Jordan follows Maximus argument of deification to conclude that personhood, whether divine or human is not reducible or achievable apart from the reality of the person of Christ (in contradistinction from the work of David Bentley Hart's syllogistic understanding).

(Sign up for the upcoming class, "Lonergan & the Problem of Theological Method": "Bernard Lonergan, SJ (1904 - 1984) came to see the development of a modern scholarly method for theology as one of the most pressing challenges of 20th-century Christian thought. This course follows how Lonergan's view of theological method as a task and a problem developed on the way to his 1972 book, Method in Theology, and its major breakthrough: functional specialization." The course will run from the weeks of February 16th to April 11th.  Register here https://pbi.forgingploughshares.org/offerings)

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Human conceptuality and understanding is limited by binaries, differences and irresolvable dualisms, but Paul describes the synthesizing work of Christ as a knowledge exceeding human conceptuality. 

(Sign up for the upcoming class, "Lonergan & the Problem of Theological Method": "Bernard Lonergan, SJ (1904 - 1984) came to see the development of a modern scholarly method for theology as one of the most pressing challenges of 20th-century Christian thought. This course follows how Lonergan's view of theological method as a task and a problem developed on the way to his 1972 book, Method in Theology, and its major breakthrough: functional specialization." The course will run from the weeks of February 16th to April 11th.  Register here https://pbi.forgingploughshares.org/offerings)

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Jordan Wood lays out Maximus explanation of the Lord's Prayer, which not only explains how prayer can both seek action from God and change the one praying, but accords with the logic of creation as incarnation.

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Jordan Wood addresses the determinate good and love of Christ, in contrast to abstractions, and addresses the Neo-Platonism of Hart and Milbank, and the true orthodoxy of Hegel, as opposed to the received neo-Kantianism of Lonergan.

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Jordan Wood, in part two of a three part series on Maximus' Mystagogia, describes the paradoxical relationship between church and world, soul and body, idealism and realism, the apophatic and cataphatic, and creation and incarnation, demonstrating that these independent realms are integrated and interdependent. 

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In Romans 13:1, it was under the darkest of circumstances that Paul outlined the responsibility of Christians to the state. In light of the fact that Jesus has been slain and Paul himself will shortly be murdered, Christians can defeat the powers through the same revolutionary subordination, defeating death (the power of this world's kingdoms) and establishing a resurrection Kingdom through the particular form of Christian civil disobedience.

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Jordan Wood introduces the alternative logic of the incarnation in which the symbol is the symbolized, and usual modes of ordering cause and effect and time and eternity, the apophatic and cataphatic, or the Platonic and Aristotelian are surpassed. 

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The two on the Road to Emmaus, illustrate that the embodied, the fleshly, the historical, the scriptural is inadequate in recognizing Christ. To be stuck with the literal, which describes this theological/political moment in the United States, can be likened (according to Maximus and Origen) to being consumed by fleshly desire, while desire directed to God in Christ is infinitely stretched out.

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Jordan Wood answers a series of questions concerning how Christ is to be conceived in regard to hierarchy, lower and higher, cause and effect, and Jordan depicts his embrace and occupation of the inside and outside of hierarchical order. He also discusses contemporary issues of biblical interpretation concerning the body and sexuality and how conscience and progress are to be applied to Bible reading.

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Christ precedes and makes possible the fact of Scripture, both in its writing and formation, but also in the continuing reading and exegesis of Scripture. This fact is the unifying center of the faith, in answer to the multiplicities of Christian faiths now exposed in this politic moment, pointing to a deep theological crisis.

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