The homilies of Leo the Great (440-461), ninety-seven in all, are organised around major liturgic... more The homilies of Leo the Great (440-461), ninety-seven in all, are organised around major liturgical feasts, many of them fasts that were accompanied by a call to almsgiving to the poor. More than a quarter of his homilies º some twentysix º make mention of the poor. ...
The homilies of Leo the Great (440-461), ninety-seven in all, are organised around major liturgic... more The homilies of Leo the Great (440-461), ninety-seven in all, are organised around major liturgical feasts, many of them fasts that were accompanied by a call to almsgiving to the poor. More than a quarter of his homilies º some twentysix º make mention of the poor. ...
The Oxford Handbook of Maximus the Confessor, 2015
By revisiting Amb.Io. 41, Q.Thal. 48, and parallel passages of Maximus’ works, I endeavour to com... more By revisiting Amb.Io. 41, Q.Thal. 48, and parallel passages of Maximus’ works, I endeavour to comprehend the prologue of Amb.Io. 41. This puzzling passage, the object of several analyses in modern times, depicts five divisions and unions of reality—a representation which, according to Maximus, draws on the mystical tradition of the saints. I propose that, even when outlining his cosmological theory, as throughout all his writings the Confessor was primarily interested in mapping the content of holy or ascetic life. Furthermore, I propose that his worldview was conditioned by the experience of holiness, to which he himself was no stranger. These propositions are founded upon the prologue in question, finding numerous endorsements within the two classical loci mentioned above. Together with arguing for my two propositions, in this chapter I will address aspects so far ignored within the Maximian theory of everything. [ This version respects the page numbers of the publication yet does not include the last editorial 'intrusions' of the Oxford team :-) ]
The homilies of Leo the Great (440-461), ninety-seven in all, are organised around major liturgic... more The homilies of Leo the Great (440-461), ninety-seven in all, are organised around major liturgical feasts, many of them fasts that were accompanied by a call to almsgiving to the poor. More than a quarter of his homilies º some twentysix º make mention of the poor. ...
The homilies of Leo the Great (440-461), ninety-seven in all, are organised around major liturgic... more The homilies of Leo the Great (440-461), ninety-seven in all, are organised around major liturgical feasts, many of them fasts that were accompanied by a call to almsgiving to the poor. More than a quarter of his homilies º some twentysix º make mention of the poor. ...
The Oxford Handbook of Maximus the Confessor, 2015
By revisiting Amb.Io. 41, Q.Thal. 48, and parallel passages of Maximus’ works, I endeavour to com... more By revisiting Amb.Io. 41, Q.Thal. 48, and parallel passages of Maximus’ works, I endeavour to comprehend the prologue of Amb.Io. 41. This puzzling passage, the object of several analyses in modern times, depicts five divisions and unions of reality—a representation which, according to Maximus, draws on the mystical tradition of the saints. I propose that, even when outlining his cosmological theory, as throughout all his writings the Confessor was primarily interested in mapping the content of holy or ascetic life. Furthermore, I propose that his worldview was conditioned by the experience of holiness, to which he himself was no stranger. These propositions are founded upon the prologue in question, finding numerous endorsements within the two classical loci mentioned above. Together with arguing for my two propositions, in this chapter I will address aspects so far ignored within the Maximian theory of everything. [ This version respects the page numbers of the publication yet does not include the last editorial 'intrusions' of the Oxford team :-) ]
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