Results for 'Theophanes the Confessor'

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  1.  10
    The Chronicle of Theophanes Confessor: Byzantine and Near Eastern History, Ad 284-813.Theophanes the Confessor - 1996 - Oxford University Press UK.
    This is the first complete translation into English of the Chronicle of Theophanes Confessor, which covers the period AD 284-813 and is one of the most important sources of Byzantine history, that of the Arabs under the Umayyad and Abbasid dynasties and of other neighbouring peoples. The Chronicle is a compilation of earlier sources, many of them now lost: in order to use it critically the historian needs to know what texts Theophanes had in front of him (...)
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  2.  7
    Un fantôme historique : «l’autre Theophane».Panayotis Yannopoulos - 2020 - Byzantinische Zeitschrift 113 (1):189-218.
    At the beginning of the 9th c. George Syncellus began to write a universal chronicle, the second part of which was completed by the monk Theophanes. According to Byzantine tradition this monk was Theophanes the Confessor. But 10th-century sources note that this Theophanes was the grandfather or greatuncle of the emperor Constantine VII, which is historically impossible. This prompted P. Speck to invent “another Theophanes”, who lived during the second half of the 9th c. and (...)
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  3.  29
    The Modesty Topos and John of Damascus as a not-so-modest author.Alexander Alexakis - 2004 - Byzantinische Zeitschrift 97 (2):521-530.
    Byzantine authors frequently used the well-known topos of modesty in the opening lines of their literary works. This common introduction, usually served two purposes: The authors expressed a genuine, or, perhaps, feigned concern about their ability to deal adequately with their subject both in terms of form and substance, and they preemptively tried to thwart any possible criticism on the part of the audience for any shortcomings in their work by beginning with this sort of captatio benevolentiae. Typical examples of (...)
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  4.  51
    Maximus the Confessor as a European Philosopher.Georgios Steiris - 2017 - Eugene Oregon: Cascade Books / Wipf and Stock.
    The study of Maximus the Confessor’s thought has flourished in recent years: international conferences, publications and articles, new critical editions and translations mark a torrent of interest in the work and influence of perhaps the most sublime of the Byzantine Church Fathers. It has been repeatedly stated that the Confessor’s thought is of eminently philosophical interest. However, no dedicated collective scholarly engagement with Maximus the Confessor as a philosopher has taken place—and this volume attempts to start such (...)
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  5.  25
    Metaphysical experiments – Physics and the invention of the universe: by Bjørn Ekeberg, Minneapolis, University of Minnesota Press, March 2019, 212 pp., $25.00 (Paperback)ISBN: 978-1-5179-0570-5.Theophanes Grammenos - 2019 - International Studies in the Philosophy of Science 32 (3-4):232-234.
    Volume 32, Issue 3-4, September - December 2019, Page 232-234.
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  6.  29
    (1 other version)Maximus the Confessor and the Problem of Participation.Clement Yung Wen - 2016 - Heythrop Journal 57 (6).
    In defining the theological problem of participation as the question of how created beings, namely human beings, can participate in the transcendent Uncreated God towards deification without a pantheistic blurring of essences, this article examines the Christologically intuitive way in which Maximus the Confessor would have responded. Specifically, Maximus’ Cyrilline Chalcednonianism, featuring an unconfused perichoretic union between Christ's two natures in his hypostatic union, serves directly as an apologetic and hermeneutic for humanity's and creation's participation in God. In addition, (...)
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  7.  52
    Geometry, relativity, and philosophy: David Malament: Topics in the foundations of general relativity and Newtonian gravitation theory. Chicago: The University of Chicago Press, 2012, xii+368pp, $55.00 HB.Theophanes Grammenos - 2014 - Metascience 24 (1):141-145.
    David Malament, now emeritus at the University of California, Irvine, where since 1999 he served as a Distinguished Professor of Logic and Philosophy of Science after having spent twenty-three years as a faculty member at the University of Chicago , is well known as the author of numerous articles on the mathematical and philosophical foundations of modern physics with an emphasis on problems of space-time structure and the foundations of relativity theory. Malament’s Topics in the foundations of general relativity and (...)
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  8.  67
    (2 other versions)Maximus the Confessor's ‘Aeon’ as a Distinct Mode of Temporality.Sotiris Mitralexis - 2016 - Heythrop Journal 57 (6).
  9.  49
    Catullianum.Theophanes Kakridis - 1903 - The Classical Review 17 (05):252-.
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  10.  30
    Plautinum.Theophanes Kakridis - 1902 - The Classical Review 16 (06):305-.
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  11.  76
    Maximus the Confessor’s “Intelligible Creation”.Sotiris Mitralexis - 2014 - Forum Philosophicum: International Journal for Philosophy 19 (2):241-249.
    Saint Maximus the Confessor’s voluminous corpus constitutes a coherent and lucid philosophical and theological system, notwithstanding the existence of obscure, difficult, and at times even contradictory passages. A question stemming from Maximus’ work is whether the “intelligible creation” is imperishable or corruptible, which would have important implications for a number of other issues like the created / uncreated distinction, Maximus’ relationship to Neoplatonism, et al. However, Maximus provides us with contradictory passages concerning this subject, characterizing the noēte ktisis as (...)
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  12.  30
    “Seeking Maximus’ the Confessor philosophical sources: Maximus the Confessor and al-Fārābī on representation and imagination”.Georgios Steiris - 2017 - In Maximus the Confessor as a European Philosopher. Eugene Oregon: Cascade Books / Wipf and Stock. pp. 316-331.
    It has been repeatedly stated that Maximus the Confessor’s (c. 580–662) thought is of eminently philosophical interest, and his work has been approached from a philosophical point of view in a number of monographs. However, no dedicated collective scholarly engagement on Maximus the Confessor as a philosopher has been produced. Although Maximus’ treatises reflect a strong philosophical background, prior research has failed to determine with clarity his specific philosophical sources and predilections. Besides apologetic purposes, he referred occasionally to (...)
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  13.  12
    The genetic mechanism of fallness: St. Maximos the Confessor revisited.Sebastian Moldovan - 2021 - HTS Theological Studies 77 (4):1-8.
    Through a close reading of the two definitions of evil in the Introduction to Responses to Thalassios, this article points out a circular, cognitive-affective-somatic, genetic mechanism that St. Maximos the Confessor considers responsible for the initiation and transmission of the fallness as a human condition and the specific manifestation of it in the form of passions. It elucidates the first definition as mainly phenomenological, by identifying the circular mechanism and its behavioural expressions, and the second definition as more aetiological, (...)
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  14.  31
    Peacocke Prize Essay—Towards an Eastern Orthodox Contemplation of Evolution: Maximus the confessor's Vision of the Phylogenetic Logoi.Andrew Jackson - 2023 - Zygon 58 (3):789-805.
    In recent years, several scholars have hinted at a resemblance between Maximus the Confessor's logoi cosmology and evolutionary biology. In this article, I develop these suggestions further and claim that the logoi (divine ideas or wills) do indeed behave in an evolutionary fashion, diverging hierarchically and interactively from the Logos. However, there the similarity ends, for the logoi are also purposeful, inviolable, and good, unlike evolution which is said to be random, ever‐changing, and cruel. But rather than abandon the (...)
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  15.  61
    The Influence of Maximus the Confessor on Eriugena’s Treatment of Aristotle’s Categories.Catherine Kavanagh - 2005 - American Catholic Philosophical Quarterly 79 (4):567-596.
    The Aristotelian categories are a fundamental element in Eriugena’s philosophical system on account of his realist view of dialectic. He received his texts concerning the categories from Boethius and the De decem catagoriis, but key ideas in his treatment of them—namely, the metaphysical importance of dialectic, the unknowability of essence, and the origin of being in place and time, ideas fundamentally rooted in Byzantine developments of the Christology of Chalcedon—are taken from Maximus the Confessor. Eriugena’s work on the categories (...)
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  16.  14
    Vita passibilis, imperturbatio (apatheia), vita passiva: The Passive Condition of Man in the Theological Thought of Maximus the Confessor.Picu Ocoleanu - 2023 - Diakrisis Yearbook of Theology and Philosophy 6:67-77.
    Maximus the Confessor distinguishes three stages in the spiritual becoming of man: vita passibilis i.e. the way of life in that man is living under the reign of the bodily passions, apatheia as state of liberation from the reign of the lower passions, and vita passiva as modus vivendi in which the human makes the personal experience of the revelation and the presence of God. Thereby being man means according to Maximus suffering under the rule of someone - divine (...)
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  17. Maximus the confessor.David Bradshaw - 2010 - In Lloyd P. Gerson (ed.), The Cambridge history of philosophy in late antiquity. Cambridge: Cambridge University Press. pp. 2--813.
     
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  18.  34
    Edward the Confessor and Robert the Pious: 11th century kingship and biography.Joel T. Rosenthal - 1971 - Mediaeval Studies 33 (1):7-20.
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  19. Maximus the Confessor's theory of time : a Christianization of the Aristotelian legacy?Sotiris Mitralexis - 2018 - In Sotiris Mitralexis & Marcin Podbielski (eds.), Christian and Islamic philosophies of time. Wilmington, Delaware: Vernon Press.
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  20. Virtue Ethics: St Maximos the Confessor and Aquinas Compared.Andrew Louth - 2013 - Studies in Christian Ethics 26 (3):351-363.
    Traditionally Christian ethical reflection has taken the form of what is called nowadays ‘virtue ethics’. This article compares the approach to virtue ethics in the Byzantine thinker, Maximos the Confessor, and the Western thinker, Thomas Aquinas. They both share the heritage of Plato and Aristotle. Maximos develops a concern for the virtues that is practical and ascetic; although he recognizes and uses the traditional classical terminology, he prefers a new Christian terminology, based more directly on the Scriptures. In contrast, (...)
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  21.  5
    Metaphysics of Maximus the Confessor: Dynamics of Actualization and Transformation of the Cosmos.И.Е Сурков - 2024 - History of Philosophy 29 (1):142-149.
    The review introduces readers to a new monograph by the Norwegian historian of philosophy T.T. Tollefsen. In the new book, the author summarizes his many years of research into the legacy of St. Maximus the Confessor, one of the most important and sophisticated Byzantine thinkers. The metaphysics of St. Maximus is described as a large philosophical system, as coherent and rational as other systems of late Antiquity. Its distinctive feature is its emphasized dynamism, which consists in the movement of (...)
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  22.  20
    Philanthropia as Skopos of the Incarnation: The Deifying Vocation of Humanity in Maximus the Confessor.Anthony Marco - 2024 - Heythrop Journal 65 (1):64-80.
    Maximus the Confessor's belief that the Incarnation would have happened without a Fall is a key facet of his thought, yet contradicts portions of his corpus which state that God became human due to sin. I assert that Maximus affirms a prelapsarian motive of the Incarnation for two reasons: his conception of deification as participation and understanding of humanity's original vocation. Deification and vocation are presented by Maximus in such a way that they could have only been fulfilled through (...)
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  23.  5
    Edward The Confessor: Last of the Royal Blood. By Tom Licence. Pp. xvii, 332, New Haven/London, Yale University Press, 2020, $35.00. [REVIEW]Patrick Madigan - 2021 - Heythrop Journal 62 (4):768-769.
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  24. Transcendent Time in Maximus the Confessor.Paul Plass - 1980 - The Thomist 44 (2):259.
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  25.  28
    The Absence of Sexual Difference in the Theology of Maximus the Confessor.Emma Brown Dewhurst - 2021 - Filozofija I Društvo 32 (2):204-225.
    There has been much attention devoted in the last decade and especially in the last few years to Maximus the Confessor?s beliefs concerning sexual difference and its removal. The most important text on this topic is Ambiguum 41. There has been mixed reception of this text, with some scholars advocating that Maximus believes that sexual difference was absent from original human nature and will return to such a state in the eschaton; and other scholars believing that this should be (...)
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  26. Logic and Spirituality to Maximus the Confessor.Nichifor Tănase - 2015 - Philotheos 15:134-159.
    Giving justice to Maximus any philosophy wich does not include mysticism will be false as philosophy. Our metaphysics must be mystical in order to be rational. In Maximus’ doctrine, then, Christ comes not to destroy but to fulfill the metaphysics of mystery elaborated by the philosophers. For him there can be no separation between philosophy and theology, or between natural and revealed theology. Thereby, Christology and liturgical mysticism are not additional to a neoplatonic, aristotelian, and other methaphysics. Maximus concern was (...)
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  27.  24
    ‘A power that deifies the human and humanizes God’: the psychodynamics of love and hypostatic deification according to Maximos the Confessor.Luis Josué Salés & Aristotle Papanikolaou - 2017 - International Journal of Philosophy and Theology 78 (1-2):23-38.
    ABSTRACTMaximus the Confessor has been the subject of numerous subsets of the historical, philosophical, and theological disciplines, but the prominent role virtue – and above all else love – plays in his corpus remains vastly underexplored or misunderstood in secondary scholarship. The ascetic thinker’s understanding of virtue is fascinating in its own right since it implies and decodes the enormity of his theological vision by serving as the locus in and through which the created and the uncreated encounter each (...)
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  28.  20
    Presence and absence of προαίρεσις in Christ and saints according to Maximus the Confessor and parallels in Neoplatonism.Grigory Benevich - 2018 - Byzantinische Zeitschrift 111 (1):39-54.
    The article shows that prior to the debate with the Monothelites, Maximus the Confessor followed the Christian tradition going back to Gregory of Nyssa in recognizing the presence of προαίρεσις in Christ and the saints. Later during the debate, Maximus declined to apply προαίρεσις to Christ and started to speak about the deactivation of προαίρεσις in the saints in the state of deification. Maximus was the first Orthodox author who distinguished deliberate choice and natural will, and defended the presence (...)
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  29.  20
    Taming the Thoughts in the Writings of Maximos the Confessor.Despina D. Prassas - 2021 - Journal of Spiritual Formation and Soul Care 14 (1):31-47.
    St. Maximos the Confessor, a 7th-century monk, wrote several ascetical treatises that addressed the monastic life. This article explores the role of unwanted intrusive thoughts, the logismoi, outlined in two of his earlier works, the Centuries on Love and the Questions and Doubts. The author encourages the reader to pay particular attention to one’s thoughts, take the time to familiarize oneself with the thoughts that enter one’s mind, and offers advice on how to eliminate the causes of unwanted intrusive (...)
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  30.  99
    Karl Rahner and Maximus the Confessor: Consonant Themes and Ecumenical Dialogue.Brock Bingaman - 2014 - Heythrop Journal 55 (3):353-363.
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  31. Syn-odical ontology : Maximus the Confessor's proposition for ontology, within history and in the eschaton.Dionysios Skliris - 2018 - In Sotiris Mitralexis & Marcin Podbielski (eds.), Christian and Islamic philosophies of time. Wilmington, Delaware: Vernon Press.
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  32.  66
    Toward the philosophy of creation: Maximus the confessor.Vladimir Cvetkovic - 2011 - Filozofija I Društvo 22 (4):127-155.
    Rad nastoji da predstavi filozofsku argumentaciju u prilog hriscanskoj ideji stvaranja sveta izlozenu u delu autora iz VII veka Maksima Ispovednika. Maksim Ispovednik je svoje ucenje o stvaranju razvio prativsi filozofske argumente svojih hriscanskih prethodnika, pre svih Grigorija Niskog, Nemesija Emeskog i Dionisija Areopagita. Srz Maksimove argumentcije slicna je ucenju o stvaranju sveta aleksandrijskog filozofa Jovana Filopona, ali njegovo ucenje obogaceno je i idejama pomenutih hriscanskih autora koje on dodatno razvija. Neke od ideja koje cine strukturu Maksimove filozofije stvaranja jesu: (...)
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  33.  29
    Deification in Two Early Writings of St. Maximos the Confessor: Attaining Likeness to God.Despina Prassas - 2021 - Sophia 60 (4):797-817.
    For St. Maximos the Confessor, the seventh century Byzantine theologian, deification was the ultimate goal of the monk and an event that required action both on the parts of God and the individual. While God originally bestowed upon humanity his image and likeness, as a result of the disobedience of Adam and Eve that takes place in the garden, humankind loses its ‘likeness’ to God. According to the Confessor, by following the commandments found in the Christian Gospel, one (...)
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  34.  94
    The Ontology of Virtue as Participation in Divine Love in the Works of St. Maximus the Confessor.Emma Brown Dewhurst - 2015 - Forum Philosophicum: International Journal for Philosophy 20 (2):157-169.
    This paper demonstrates the ontological status of virtue as an instance of love within the cosmology of St Maximus the Confessor. It shows that we may posit the real existence of a ‘virtue’ in so far as we understand it to have its basis in, and to be an instance of love. Since God is love and the virtues are logoi, it becomes possible and beneficial to parallel the relationship between love and the virtues with Maximus’ exposition of the (...)
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  35. The usage and the development of the term prohairesis from Aristotle to Maximus the Confessor.Aleksandar Djakovac - 2015 - Theoria 58 (3):69-86.
    The term prohairesis has a long history; its usage is crucial for the development and understanding of basic ethical and anthropological assumptions in ancient Hellenic philosophy. In this article the author analyses the most important moments for the semantic transformation of this term, with particular reference to the implications of its usage in Byzantine theological and philosophical heritage, with the ultimate expression in work of St Maximus the Confessor and his christological synthesis. The equation between the terms prohairesis and (...)
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  36.  28
    Maximus the Confessor as a European Philosopher. Edited by Sotiris Mitralexis, Georgios Steiris, Marcin Podbielski, and Sebastian Lalla. [REVIEW]Dimitrios A. Vasilakis - 2019 - American Catholic Philosophical Quarterly 93 (3):579-583.
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  37.  36
    The Christocentric Cosmology of St Maximus the Confessor.Torstein Tollefsen - 2008 - Oxford University Press.
    Maximus the Confessor was an important Byzantine thinker, the 'father of Byzantine theology'. This study describes his metaphysical world-view. The discussion covers Maximus' doctrine of creation, the Logos and the logoi, the cosmic order, the activities or energies of God, and how created beings may participate in God.
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  38.  33
    Eucharistic Ontology: Maximus the Confessor's Eschatological Ontology of Being as Dialogical Reciprocity – By Nikolaos Loudovikos.Aristotle Papanikolaou - 2012 - Modern Theology 28 (1):155-156.
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  39. Creation and Natural Contemplation in Maximus the Confessor's Ambiguum X.19.Michael Harrington - 2007 - In Willemien Otten, Walter Hannam & Michael Treschow (eds.), Divine Creation in Ancient, Medieval, and Early Modern Thought: Essays Presented to the Rev'd Dr. Robert D. Crouse. Brill. pp. 191-212.
  40.  42
    Making Sense of Maximus the Confessor’s Understanding of Temporality.Sotiris Mitralexis - 2018 - Ancient Philosophy 38 (2):435-449.
  41.  31
    Richard Mortimer, ed., Edward the Confessor: The Man and the Legend. Woodbridge, Eng., and Rochester, N.Y.: Boydell and Brewer, 2009. Pp. xii, 203 plus 12 color maps; black-and-white figures and tables. $90. [REVIEW]Christopher N. L. Brooke - 2010 - Speculum 85 (2):441-443.
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  42. St. Maximus the confessor and Kant on how knowledge of God might be possible.Virginia M. Giouli-Klida - 1998 - Filosofia Oggi 21 (82):169-174.
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  43.  18
    The Face of the Soul, the Face of God: Maximus the Confessor and Prosōpon.Marcin Podbielski - 2014 - Forum Philosophicum: International Journal for Philosophy 19 (1):107-144.
    This paper offers a comprehensive examination of the language of “prosōpon” in Maximus the Confessor. It emerges that “prosōpon” almost never has an autonomous meaning in Maximus’ Christology and anthropology. While “person” is either a synonym for “hypostasis” or a term expressing heretical Christological doctrines, it may be used in its own right when Maximus emphasizes the fact that human actions make each of us recognizable as a unique individual. This usage cannot be separated from the colloquial meanings of (...)
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  44.  22
    The methodology of theological thinking in the works of St. Maximus the Confessor.Yuriy Chornomorets - 2013 - Sententiae 28 (1):42-50.
    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.
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  45.  81
    Aligning and Reorienting the Passible Self: Maximus the Confessor’s Virtue Ethics.Paul M. Blowers - 2013 - Studies in Christian Ethics 26 (3):333-350.
    This essay seeks to abstract from the works of Maximus the Confessor (580–662) a ‘theory’ of virtue ethics that engages Maximus’s own categories and language while still developing conversation with contemporary virtue ethics. First is a reconstruction of the larger cosmological (and moral) ‘narrative’—the oikonomia Maximus sees embodied in sacred history—that frames his essentially teleological understanding of the formation of virtue in created beings. The second part of the essay explores Maximus’s doctrine of the moral self as a synthesis (...)
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  46.  22
    Homo technologicus and the Recovery of a Universal Ethic: Maximus the Confessor and Romano Guardini.Nadia Delicata - 2018 - Scientia et Fides 6 (2):33-53.
    On September 1 st 2017, Pope Francis and the Ecumenical Patriarch Bartholomew issued a Joint Message for the World Day of Prayer for Creation. The gesture reveals the church’s efforts “to breathe with two lungs” on the urgent matter of climate change and ecological sustainability. But, the church leaders have also insisted on a philosophical and religious reflection on technology if humanity is to take responsibility for the environment. In particular, they have sought to correct the wrong interpretation of the (...)
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  47. Iconic Ontology of St. Maximus the Confessor.Aleksandar Djakovac - 2017 - In Ars Liturgica, From the Image of Glory to the Imagess of the Idols of Modernity. Alba Iulia: Reinregirea. pp. 57-68.
    St. Maximus the Confessor claims that the logos of created beings represents their essence as an icon. This claim gives us the opportunity to understand the term essence as an dynamic reality and not as a static given. Essence is not something that the being is, but what it is supposed to be. The idea of icon is herein present as ultimately ontological. The icon is no mirror of reality, but rather its eschatological realization. That which will be uncovers (...)
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  48.  68
    Unity, Interdependence, and Multiplicity in Maximus the Confessor.Cullan Joyce - 2015 - Forum Philosophicum: International Journal for Philosophy 20 (2):183-200.
    This paper explores how Heidegger’s discussion of experience as topos can illuminate some elements of Maximus’ writings. In Heidegger’s later work, the experiencing subject emerges from, and experiences only within, place. Experience is only ever constituted when the conditions of its emergence come together concretely, which is to say, somewhere. Topos, a place, such as a city or my home, is a unity of the elements that make it up. The essay first examines how Heidegger sees philosophical inquiry as a (...)
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  49.  26
    Philosophy and Theology in Proclus and Maximus the Confessor.John Dillon - 2011 - Quaestiones Disputatae 2 (1-2):37-55.
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  50.  64
    A Eucharistic Ontology: Maximus the Confessor's Eschatological Ontology of Being as Dialogical Reciprocity. By Nikolaos Loudovikos.Norman Russell - 2011 - Heythrop Journal 52 (4):720-721.
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