Results for 'Maximus the Confessor'

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  1. 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 and how (...)
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  2.  18
    “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 OR (USA): 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 (...)
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  3.  51
    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 (...)
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  4.  59
    The Cosmology of St Maximus the Confessor as a Basis for Ecological and Humanitarian Ethics.Emma Brown Dewhurst - 2014 - Teologikon 1 (3):126-140.
    This paper explores the cosmology of St Maximus the Confessor and its relevance for contemporary ethics. It takes as it’s starting point two papers on Maximus’ cosmology and environmental ethics (Bordeianu, 2009; Munteanu, 2010) and from there argues that we can not consider environmental ethics in isolation from other ethical issues. This, as both Ware and Keselopoulos have also pointed out, is because the environmental crisis is actually a crisis in the human heart and in human attitudes (...)
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  5.  38
    Toward the Philosophy of Creation: Maximus the Confessor.Vladimir Cvetkovic - 2011 - Filozofija I Društvo 22 (4):127-155.
    The article aims to present the philosophical argumentation in favor of the Christian idea of the creation of the world exposed in the work of the seventh century author Maximus the Confessor. Maximus the Confessor developed his doctrine of creation on the basis of the philosophical arguments of his Christian predecessors, above all, Gregory of Nyssa, Nemesius of Emesa and Dionysius the Areopagite. The core of Maximus’ argumentation on the creation of the world is similar (...)
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  6.  27
    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 (...)
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  7. Creation and Natural Contemplation in Maximus the Confessor's Ambiguum X.19.Michael Harrington - 2007 - In Michael Treschow, Willemien Otten & Walter Hannam (eds.), Divine Creation in Ancient, Medieval, and Early Modern Thought: Essays Presented to the Rev'd Dr. Robert D. Crouse. Leiden, Netherlands: pp. 191-212.
  8.  15
    Space-Time in the 7th Century: Book Review- "Ever-Moving Repose: A Contemporary Reading of Maximus the Confessor's Theory of Time" by Sotiris Mitralexis. [REVIEW]Emma Brown Dewhurst - 2019 - Expository Times 130:280-281.
  9.  30
    Being and Essence Revisited: Reciprocal Logoi and Energies in Maximus the Confessor and Thomas Aquinas, and the Genesis of the Self-Referring Subject.Nikolaos Loudovikos - 2016 - Revista Portuguesa de Filosofia 72 (1):117-146.
  10.  70
    Spoken and Unspeakable: Discursivennes of Asmatic Ontology in the Aporetics of St. Maximus the Confessor (in Serbian).Aleksandar Djakovac - 2018 - Belgrade: Faculty of Orthodox Theology.
  11.  24
    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 (...)
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  12.  23
    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 (...)
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  13.  6
    How Can We Be Nothing? The Concept of Nonbeing in Athanasius and Maximus the Confessor.Emma Brown Dewhurst - 2017 - Analogia: The Pemptousia Journal for Theological Dialogue 2 (1):29-34.
    For Athanasius, non-being describes the original state of creatures, and the state that creatures return to when they are not sustained by God. ‘Being’ is a gift given to creatures. Sin, for Athanasius, is creaturely rejection of God and therefore rejection of being itself. This implies that when we sin, humans fall into nothingness and cease to exist, leading to the implication that fallen human nature and personal sin should result in our immediate non-existence. In this paper I describe Athanasius’ (...)
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  14.  7
    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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  15.  69
    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 (...)
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  16.  20
    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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  17. The Synthetic Unity of Virtue and Epistemic Goods in Maximus the Confessor.Frederick D. Aquino - 2013 - Studies in Christian Ethics 26 (3):378-390.
    In this essay, I show how the virtues, for Maximus the Confessor, contribute to the formation of a positive orientation toward (a deep and abiding desire for) the relevant epistemic goods (e.g., contemplation of God in and through nature, illumination of divine truths, wisdom, and experiential knowledge of God). The first section offers a brief overview of how three character-based virtue epistemologies envision the role of the intellectual virtues in the cognitive life. The second section draws attention to (...)
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  18.  12
    Contemplating the Monad Who Saves Us: Maximus the Confessor and John of Damascus on Divine Simplicity.Brian E. Daley - 2019 - Modern Theology 35 (3):467-480.
    Daley explores divine simplicity according to Maximus the Confessor and John of Damascus, grounding his account in their classical philosophical antecedents. He notes that often we think of the sixth and seventh centuries as devoted to questions about Jesus Christ, not about God per se. Admittedly, the aftermath of the Council of Chalcedon produced ongoing controversy in the East regarding the unity of the two natures of Christ, for example, whether Christ had one operation or two. Maximus, (...)
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  19.  19
    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’slater 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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  20.  19
    Maximus the Confessor's ‘Aeon’ as a Distinct Mode of Temporality.Sotiris Mitralexis - 2016 - Heythrop Journal 57 (6).
    In this paper, I shall focus on the semantic content of αἰὼν in Maximus the Confessor's works, particularly in the instances in which he employs it as a distinct form of temporality, i.e. not as simply meaning ‘eternity’. I focus on αἰὼν as a Maximian terminus technicus in spite of the diverse meanings that he himself ascribes to the word in certain cases. I will also engage with the status of time as humanity's slavery, as humanity's enemy in (...)
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  21.  14
    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. (...)
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  22.  10
    Maximus the Confessor's ‘Aeon’ as a Distinct Mode of Temporality.Sotiris Mitralexis - 2017 - Heythrop Journal 58 (5).
    In this paper, I shall focus on the semantic content of αἰὼν in Maximus the Confessor's works, particularly in the instances in which he employs it as a distinct form of temporality, i.e. not as simply meaning ‘eternity’. I focus on αἰὼν as a Maximian terminus technicus in spite of the diverse meanings that he himself ascribes to the word in certain cases. I will also engage with the status of time as humanity's slavery, as humanity's enemy in (...)
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  23.  11
    Maximus the Confessor’s “Intelligible Creation”: Solving Contradictions on Imperishability and Corruptibility.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’ relationshipto Neoplatonism, et al. However, Maximus provides us with contradictory passages concerning this subject, characterizing the (...)
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  24.  6
    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 (...)
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  25.  9
    Maximus the Confessor and the Problem of Participation.Clement Yung Wen - 2017 - Heythrop Journal 58 (1):3-16.
    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. (...)
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  26.  9
    Revolution in the Microcosm: Love and Virtue in the Cosmological Ethics of St Maximus the Confessor.Emma Brown Dewhurst - 2017 - Dissertation, Durham University
    I explore virtue and love in Maximus the Confessor’s theology with an aim to drawing an ethics from it relevant to the present day. I use a meta-ethical framework derived from contemporary virtue ethics and look at virtue as an instance of love within the context of Maximus’ cosmic theology. Virtue becomes a path that leads us towards love – who is God Himself. Virtue is thus about movement towards theosis. I describe virtue as a relationship between (...)
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  27.  7
    O interpretare moderna a vointei umane a Fiului lui Dumnezeu întrupat la Sfîntul Maxim Marturisitorul si Parintii anteriori/ A Modern Interpretation of the Human Will of the Son of God Become Man in the Theology of Saint Maximus Confessor..Vasile Cristescu - 2008 - Journal for the Study of Religions and Ideologies 7 (19):226-245.
    The author analyses the theology of Saint Maximus the Confessor and its interpretation in modern theology. The great work of Hans Urs von Balthasar “The Cosmic Liturgy” began a new theological focus on the profoundness of Saint Maximus synthesis which was continued by several scholars: Policarp Sherwood, J. M. Gariguess, J. C. Larchet, Andrew Louth etc. The author analyses especially the work “Theologie de l’agonie du Christ” belonging to François-Marie Lethel (Paris, 1979). In a critical approach to (...)
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  28. Proclus’ Doctrine of Participation in Maximus the Confessor’s Centuries of Theology I.48–50.Jonathan Greig - 2017 - Studia Patristica 75:137-148.
    In the Centuries of Theology I.48–50, Maximus states that there are two kinds of works that belong to God: one which corresponds to beings having a temporal, finite beginning, and one which corresponds to perfections of beings which have no beginning and are therefore eternal. Maximus labels the latter as participated beings (ὄντα μεθεκτά) and the former as participating beings (ὄντα μετέχοντα), with God transcending both as their cause. The structure of God-as-cause, participated beings, and participating beings matches (...)
     
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  29. Maximus the Confessor.David Bradshaw - 2010 - In Lloyd P. Gerson (ed.), The Cambridge History of Philosophy in Late Antiquity. Cambridge University Press. pp. 2--813.
     
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  30.  8
    The Architecture of the Cosmos. St. Maximus the Confessor. New Perspectives_ _, Edited by Antoine Levy, Pauli Annala, Olli Hallamaa, Tuomo Lankila. [REVIEW]Karolina Kochańczyk-Bonińska - 2017 - International Journal of the Platonic Tradition 11 (2):240-242.
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  31. Chapter Fourteen The Light That Charity Knows: Tsong-Ka-Pa and Maximus the Confessor On Love HS Horton-Parker.H. S. Horton-Parker - 2007 - In Thomas Jay Oord (ed.), The Many Facets of Love: Philosophical Explorations. Cambridge Scholars Press. pp. 122.
     
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  32.  19
    The Reception of Dionysius Up to Maximus the Confessor.Andrew Louth - 2008 - Modern Theology 24 (4):573-583.
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  33.  11
    Maximus the Confessor as a European Philosopher. Edited by Sotiris Mitralexis, Georgios Steiris, Marcin Podbielski, and Sebastian Lalla.Dimitrios A. Vasilakis - 2019 - American Catholic Philosophical Quarterly 93 (3):579-583.
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  34.  58
    Allen, Pauline, and Bronwen Neil, Trans. And Eds. Maximus the Confessor and His Companions: Documents From Exile. Oxford Early Christian Texts. Oxford: Ox-Ford University Press, 2002. Xvi+ 210 Pp. 2 Maps. Cloth, $70. Bakewell, Geoffrey W., and James P. Sickinger, Eds. Gestures: Essays in Ancient History, Literature, and Philosophy Presented to Alan L. Boegehold on the Occa. [REVIEW]Roger S. Bagnall & Peter Darow - 2004 - American Journal of Philology 125:157-162.
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  35.  91
    Karl Rahner and Maximus the Confessor: Consonant Themes and Ecumenical Dialogue.Brock Bingaman - 2014 - Heythrop Journal 55 (3):353-363.
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  36.  13
    Making Sense of Maximus the Confessor’s Understanding of Temporality.Sotiris Mitralexis - 2018 - Ancient Philosophy 38 (2):435-449.
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  37. The ‘Divisions of Nature’ in Maximus’ Ambiguum 41?Emma Brown Dewhurst - 2017 - In Markus Vinzent (ed.), Studia Patristica Vol LXXV. Leuven, Belgium: pp. 149-154.
    In this article I deal with a problem concerning the ‘divisions of nature’ in Maximus the Confessor’s Ambiguum 41. These ‘divisions’ are five categories that describe how creatures differ from one another and God in natural, physical ways. Later, Maximus discusses the way that the human person may follow Christ to mediate between these divisions. This becomes problematic however as the ascetic practice associated with this mediating power occurs within a sphere we usually define as ‘ethical’. In (...)
     
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  38. Edward Moore's Origen of Alexandria and St. Maximus the Confessor: An Analysis and Critical Evaluation of Their Eschatological Doctrines. [REVIEW]Katelis Viglas - 2007 - Philotheos. International Journal for Philosophy and Theology 7:496-497.
  39.  45
    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.
  40. 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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  41.  9
    The Methodology of Theological Thinking in the Works of St. Maximus the Confessor.Yuriy Chornomorets - 2013 - Sententiae 28 (1):42-50.
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  42.  10
    Philosophy and Theology in Proclus and Maximus the Confessor.John Dillon - 2011 - Quaestiones Disputatae 2 (1-2):37-55.
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  43.  14
    Raoul Glaber's 'De Diuina Quaternitate': An Unnoticed Reading of Eriugena's Translation of the Ambigua of Maximus the Confessor.Paul Edward Dutton - 1980 - Mediaeval Studies 42 (1):431-453.
  44.  15
    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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  45.  13
    Jesus of Nazareth and Cosmic Redemption: The Relevance of St. Maximus the Confessor.David S. Yeago - 1996 - Modern Theology 12 (2):163-192.
  46.  10
    The Christocentric Cosmology of St Maximus the Confessor by Torstein Theodor Tollefsen.Aidan Nichols - 2009 - New Blackfriars 90 (1028):502-504.
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  47.  13
    Perichoresis In Gregory Nazianzen and Maximus the Confessor.Brian T. Scalise - 2012 - Eleutheria: A Graduate Student Journal 2 (1):5.
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  48.  13
    The Body in St Maximus the Confessor: Holy Flesh, Wholly Deified. By Adam G. Cooper.David V. Meconi - 2007 - Heythrop Journal 48 (2):288–289.
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  49. The Pair Movement-Rest in Plotinus and Maximus the Confessor.Katelis Viglas - 2005 - Theandros. An Online Journal of Orthodox Christian Theology and Philosophy 3 (2):6.
  50. The Christian Neoplatonism of St. Maximus the Confessor.Edward Moore - 2004 - Quodlibet 6.
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