| 8296 E.g., 1Pet. 5:5 ; t. Meg. 3:24; c Abod. Zar. 1:19; 4 Bar. 5:20; Ps.-Phoc. 220–222; Syr. Men. 11–14, 76–93 (but cf. 170–172); Homer II. 1.259; 23.616–623; Aulus Gellius 2.15; Diodorus Siculus 1.1.4; 2.58.6; Pythagoras in Diogenes Laertius 8.1.22–23. 8300 Among philosophers, cf. Epicurus (Culpepper, School, 107, cites Lucretius Nat. 3.9); Epictetus Diatr. 3.22.82; Nock, Christianity, 30. 8302 E.g., Philostratus Vit. soph. 1.490; 1.25.536, 537; Iamblichus V.P. 35.250; 2 Kgs 2:12; 4 Bar. 2:4, 6, 8; 5:5; t. Sanh. 7:9; Matt 23:9; cf. Gen. Rab. 12(Simeon b. Yohai of the sages of Beth Hillel and Shammai); for Christian usage from the second to fifth centuries, see Hall, Scripture, 50. 8303 E.g., Ahiqar 96 (saying 14A); Sir 2:1 ; Did. 5.2; 1 John 2:1; cf. Babrius pro1.2; Babrius 18.15. This included astronomical and other revelatory wisdom (1 En. 79[esp. MS B]; 81:5; 82:1–2; 83:1; 85:2; 91:3–4; 92:1). 8304 E.g., Jub. 21:21; Tob 4:3,4, 5,12; 1Macc 2:50, 64; 1 En. 92:1; T. Job 1:6; 5:1; 6:1; T. Jud. 17:1; T. Reu. 1:3; T. Naph. 4:1; Pesiq. Rab. 21:6. 8305 E.g., m. B. Mesía 2:11; Ker. 6:9; Sipre Deut. 32.5.12; p. Hag. 2:1, §10; among Gentiles, Theon Progymn. 3. 93–97. 8307 Malina, Windows, 55. One may compare the frequent topic of unity in Greek speeches (e.g., Dionysius of Halicarnassus R.A. 7.53.1; Livy 24.22.17). Some characterized loving one another (φιλλληλους) as more naturally a rural phenomenon that could include sharing resources (Alciphron Farmers 29 [Comarchides to Euchaetes], 3.73, par. 2). 8308 Though Segovia, Relationships, 179, is correct that the Gospel, unlike 1 John, is involved in polemic with the synagogue rather than «intra-church.» 8309 «Commandment(s)» appears frequently in the Johannine Epistles (1 John 2:3–4, 7–8; 3:22–24; 4:21; 5:2–3; 2 John 4–6 ; cf. also Rev 12:17; 14:12); the commandment specifically concerns love (1 John 3:23; 4:21) and accurate faith (1 John 3:23). 8310 It was new in the sense of realized eschatology (1 John 2:8). The Johannine Epistles may employ «from the beginning» meaning «from the beginning of the gospel tradition,» however (1 John 2:24; 3:11; 2 John 6 ), perhaps as a double entendre with the beginning of creation (1 John 1:1; 2:13–14; 3:8). |
| No temptation has overtaken you that is not common to man. God is faithful, and He will not let you be tempted beyond your strength, but with the temptation will also provide the way of escape, that you may be able to endure it ( 1Cor.10:13 ). Cast your burden upon the Lord, and He will sustain you; He will never permit the righteous to be moved ( Ps.55:22 ; cf. 1Pet.5:7 ). Courage The virtue of courage and strength must accompany patience. Only the one who has courage can truly be patient in all things. To be courageous means simply not to be afraid. Many times in the Gospels, Christ speaks of this virtue and commands it to His disciples, In so doing, He follows the Old Testament example. The Lord is my light and my salvation, whom shall I fear? The Lord is the strength of my life, of whom shall I be afraid? Wait for the Lord; be strong and let your heart take courage; yea, wait for the Lord! (Pss.27:1, 14, 31:24). Fear not, little flock, for it is your Father’s good pleasure to give you the kingdom. I tell you, my friends, do not be afraid of those who kill the body, and after that have no more that they can do. But I will warn you whom to fear; fear Him who, after He has killed, has the power to cast into bell, yes, I tell you, fear Him! ( Lk.12:32, 4–5 ). In the world you will have tribulation, but take courage, I have overcome the world ( Jn.16:33 ). The apostles were utterly courageous, and counseled all men to follow their example. Be vigilant, stand firm in your faith, be courageous, be strong ( 1Cor.16:13 ). Be strong in the Lord and in the strength of His might. Put on the whole armor of God that you will be able to stand ... ( Eph.6:10 ). You then, my son, be strong in the grace that is in Christ Jesus ... Take your share of sufferings as a good soldier of Christ Jesus ( 2Tim.2:1–3 ; cf. Heb.11:32–38). The virtue of courage is expressed not only in times of persecution and suffering, but also in the face of ridicule and disdain. It is expressed as well simply, in the, smallest, most common things of everyday life. In Christ’s parable of the talents, the man with little lost even the little that he had and was cast into out darkness because he failed to use his small gift through lack of courage: “and I was afraid and hid your talent in the ground” ( Mt.25:25–30 ). The person with courage faces all things with strength and lives ever day, in every little thing, with the power of Christ. To be “faithful in little” is a sign of great courage. The saints were eminently courageous in their lives and considered this virtue to be central in the spiritual life. |
| 321 Idem, 19.49.1–4. The same passage is quoted elsewhere in Palamas’ works: e.g., Divine Energies 21 (ps 2:112.9–15), dob 20 (ps 2:183.1–9), Ep Daniel Ainos 7 (ps 2:380.27–381.8). 332 Unidentified. Although this is given in the form of a direct quotation, Palamas may simply be summarizing the Akindynist. 336 Idem. The Chrysostom passage quoted in this chapter was much favoured by Palamas: see ca 2.16.78 (ps 3:141.4–11) and 5.24.97 (361.21–27; 362.6–8); Ep Athanasius 22 (ps 2:433); Ep Symeon 10 (ps 2:405). 352 This inscription is discussed at length by H. D. Saffrey. «ΑΓΕΩΜΕΤΡΗΤΟΣ ΜΗΔΕΙΣ ΕΙΣΙΤΩ: Une inscription légendaire,» Revue des études grecques 81 (1968) 67–87. 360 Gregory of Nyssa, Contra Eunomium 1 (12), pg 45:1105c-1108b – ed. Jaeger, 1:396–397 (Wis 13.5). 363 Ibid., dn 2.11, pg 3:652a. These three texts come up for discussion several times in Palamas, Union: e.g., 2 (ps 2:69.24–70.2), 27 (ps 2:88.1–5), 31 (ps 2:92.13–16). 376 John Chrysostom, Homilia in Ioannem 30.2, pg 59:174. This is one of the most frequently quoted texts of Chrysostom in the writings of Palamas. 378 Cyril of Alexandria, Thesaurus 18, pg 75:312c. The discussion in c. 96 is similar to that in Palamas, Ep Gabras 16 (ps 2:342–344). 380 Pseudo-Dionysius, dn 5.1, pg 3:816b. Throughout this chapter Palamas relies heavily on Pseudo-Dionysian vocabulary. 398 Pseudo-Athanasius, Sermo in annuntiationem deiparae 2–3, pg 28:920bc; cf. Palamas, Ep Athanasios Kyzikos 5 (ps 2:415.13–16, 22–24). 402 Cyril of Alexandria, Thesaurus 14, pg 75:233b. Note that the Migne text reads: ο γρ ν τ δχεσθαι τ εναι, λλ ν κα πρχων πρτερον δχεται τι. 416 Cf. Porphyry, Isagoge, cag 4.1, p. 12.24–26; John Damascene, Dialectica 5 (13):1–2, ed. Kotter (pts 7), p. 82. 419 John Damascene, and not Gregory Nazianzen, describes the energy as κνησιν θεο (see note below). 430 Palamas produced a lengthy discussion of the energy as συμβεβηχς πως in ca 6.21 (ps 3:443–446). 431 This is the classic formula of Cappadocian Trinitarian theology. See J.N.D. Kelly, Early Christian Doctrines, 5 th edition (London, 1977), p. 264. |
| Collatio editionis Morellianæ cum editione nova, 117–26. Collatio editionis Savilianæ cum editione nova, 127–42. Index alphabeticus ex primis verbis tractatuum, homiliarum, epistolarum, 64, 1327–1426. Index analyticus generalis, 64, 145–416 (etiam de spuriis). Dubia. 50 (II 2 ). De S. Basso, martyre, 719–26. In SS. Petrum et Heliam, 725–36. De beato Abraham, 737–46. De S. Thecla, martyre, 745–8. De Fato et Providentia, 1–6, 749–74. De precatione, 1–2, 773–86 (genuinæ). 55 (V). Homilia in Ps. 50, 527–32 . Proo_emia in Psalmos, 531–34; adde, 63,543–56, infra. PS. CHRYSOSTOMUS, Spuria. 48 (I, 2). Ascetam facetiis uti non debere, 1055–60. De jejunio et eleemosyna, 1059–62. Epistola Theodori lapsi ad Chrysostomum, 1063–6. Dialogi de sacerdotio lib. 1067–70. Christi discipulum benignum esse debere, 1069–72. De fugienda simulata specie, 1073–6. Contra Judsæos gentiles et hæreticos; 1075–80. De fide et lege naturæ et S. Spiritu, 1081–8. De S. Trinitate, 1087–96. 50 (II2). De oraculo Zachariæ reddito, 785–8. In laudem conceptionis S. Joan. Baptistæ, 787–92. In Annuntiationem В. М. V., 791–96. In Exiit edictum (Luc, II, 1), 795–800. In S. Joannem Præcursorem, 801–6. In S. Theophania seu de Baptismo Christi, 805–8. De occursu Domini, 807–12. In magna Parasceve, 811–6=Io. Damasceni, 96, 589–600. In venerabilem Crucem, 815–20. In triduanam resurrectionem Domini, 821–4. 52 (III 3 ). In Assumptionem Domini, 1–5, 791–802. In Pentecosten, 1–3, 803–12. De S. Spiritu, 813–26. De Christo pastore et ove, 827–36. De adoratione Crucis, 835–40. De confessione crucis, 841–44. 55 (V), Argumentum Psalmorum, 533–8. In Psalmum, 4, 539–44. In Ps. 6, 543–50 . In Ps. 13, 549–58 . – In Ps. 38, 7 (Verumtamen frustra), 559–64. In Ps. 50, 1–2, 565–75–88 . In Ps. 51 (Eusebii Cæsariensis), 589–94. In Ps. 75, 12 , (Precamini), 593–8 In Ps. 77–99: 1–16, 711–84 . In Ps. 83 . De Turture seu de Ecclesia, 599–602. In Ps. 92, 3 (Elevaverunt), 611–16. In Ps. 94, 1 (Venite exsultemus), 615–20. In Ps. 95, 619–30 . |
| 9054 Mitchell, «Friends,» 259, citing Cicero Amic. 6.22. Masters also should avoid confiding in servants (Theophrastus Char. 4.2). 9057 Plutarch Flatterer 24, Mor. 65AB (LCL 1:344–45); cf. Flatterer 17, Mor. 59A; Educ. 17, Mor. 13B. Cf. Stowers, Letter Writing, 39. 9063 Aristotle N.E. 9.8.2, 1168b, cited in Stowers, Letter Writing, 58; Witherington, Acts, 205 (on Acts 4:32). Cf. Arius Didymus 11C. 9065 Martial Epigr. 2.43.1–16; Herodian 3.6.1–2; Cornelius Nepos 15 (Epaminondas), 3.4; Iambli-chus V.P. 19.92 (cf. 29.162; 30.167–168; 33.237–240); cf. 1Macc 12and perhaps Ps.-Phoc. 30; Euripides Andr. 585 (but cf. 632–635); Plutarch Bride 19, Mor. 140D; Longus 1.10; Martial Epigr. 8.18.9–10. 9066 E.g., Alciphron Farmers 27 (Ampelion to Euergus), 3.30, par. 3; 29 (Comarchides to Euchaetes), 3.73, par. 2; Fishermen 7 (Thlassus to Pontius), 1.7. 9069 Diogenes Laertius 7.1.125; Plutarch Cicero 25.4. On friendship between good men and the gods, cf., e.g., Seneca Dia1. 1.1.5; on all things belonging to them, Seneca Benef. 7.4.6, cf. Philo Cherubim 84. The maxim is especially cited in works on 1Corinthians (Willis, Meat, 169; Conzelmann, Corinthians, 80; cf. also Fitzgerald, Cracks, 200–201; Grant, Christianity, 102–3). 9070 E.g., people invoked divinities as φλοι, to help them in battle (Aeschylus Sept. 174); cf. a mortal as a «friend» who honors his patron demigod in Philostratus Hrk. 58.1 (the hero is also his friend in 10.2); cf. perhaps Iamblichus V.P. 10.53 (where the friendship is demonstrated by deities» past favors). 9071 This observation (in contrast to some other observations above) may run counter to the suggestion of Judge (Pattern, 38) that w. 13–15 of John 15 «reveal the peculiar combination of intimacy and subordination» characteristic of the patronal relationship. 9073 Maximus of Tyre Or. 19.4; Iamblichus V.P. 33.229. This might involve sharing the divine character (Iamblichus V.P. 33.240). 9074 Crates Ep. 26, to the Athenians (Gyn. Ep. 76–77); cf. likewise Diog. Ep. 10, to Metrocles (Cyn. Ep. 104–5). Cf. Plato Leg. 4.716D (cited in Mayor, James, cxxv); fellowship between mortals and deities in the golden age (Babrius pro1.13). |
| 1247 Sambursky, «Gematria»; Stambaugh and Balch, Environment, 103, citing Cicero Inv. 2.40.116; Hengel, Hellenism, l:80ff.; Lieberman, Hellenism, 47–82. Some may also reflect Babylonian sources (Cavigneaux, «Sources»). 1248 Judith 16:7; Josephus War 1.353; 2.155–158; Ag. Ap. 1.255; 2.263; Pesiq. Rab. 20(cf. Greek Phlegethon; cf. the Elysian plain and Acherusian lake in Sib. Or. 2.337–338, probably Christian redaction; Apoc. Mos. 37:3). 1249 E.g., Artapanus in Eusebius Praep. ev. 9.27.3; Sib. Or. 2.15 (Poseidon); 2.19 (Hephaistos); 3.22 (Tethys); 3.110–116, 121–155, 551–554, 588 (euhemeristic; cf. similarly Let. Aris. 136; Sib. Or. 3.723; 8.43–47); 5.334 (personification; cf. also 7.46; 11.104, 147, 187, 205, 219, 278; 12:53, 278; 14.56, 115); T. Job 1.3 (cornucopia); 51:1/2 (perhaps allusion to Nereus, also in Sib. Or. 1.232); cf. (not Greek) Ishtar as an evil spirit in Text 43:6–7, perhaps 53:12, Isbell, 103; cf. art (some of it in Palestinian synagogues) in Goodenough, Symbols, vols. 7–8 (and Dura Europos synagogue, vols. 9–11, and 12:158–183). 1250 The clear examples are few (even Egyptian use may have been more common; cf. «Biblés Psalm»), despite apologetic protestations to the contrary (e.g., Josephus Ag. Ap. 1.165; 2.257). 1252 E.g., Martin, Colossians, 18–19; Knox, Gentiles, 149; Wilson, Gnostic Problem, 259. Although an Egyptian provenance for the Testament of Solomon is possible, I would favor an Asian provenance, given its date (cf. also Artemis in 8:11, etc.), and stress the magical-mystical nature of some of Judaism in Asia. 1253 So Kennedy, Epistles, 14, 22; Robinson, Redating, 294. Palestine had its Pharisees and Essenes, but had even more Am Háarets. 1258 Cf. CD 5.6–8; lQpHab 9.6–7. Others also believed that profaning the temple could bring judgment, although not applying it to this time (Pss. So1. 1:8; 2:1–10; Josephus War 5.17–18; cf. the ambiguous evaluation of Tannaitic sources in Goldenberg, «Explanations»). 1263 Grant, Gods, 51; Stambaugh and Balch, Environment, 121–22; Conzelmann, «Areopagus,» 224; van de Bunt-van den Hoek, «Aristobulos»; cf. Renehan, «Quotations.» Jewish and early Christian texts often followed the Greek practice (instilled in school memorization exercises) of citing or alluding to Homer (e.g., Ps.-Phoc. 195–197; Syr. Men. 78–93; Josephus Ant. 1.222; Sib. Or. 3.401–432, passim; 3.814; 5.9; 2 Bar. 10:8; Tatian 8; cf. Rahmani, «Cameo») or other poets (Acts 17:28; 1Cor 15:33 ; Tit 1:12 ; Justin 1 Apo1. 39; Theophilus 2.37; Athenagoras 5–6; cf. Manns, «Source»), or proverbs originally based on them. |
| Христос вывел из ада всех, кто этого хотел. Но, увы, есть люди, которые никогда не хотели быть с Господом, и для них безболезненнее находиться как бы вдали от Него (в аду). Не потому, что Бог не желает их принять, но потому, что они сами ненавидят Господа. Для того чтобы остаться в аду, человек должен при жизни полюбить ад. Как писал Клайв Льюис в одном из своих трактатов, «Двери ада заперты изнутри». И, как это ни печально, такие люди всегда есть. И даже если прозвучит для них проповедь Христа в аду, она ничего для них не изменит… В любом случае мы сталкиваемся здесь с некоторой тайной домостроительства нашего спасения, которая более откроется нам только после Второго пришествия Христова. До тех пор мы видим «как бы сквозь [тусклое] стекло, гадательно» (1 Кор. 13:12). Но все же мы знаем, что эта тайна – тайна любви. И знаем, что Бог пользуется любой возможностью, чтобы спасти грешника. И верим, что Его любовь не оканчивается за чертой нашей земной жизни. Рейтинг: 9.5 Голосов: 1375 Оценка: 1 2 3 4 5 6 7 8 9 10 1 . Толковая Библия Лопухина. Толкование на 1 Пет. 3:18//Эл. ресурс: http://bible.optina.ru/new:1pet:03:18 2 . Блаженный Августин. Толкование на 1 Пет. 3:20//Эл. ресурс: http://bible.optina.ru/new:1pet:03:20 3 . Преподобный Максим Исповедник. Толкование на 1 Пет. 4:6//Эл. ресурс: http://bible.optina.ru/new:1pet:04:06 4 . Амвросиаст. Толкование на Еф. 4:9//Эл. ресурс: http://bible.optina.ru/new:ef:04:09 5 . Толковая Библия Лопухина. Толкование на 1 Пет. 3:18//Эл. ресурс: http://bible.optina.ru/new:1pet:03:18 скрыть способы оплаты Комментарии раб Божий Андрей 13 апреля 2019, 15:57 Спасибо тебе Господи за надежду Артем Субботкин 3 апреля 2019, 12:59 Спаси, нас, Господи и помилуй! Сергей Рымарев 3 февраля 2019, 01:17 Очень глубоко и таинственно. Спасибо вам, Сергей, за эту нравоучительную статью. Леонид Лобанов 22 января 2019, 09:46 Нужно было начинать с главного пояснения, что до Христа путь всех живших в миру временном проходил через ад. Всех - и нечестивцев, и достойных лучшего мира.. И в аду все вместе томились ожидая избавления или осуждения от Христа/в разных областях ада/. |
| 3273 See Meeks, Prophet-King, 103–6. It is helpful here to compare the divinization of Plato and other teachers in Hellenistic tradition (e.g., Diogenes Laertius 2.100; 6.2.63; 6.9.104; 8.1.11; 9.7.39; Plutarch Profit by Enemies 8, Mor. 90C; Apol1. 36, Mor. 120D; cf. Cicero Leg. 3.1.1); cf. lawgivers in Musonius Rufus 15, p. 96.24. One may also think of hyperbolic comparisons employed in popular rhetoric; see, e.g., Cicero De or. 1.10.40; 1.38.172; Or. Brut. 19.62. 3274 E.g., Philo Sacrifices 9; cf. Runia, «God.» Cf. explanations of Exod 7in Exod. Rab. 8:1; Num. Rab. 15:13. Cf. Metatron (originally a personification) as a lesser YHWH in 3 En. 12(though he turns out to be Enoch in 3 En. 4:2; Tg. Ps.-J. on Gen 4:24 ; cf. further Scholem, Gnosticism, 43–46); the righteous Messiah, and Jerusalem called by the Lord " s name (b. B. Bat. 75b; cf. Jer 23:6 ; Ezek 48:35 ); and Israel as a god (Gen. Rab. 98:3, fourth-century Amoraim). Yet R. Simeon ben Yohai (late second century) taught that associating God " s name with other gods was worse than denying his existence (b. Sanh. 63a). 3276 Contrast Williamson, «Philo»; Chilton, Approaches, 200–201; their comparisons are nevertheless valuable. 3277 Cf. also Bultmann, John, 33 (rejecting especially Hellenistic and gnostic «polytheistic conceptions and emanationist theories» that neglect the text " s monotheistic sense); Stuart, «Examination,» 42. Greek scholars consistently deride the «a god» translation; cf., e.g., Metzger, «Translation,» 125; and esp. Bruce, Booh, 60 n. 4: those who translate «a god» here «prove nothing thereby save their ignorance of Greek grammar.» 3279 E.g., Josephus Ant. 10.180; cf. Stuart, «Examination,» 42; Bultmann, John, 33; Brown, John, 1:5; Harris, Jesus as God, 287. On Josephus " s general sense for τ θεv, cf. Shutt, «Concept.» 3282 Metzger, «Translation,» 125; cf. Clark, Logos, 21; Sanders, John, 70 (citing the predicate nominative of 1:4). It should be noted, of course, that a writer who wished to emphasize that a predicate noun was definite was free to insert the article (Harner, «Nouns,» 87); and the pattern does not always obtain even in the context ( John 1:8–9 ). |
| От вознесения Христа до всеобщего воскресения спасение людей совершается в Церкви. «Церковь из язычников» заняла место «синагоги иудеев», которая «отдала назад свой брачный договор и собственными руками разодрала свой брачный хитон» (Hom. fest. 11. 4. 2-7// Aubineau. 1978-1980. Vol. 1. P. 408). Христ. Церковь представлена как Новая Ева, вышедшая из ребра Христова (Hom. fest. 9. 17. 1-3// Aubineau. 1978-1980. Vol. 1. P. 340). Еще в ВЗ она была прообразована в виде пустыни, к-рая некогда наполнится водой и зацветет (In Ps. brev. 29. 1; 72. 1// Jagi . 1917. P. 51, 117). Христос есть «лицо Церкви» (πρσωπον τς κκλησας Χριστς - In Ps. magn. 34. 8; 44. 14// Devreesse. 1970. P. 281). Церковь получает от Него свет, как луна от солнца (In Ps. magn. 71. 5). Церковь есть здание и укрепленный город (πλις περιοχς), построенный Богом и ангелами, и никакие еретики не смогут разрушить его (In Ps. magn. 92. 1). Время существования Церкви рассматривается И. И. как длинный путь и как время ожидания конца мира и всеобщего воскресения (Hom. fest. 9. 23. 10// Aubineau. 1978-1980. Vol. 1. P. 344). Преподаваемое в Церкви Крещение есть таинство (μυστριον), прообразованное и предсказанное еще пророками (In Ps. brev. 41. 2; 50. 9; 77. 13// Jagi . 1917. P. 80, 99, 153). Погружаясь в Иордан, Христос освятил его воды и установил таинство Крещения (Hom. fest. 7. 6. 18-19// Aubineau. 1978-1980. Vol. 1. P. 252), с которым связано и таинство слез, т. е. покаяние: «Ибо слезы покаяния есть следствие дара крещения… тот, кто не принимает крещения, напрасно кается, если он не прибегнет к крещению, напрасно приносит молитву, напрасно испрашивает прощение, напрасно изливает слезы. Ибо без крещения не совершается отпущение грехов. Тот же, кто крестился, стяжал деятельное покаяние: плачет - и он освобожден, стенает, сокрушается и молится - и тотчас очищается» (Hom. fest. 9. 17. 6-13// Aubineau. 1978-1980. Vol. 1. P. 340). Дары крещения (δωρε το βαπτσματος) проявляются не только в прощении грехов (In Ps. magn. 33. 5// Devreesse . 1970. P. 386), но и в усвоении человеком смерти и воскресения Христа (In Ps. magn. 65. 7); оно делает человека причастником действия Св. Духа, которое преобразило воду в обиталище Бога, а нас - в чад Божиих (In Ps. magn. 41. 5; 68. 4; 103. 25; In Ps. brev. 136. 9// Jagi . 1917. P. 278). Как Христос был предвечно помазан Св. Духом, так и новокрещенный христианин помазуется святым елеем (χρσμα το βαπτσματος, χρσμα το λαου) и с этого момента считается членом Церкви (In Ps. brev. 4. 8; 19. 7; 22. 5; 64. 13; 131. 17; 132. 2// Jagi . 1917. P. 5, 33, 39, 122, 270). |
| 25 3 Kgd 19:9 ff. 26 Probably an echo of both the chariot in which Elijah ascends into heaven in 4 Kgd 2:11, and of the chariot of the soul in Plato’s Phaedrus (246A-C). 27 Cf. 4 Kgd 2:1ff. 28 Probably commenting on 4 Kgd 1:9–12, but alluding also to 4 Kgd 6:15–17. 29 Cf. 1 Kgd 1:9–20. 30 Cf. Lev. 14:33–42 . 31 Cf. 3 Kgd 17:8–24. 32 Cf. Matt. 17:1–8, Mark 9:2–8 , Luke 9:28–36. 33 Cf. Isa. 53:2. 34 Cf. Psa. 44:3. 35 Cf. John 1:1 . 36 Apophasis: Maximus introduces here the technical terms of apophatic and cataphatic theology. 37 Cf. John 1:14 . 38 This section develops the theme just introduced in the dual interpretation of the radiant garments of the Transfigured Christ as both Scriptures and creation. 39 The Evagrian triad of ascetic struggle (praktike), natural contemplation (physike), and theology was related by Origen to a very similar classification of the categories of philosophy in the prologue to his Commentary on the Song of Songs: see Louth (1981), 57–8. 40 Cf. Denys the Areopagite, Ep. 9.1 (1105D). 41 Literally: in a Greek way. It is in contrast with the later ‘in a Jewish way’: cf. St Paul’s contrast between Greeks/Gentiles and Jews, especially in Rom. 1–3 . 42 Cf. Phil. 3.19 . 43 A metaphor for the Incarnation used by Gregory Nazianzen in Sermon 38.2 (PG 36:313B). Maximus devotes a Difficulty to Gregory’s use of the term (suspected of Origenism?): Amb. 33:1285C-1288A, where the Word’s expressing itself in letters and words is one of the interpretations offered of the metaphor. 44 Cf. Gen. 39:11–12 . 45 This is an important section in which Maximus reworks a fundamental Evagrian theme. For Evagrius, the five modes of contemplation are: 1. contemplation of the adorable and holy Trinity, 2. and 3. contemplation of incorporeal and incorporeal beings, 4. and 5. contemplation of judgment and providence (Centuries on Spiritual Knowledge I.27, in Guillaumont 1958 ). Maximus’ understanding is quite different. See Thunberg (1965), 69–75 and Gersh (1978), 226–7. 46 I do not know where Maximus gets these five secret meanings (or hidden logoi) from. They recall Plato’s ‘five greatest kinds’ (being, rest, motion, sameness and difference: see Sophist 254D-255C), but are evidently not the same. |
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