifts of the incarnated Logos
306 5 | becomes by grace what the giver of grace himself is by nature;
307 4 | ineffably in ignorance as within γνόφος, obscurity. Such a one has
308 5 | as having been begotten "gnomicly" in his integrity only through
309 2 | ενέργεια, φυσικόν θέλημα and γνωμικόν θέλημα, εικών and ομοίωσις. ~
310 4 | θεωρία and αρετή, theory (or gnosis) and virtue<37>. ~The path
311 1 | either philosophical or gnostic. He especially thinks of
312 4 | searching for his end, his final goal, naturally reaches the beginning
313 5 | virgin mother<49>. Having the God-man permanently within himself,
314 5 | howeνer, but only those governed by time while the things
315 1(2) | Cod. Μοnac.Gr.223.~
316 4 | man's will. What is of the greatest importance in the process
317 1 | expelled from the Church οn the grounds that he merely had said
318 1 | edited with the help of a group of my students in Thessaloniki.~
319 3 | in order to suppοrt, to guard and to preserve beings:
320 2(11)| Confessor, Lund 1965, 78-81. I.-Η. Dalmais, La théorie des
321 1 | sequel he refers to that haeresiarch, who was expelled from the
322 3 | Rather, it is formed through hard struggle, aiming at elevation
323 3(27)| reasonable and perceptible, heaven and earth, paradise and
324 1 | was without beginning and heavenly. He obviously meant Apollinarius. ~
325 5(43)| Hebr 7, 1-22.~
326 5 | character. Ιn the Epistle to the Hebrews he is said to be fatherless,
327 1 | and eνen constitutes its height. Indeed a title like "the
328 1 | which I have edited with the help of a group of my students
329 3 | says that the great and hidden mystery is the προεπινοούμενον
330 4 | the loved one. Eros is the highest stage of man's love for
331 3(23)| charitι, avenir divin de l'homme, Paris 1976, 91f.~
332 | how
333 5 | all things cease to move, howeνer, but only those governed
334 2(11)| 42; ΡG 91, 1329Α. Cf. L.Τhunberg, Microcosm and Mediator.
335 2 | which the divine nature hypostasised in the three persons.~Movement
336 1 | existence, but οnly the idea of man or the cοmmοn existence
337 5 | which is absolιιte in the ideal world of Plato and Origen,
338 3 | consider movement and energy as identical; in his mind, the second
339 4 | reaches the beginning which is identified with the end. This proceeding
340 4(34)| A.Riou, Le monde et l' ιglise selon Maxime le Confeseur,
341 4 | meets God ineffably in ignorance as within γνόφος, obscurity.
342 2 | naturally God being immovable is ιιnchangeable<16>. ~Α basic category of
343 1 | infinite"<6>. The words he ιιses in this reference κτιστόν
344 3 | purpose put in front of man illuminates clearer Maximos' aspect
345 4 | virtue, teaches the immediate imitation of God and leads to divinization
346 4 | field of virtue, teaches the immediate imitation of God and leads
347 1 | characterises this distance as immense, as a "chasma", as a gulf: "
348 5 | the divine and endless and immortal substances of God and this
349 2 | and naturally God being immovable is ιιnchangeable<16>. ~Α
350 3 | There is one person that imparts grace and another that receives
351 3 | attainable through God's implanting the respective logos into
352 1 | uncreated nature remains inaccessible as infinitely surpassing
353 5 | receives the gifts of the incarnated Logos once, through the
354 4 | the subject as in the De Incarnatione Verbi. ~Under conditions
355 1 | certainly seems strange and inconceivable that man can enter the course
356 4 | ecstasy until the traveller is incorporated within the loved one. Eros
357 5 | move again towards a new increase, for the ends become beginnings
358 5 | spiritual operation, which is independent of temporal or non-temporal
359 2 | distinctive marks in each individual<15>. Here anthropology corresponds
360 4 | mystical theology, meets God ineffably in ignorance as within γνόφος,
361 1 | uncreated and the created is infinite"<6>. The words he ιιses
362 1 | remains inaccessible as infinitely surpassing the created nature;
363 4 | three factors move and influence the human will. God, nature,
364 3 | free operation; these are ingredients of likeness to God, being
365 3 | extraordinary process was initiated: to be not according to
366 1 | might be the mοst convenient inscription at the top of his entire
367 5 | keeps his hypostasis forever inside his sοιιl. For Christ is
368 | instead
369 5 | begotten "gnomicly" in his integrity only through his uncreated
370 3 | existence the rational and intellectual beings, communicated four
371 3 | passage is given a reverse interpretation, when one concludes that
372 3 | much as man manifests God, invisible by nature, through his virtues<33>.
373 2 | world as its consequence and involving a state οf change. Everything
374 2 | with the aim of causing an inward relation of eros and agape
375 1 | rejects this aspect<2> and ironically questions how Palamas succeeded
376 3(23)| Cf. J.-M.Garrigues, Maxime le
377 3 | terminology was used by John of Damascus one century
378 4 | alteration. This is the κατάπαυσις or σαββατισμός i.e. cessation. ~
379 5 | forever united with him and keeps his hypostasis forever inside
380 5 | emphatically. Melchisedek, king of Salem, being presented
381 1 | ιιses in this reference κτιστόν and άκτιστον, differing
382 3(20)| Fide orth. 3, 15; PG 94, l048.~
383 2(13)| Amb. Io. 7; PG 91, l080Α.~
384 1(4) | Ibid., 3, 2, l2ss.~
385 3(22)| Ibid, l6; PG 91, 192.~
386 3 | were put before man as a labor for unification "by the
387 | last
388 4 | taught by natural theory and lastly was led to mystical theology,
389 2(14)| lbid.; PG 91, 1081C.~
390 1 | realities standing on two levels which do not meet each other
391 4 | uncreated, a passage to God, who lies behind time, movement and
392 3 | of loνe for God; and God lifts up man to the unknowable
393 5 | days nor an end of life and likened to the Son of God<43>. ~
394 1 | each other anywhere. By limiting his reference only to man
395 4 | been said in the last few lines one can conclude that the
396 2 | appropriate time, have their λόγοι, reasons, preexistent eternally
397 3 | distinction acccording to the λόγος φύσεως is sharply contrasted
398 3 | man deifies himself οut of loνe for God; and God lifts up
399 4 | between "being attached to the Lord and become one spirit and
400 4 | incorporated within the loved one. Eros is the highest
401 2(11)| of Maximus the Confessor, Lund 1965, 78-81. I.-Η. Dalmais,
402 3(23)| Cf. J.-M.Garrigues, Maxime le Confesseur.
403 1 | his optimistic perspective mainly on Maximos the Confessor,
404 3 | unknowable as much as man manifests God, invisible by nature,
405 1 | the worldly, in a two-fold manner, i.e. at the same time strange
406 2 | together with its distinctive marks in each individual<15>.
407 2(11)| theological anthropology of Maximus the Confessor, Lund 1965,
408 2 | above his natural state" we mean an elevation which transforms
409 3 | divine glory, it remains meaningless. The Confessor clearly defines
410 1 | and heavenly. He obviously meant Apollinarius. ~Palamas needed
411 5 | reproduce in himself the life measured by time which has a beginning
412 2 | alongside movement, and measures the life of the world. Time
413 1 | as one who combines and mediates between the two extremes
414 2(11)| hunberg, Microcosm and Mediator. The theological anthropology
415 4 | led to mystical theology, meets God ineffably in ignorance
416 4 | subjected to nature; he becomes mere flesh, if it is conquered
417 5 | genealogy, received in time a messianic character. Ιn the Epistle
418 3 | dialectical relation between μετεχόμενον and μεθεκτόν and μετέχον.~
419 3 | μετεχόμενον and μεθεκτόν and μετέχον.~The fιve great divisions
420 3 | between μετεχόμενον and μεθεκτόν and μετέχον.~The fιve great
421 2(11)| 1329Α. Cf. L.Τhunberg, Microcosm and Mediator. The theological
422 1 | argumentation during the middle period of his literary activity.
423 4 | contesting process in the midst of a variety of conditions
424 2 | God"<13> "Every man is a μοιρα Θεού, but not under any
425 1(2) | Cod. Μοnac.Gr.223.~
426 4(34)| A.Riou, Le monde et l' ιglise selon Maxime
427 5(42)| Vita Mos.; PG 44, 300D.~
428 4 | called also end, where the motion comes to rest as in the
429 4 | but rather propound their motives before man's will. What
430 1 | number and movement, the multiform <5>. Maximos sententiously
431 5 | end, and is shaken by a multitude of passions. He abandoned
432 4 | theory and lastly was led to mystical theology, meets God ineffably
433 5 | species. Ιn other words he was named so, not οn behalf of his
434 2(12)| Commentary to On the Divine Names 2, 3; ΡG 4, 352.~
435 3 | by the proper use of the natιιral faculties"<28>. Beginning
436 3 | further division and came very nearly to non-being<30>. And ever
437 4 | descent of God to man would be necessary under any circumstance,
438 1 | meant Apollinarius. ~Palamas needed to return again to this
439 3 | purpose, either positively or negatively. ~The division of will into
440 | neither
441 1 | άναρχος and ατελεύτητος in the neoplatonic system, where all beings
442 | nο
443 5 | independent of temporal or non-temporal conditions. Time and space
444 | Νοw
445 5 | without term, as Gregory of Nyssa had tauglιt long ago<42>. ~
446 2 | agape, is moved, while as an object of eros and agape, it moves
447 4 | ignorance as within γνόφος, obscurity. Such a one has already
448 5 | with God. Therefore, we observe first the choosing of things,
449 3 | with these properties, but obtain them througlι their free
450 4 | through which the mind obtains wings to pass outside all
451 1 | beginning and heavenly. He obviously meant Apollinarius. ~Palamas
452 3(27)| and earth, paradise and oecumene, male and female.~
453 | off
454 5 | of transcendental life, offers the examples of St. Ρaul
455 2 | γνωμικόν θέλημα, εικών and ομοίωσις. ~Nature or essence, is
456 2 | well as the perceptible ones, though different in each
457 5 | after he stops his natural operations, according to flesh, according
458 1 | to understand that the οpinion of Maximos οn the dignity
459 1 | ατελεύτητοι. He bases his optimistic perspective mainly on Maximos
460 5 | ideal world of Plato and Origen, here in the world of spiritual
461 2 | and its essence. From this origin, creation dynamically rushes
462 3(20)| De Fide orth. 3, 15; PG 94, l048.~
463 1 | production. True to the eastern orthodox tradition, he presents relations
464 | otherwise
465 | our
466 | over
467 1 | subject and dedicated a few pages of his Antirretics<4>. Though
468 3 | Μaximos, God and man are παραδείγματα αλλήλων, examples of each
469 3(27)| perceptible, heaven and earth, paradise and oecumene, male and female.~
470 3 | this reference is a second paradox; namely, that Christ, through
471 4 | the mind obtains wings to pass outside all things and to
472 5 | shaken by a multitude of passions. He abandoned these, for
473 4 | gnosis) and virtue<37>. ~The path way is a continuous elevation
474 4 | completion of movement. Μan's path-way testifies that beginning
475 2 | of creation; eros is its perfecting power. ~All beings, although
476 1 | argumentation during the middle period of his literary activity.
477 5 | Having the God-man permanently within himself, he is in
478 2 | life of the world. Time and perpetuity χρόνος and αιωνιότης are
479 1 | Τhe position of Maximos is personalictic and at first it certainly
480 3 | for ever. According to the personalistic view of Μaximos, God and
481 3 | surpassing. For man to form his personality means to transform his movement
482 2 | hypostasised in the three persons.~Movement is a distinctive
483 1 | He bases his optimistic perspective mainly on Maximos the Confessor,
484 3(25)| Qu.Thal. 60, PG90, 620-62l.~
485 1 | danger of dualism, either philosophical or gnostic. He especially
486 4 | been purified by practical philosophy, was taught by natural theory
487 1 | beginning, since all men have a physical beginning<3>. Ιn the sequel
488 3 | when one concludes that the pιιrpose of man's creation is his
489 1 | uncreated energies are merely pious, while those who participated
490 3 | and energy<23>. ~Maximos places the distinction between
491 5 | absolιιte in the ideal world of Plato and Origen, here in the
492 3 | the category of person and points to the perfection of man.
493 3 | leads to a purpose, either positively or negatively. ~The division
494 3 | of us through us to us, possessing all our properties, except
495 3 | reasons by which it would be possible for union to be realized.
496 4 | who has been purified by practical philosophy, was taught by
497 1 | treatises that those who praise Gοd through knowledge of
498 4 | eros, and most of all pure prayer, through which the mind
499 2 | its long tradition both pre-Christian and Christian, takes a particular
500 4 | that of grace, prevailing pre-eminently on the field of virtue,
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