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world, not only from John but from Symeon Metaphrastes and
Theodore Synccllos.
The contents of this work are full of interest. Maximus draws on the
apocrophon, the Protevaiigeliiiiii of James, as towards the end of his
work he uses the Transitus stories. The theologian who resisted the
Monophysites and Monothelites - to the point of physical torture in this
case - comes through in theological reflections of the Incarnation.
Did Maximus teach the Immaculate Conception? His translator from
Georgian uses the French word &dquo;immacul6e&dquo; frequently and one must
assume that this is done with due advertence to the impact. The eastern
mentality was in the matter different from the west so heavily moulded
by St Augustine. Of Mary’s surpassing holiness Maximus leaves no man-
ner of doubt. He turns aside to delay on the Baptism at the Jordan -
possibly because he was attracted by the Holy Spirit, and on the marriage
at Cana. But when he comes to the Passion of Christ, he rises to the
heights and his passage on the fortitude of Mary will surely be often
quoted.
Maximus follows a tradition which may go back to St John
Chrysostom, that Mary saw the risen Jesus; it had been put at its
strongest in the previous century by Romanos the Singer; &dquo;Be reassured,
Mother; you will be the first to see my risen body.&dquo; Mary’s support in
prayer and compassion for the Apostles is described in detail - here as
elsewhere Maximus speaks very explicitly of the &dquo;Heart&dquo; of the Mother;
she is for all the Mother of mercy, an early though not the earliest use
of this title.
The story of the Assumption would demand separate treatment, as
would the tale of how Our Lady’s garment was brought from the Holy
Land to Constantinople, &dquo;city of the Theotokos&dquo;. Here it would be
enshrined in a church especially built and here honoured for generations:
a palladium often brought out to save the city. The whole work ends with
the &dquo;seventy attributes of the Theotokos&dquo; the litany of praise in the high
Byzantine manner. This, the emphasis on universal mediation, explicit
and detailed, tne sparkling shower of miracles which accompanied the
death, and the translator’s touching prayer, would be illumination to
those who think that belief in Our Lady’s intercession is a latter-day
invention. There is nothing in the west at this time, just nothing, to
match this sublime, enthusiastic composition. We still hear talk about
ecumenism relevant only to what happened eight centuries later.
F. Scott, in the Marian tradition of his order, makes his contribution
to the ongoing ecumenical debate. As Bishop Cathal Daly says in the
preface, Catholics arc often accused of getting their Marian theology
outside the Scriptures. The author of A Virgin Called Woman tackles
burning problems, courageously and with the required fire-fighting
equipment: sound exegetical method and a sense of proportion.
The passages chosen are: Galatians 4:4, which, for the author’s com-
236