The (Pseudo?-)Maximus Life of the Virgin and the Byzantine Marian Tradition
In this article I respond to an article by Phil Booth on the Life of the Virgin attributed to Maximus the Confessor recently published in this journal ( JTS , ns 66 [2015], pp. 149-203). I take no issue with Booth’s arguments against Maximus’ authorship, as I have long maintained that this is a ques...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Oxford University Press
[2016]
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| In: |
The journal of theological studies
Year: 2016, Volume: 67, Issue: 1, Pages: 115-142 |
| Standardized Subjects / Keyword chains: | B
Vita beatae virginis
/ Authorship
/ Dating
/ Translation
/ Georgian language
|
| IxTheo Classification: | KAC Church history 500-1500; Middle Ages KBK Europe (East) NBJ Mariology |
| Online Access: |
Volltext (Verlag) Volltext (doi) |
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| 520 | |a In this article I respond to an article by Phil Booth on the Life of the Virgin attributed to Maximus the Confessor recently published in this journal ( JTS , ns 66 [2015], pp. 149-203). I take no issue with Booth’s arguments against Maximus’ authorship, as I have long maintained that this is a question that should largely be decided by experts on Maximus. Nevertheless, much of the article raises speculative critiques of my earlier publications on this text that require response and correction. Booth’s proposal that this Life of the Virgin was composed only in the tenth or eleventh century is extremely unlikely. As I clarify in this article, the scholarly consensus dating this text to the seventh century is much more probable, even if the eighth century cannot be entirely excluded. Moreover, the Life ’s witness to affective, emotional Marian piety demands further exploration in the context of late antiquity, rather than acquiescence to an older hypothesis that this was largely the invention of George of Nicomedia and his age. Finally, reconsideration of the Life ’s manuscript tradition casts significant doubt on the attribution of its Georgian translation to Euthymius the Athonite. Instead, the translation from Greek into Georgian most likely took place at the monastery of Mar Saba, sometime before the tenth century. | ||
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