ANTHROPOLOGY

CHRIST0L0GYAND
INTH8SPIRITUA11TY0PMAXIMUS
THEC0NFESS0R
With

to

reference

special

the

Orationis

Expositio

by

James Nicholas

A thesis
Doctor
Divinity

submitted
of

Philosophy
in

the

for

Madden,

the
in

the

University

Durham

degree

O. C. D.

of

Faculty
of

of

Durham

all^,

1982

The copyright of this thesis rests with the author.

No quotation from it should be published without
his prior written consent and information derived
from it should be
acknowledged.

Dominicas

CONTENTS
page
PREFACE

iv

CHAPTER I

MAXIM

CHAPTER II

MAXIMUS THE THEOLOGIAN: HIS METHOD

AND HIS WORKS

THE CONFESSOR - HIS

The Methodology
the Confessor

(i)
(ii)
(iii)

CHAPTER IV

Maximus

of

Maximus

(i)

Exegetical

(ii)

Liturgy

(iii)

Commentaries

the

40
46

Scripture
Fathers and Councils
logos

The Works

CHAPTER III

of

LIFE

50
56
64

Confessor

74

Writings

75
79

(iv)

on the
Dogmatic-Polemical

(v)

Ascetic-Spiritual

83

Fathers

86
91

LANGUAGE, MEANING AND STRUCTURE IN

THE EXPOSITIO ORATIONIS DOMINICAE

116

(i)

language

117

(ii)

Structure

128

EXPOSITIO ORATIONIS DOMINICAE

139

The Prologue

140

Introduction
Introduction
Divine
plan

The Divine

a.
b.

The Plan

Counsel
of

the

The Mediator,
The Five
Mediation

Effected

the

Spirit

The Seven Mysteries

of

reflected
'Our Father'

aim
Divisions

of

the

Counsel

154

the
in

the
177

Divine

Counsel

178
188

in

the

Church

by
204
222

(i)

Theology

(ii)

and Sonship by grace

The Ultimate
Source of Christology and Anthropology
the
Equality
honour
of
with

223
257

Angels

264

(iii)

Participation

(iv)

Restoration

(v)

Purification
sin'

in

Divine

of Nature
from

and abolition

the
of

tyranny

of the Evil
Conclusion

CHAPTER V

CHAPTER VI

Life

291

to itself

318

'law

of

the

One

350
382

THE CHRISTOLOGICAL DIMENSION

385

(i)

The Hypostatic

Union

385

(ii)

The Body-Soul

Analogy

410

(iii)

Composite

Hypostasis

(iv)

Operation

and Will

423

in

Christ

432

THE ANTHROPOLOGICAL DIMENSION

(i)
Virtue

Formal

Concepts

in
Orationis

Expositio

447
448

the

448

Dominicae,

Praxis

460

The Three
(ii)

Laws

473

Prayer

486

Formal
the

elements
of prayer
Expositio
Orationis

from

486

Dominicae

The Contemplative
Aisthesis

Life

498

Noera

508

EPILOGUE

516

FOOTNOTES

APPENDICES

Chapter

522

Chapter

II

534

Chapter

III

555

Chapter

IV

559

Chapter

604

Chapter

VI

620

Chronological

II

Expositio

Orationis

A Literal

Translation

630

Table
Dominicae

632

APPENDICES

III

The Ex ositio
Dom n cae of St.

the Cofessor
presentation

IV
BIBLIOGRAPHY

Genesis,

-a

Kinesis,

Orationis
Maximus

651

schematic
Stasis.

665
673

iv
PRE: _

the

The purpose
of
ideas
principal

the

thought

this

of St.
from the

point
of
as theology
Orationis
Dominicae

Expositio
it

is

to

throw

into

relief

in
about Christology
and Anthropology
Maximus the Confessor.
This has been

undertaken
may be described
because

thesis

view of
lived.
as the

spirituality,
I have chosen

which
the

basis

study

is

of this
Maximus'

one of the most synthetic

of
that
writings
and I believe
implian examination
of its
is a way into
his theology
cations
When I
as a whole.
this
there
translation
work,
undertook
was no English
of
the Expositio
Orationis
Dominicae,
I translated
so that
it

in

the

understanding
of the thought
of
the intention
text
of having
a Maximian
to hold my own reflections
in English
together.
Since
then an English
translation
has appeared.
I have
to persist
decided
in my intention
of including
a
translation
Orationis
Dominicae
of the Expositio
as an

as an exercise
Maximus and with

to

alternative
many of
version.
Dominicas

the

published
one and because
stem from the nuances in my
Orationis
of the Expositio
in
appeared,
one by G. Walther

already

my observations
Two studies
have

already
by I. H.
Dalmais
1914, the other
of the spirit
of the
so redolent
has little
value
as a theological

in

1953.

Enlightenment
statement;
interest.

is

The former
that
the

it
latter

I have
essay of permanent
by
independence
commenting
on the Expositlo
my
asserted
from a different
Dominicae
Orationis
with
of view,
point
to terminology
and structure
more attention
and in a
have
been
to
I
of
way.
able
avail
extended
myself
more
1953,
the
Maximus
to
devoted
of
study
since
scholarship
is

a splendid

not
the

that

least

of

Dalmais

significance
believe,
with

this
of
r
Collingwood,

most
have

in

critical
tried

to

comprehensive
of those with
passing

himself,
important
that

to
my effort
Since I
work.

in
the

intellect

has

grasp
to

truth,

the

be

of
appropriation
positive
the thought
of Maximus in a
enter
from negative
criticism
way and refrained
the
from
occasional
disagree,
I
apart
whom

comment where

interpretation

requires

it.

V.

life
is

Chapter

of

Maximus

as well
Again

provides
contents.
was the

Christian

fruit

his

way of

as a science

his

linguistic

its

and

2 is

Chapter

an

theology

way
of the
and because of the subjects
In Chapter
3, I examine the

attention.
Orationis
Dominicae

Expositio

his

and
his works and their
that his theology

both

life,

'who

of
character
his
so that

identity

a short
account
of
it becomes obvious

of
it

he understood
that
engaged
of

for
evidence
the question:

lived.
was indeed theology
of the way in which he did

spirituality
investigation

thing

his

reflects

the

the

presented

as a way of answering
the personal
that
We find

Maximus'?

thought

I have

1,

In

in

order

structural

of

because

to

grasp

someThis

qualities.
Maximus in

observing
profile,
Chapter
2 because of the
speak, and complements
he
in
his spiritual
reveals
way
which
unconscious
doing
4
to
the
task
theology.
is
Chapter
of
approach
an opportunity

affords
so to

the

part
principal
areas of theological
honour

with

the

thesis.

and

angels;
to

the

It

examines
emerge in the

that

interest

theology

Expositio:

the

of

by grace;
in
participation
sonship

five

equality
divine
life;

the

from

itself;

of

nature
purification
the
Evil
the
the
tyranny
of
of
abolition
and
to the Expositio
The Prologue
One.
and Introductions
the
of
main commentary
prefacing
an opportunity
provide
the
into
insights
of
Maximian
and
place
agape
with
6
treat
divine
5
Chapters
the
of
in
and
plan.
mediation
dimensions
the Christological
and Anthropological
restoration
law of sin

of

The Expositio

on the

is

basis

constructed
respectively.
theosis,
kenosis
the
which on scrutiny
and
of
notions
of
theology
to
life.
Therefore
be
to
and
parallel
are seen
that
in
lived
theology
be
a
way
such
will
spirituality
in
through
theosis
in
issue
agape exercised
kenosis
will
and prayer.

virtue

I should
been

published
An Example of
in
Confessor'
Maximus

say that
as 'The
the

this

part
Commentary

Structural

HEINZER,

Confessor

of

F.

(Paradosis

thesis

on the
Methodology

& SCHONBORN, C.
27,

Editions

has

already
Noster:
Pater
the
Maximus
of
(eds.

),

Universitaires,

vi.
the translaAll
pp. 147-155.
from a
tions
in the text
of the thesis
are mine, apart
I
Sherwood,
few taken from the work of Polycarp
which
to
in the notes by the addition
distinguish
of '(S)'
the

citations.

relevant
It

1982),

Suisse,

Fribourg,

is

duty

now my pleasant

to

express

my gratitude

for me to undertake
who made it possible
and
the
thank
to
Faculty
Firstly,
I
this
finish
wish
work.
Durham
having
the
University
for
in
Divinity
of
of

to

those

I am especially
student.
me as a post-graduate
The Very Reverend
to my Supervisor,
Father
indebted
George D. Dragas,
provided
me with
not only for having
but
by his office,
direction
the conventional
required

accepted

his
in
I
to
confidence
was able
place
above all
knowledge
judgment
and in his inspiring
as a theologian
thank
Peter
I
like
to
Mr.
Tradition.
the
would
also
of
Macardle,

for

the

Dr.

Jan Rhodes,

of the
New College,

Tibbals
of

University
Durham,

for

Dr.

Peter

Rhodes,

of

Durham

and Dr.
put their

having

Dr.

Fred

Noreen

Hunt

skills

at

my disposal.
the favour
done me by
acknowledge
in admitting
me
the President
of Ushaw College
and Staff
like
I
Common
Room.
their
Senior
would
as a member of
to thank them for their
and the
unfailing
courtesy
I
their
I
drew
from
must
goodwill.
encouragement
for
him
thank
John
Saward
Mr.
in particular
and
mention
innumerable
from
I
derived
the pleasure
which
and profit
too my
I wish to record
discussions.
theological
the
Secretary
Muthall,
to
Teresa
Miss
at
indebtedness
I

Next,

College,

for

gladly

her

generosity

and

patience

in

typing

the

script.
I wish to thank my Brethren
of the
to
the
leisure
Order,
gave
me
Carmelite
who ungrudgingly
have
they
time
during
might
when
this
a
work
complete
lot
I
a
from
owe
me.
services
other
expected
reasonably
Buckley
and
Michael
Father
Lantry,
Jerome
to Father
Finally,

vii
Father
Last

Finnian
but

Monahan,

Provincials,

in

that

respect.

least,

I would like
to express
my
thankfulness
to Father
Norbert
Cummins, who gave me
the first
intimation
of what a love of wisdom might be
and who has kept me reminded
three
of it for thirty
not

years.

Nicholas
Feast

of

St.

Thomas the

Apostle,

Madden, O. C. D.
1982.

CHAPTER

11

MAXIMUS THE CONFESSOR -

When Maximus the

during

his

trial

five

with

the

certainty

a letter
Africa

years

date

of his

birth

have to be content
hypothesis

with

the

ac Certamen4

regard

for

source

Council

the

Acta

of

of his

have

to

chronology

origin,

probably

from

information

and

contemporary

been

historical

from

apart
disciple

in

a biography

the

than

pious

the
of

Studite.
the

work

that

conclusively
from

the

of

knowing

gleaned

from

Until

Maximus

is

Vita

from

now seen

what
to

* See Appendix
Life
of St.

Sherwood"

on the

the
would

been
life

to

have

nothing
of

demands

table

apart
acts

was thought

have

seem

much later

of

conciliar

chronology

I for a chronological
Maxim A-o

of

and that,

Acta,

based on a stylized
rhetoric
10
This critical
analysis
of

is

Sixth

together

motionis5

century,

correspondence,

was

of the

680-681,

in
Relatio

the

that

617.3

the time

the

tenth

we

hagiographer,

a eulogistic

comprised

fact

From

and residence

shown

fix

in Africa

sojourn

trial

to

us to

579 or 580.

of 654, a letter
letters
of Maximus,
7
the dispute
Anastasius,
in 6568 and
of Bizya
9
Hypomnesticon
Spoudaeus.
Lackner
of Theodore
the

that

he had arrived
in
2
Between
at C4rthage.

Constantinople

at

that

he said
enables

in

to have been composed about

Ecumenical
with

main

This

birth

monk became his

the

thought

of his

and that

in

recently
Vita

age.

and probability,

the

Anastasius

of

'

interrogated

654,

in

had settled

and apparently

the date

was being

632 we know that

in

written

Confessor

Constantinople

at

he was seventy

HIS LIFE. *

of
of

more

Theodore
a Revision
Maximus'
the

2
life

and writings

Vita

and used

its

true

especially
in

arrival
'The

the

title
12

Confessor',

time

from

new light

earlier

period

found

in

matter

test

comparison

of

be contemporary

fact
with

the

its

accept

author

was an eyewitness,

accept

the

substance

making

room

while

be mythical

taken

into

circumspection.

of

for

an unlikely
in

account
15

Whereas

the

Maximus

was born

tinople

and having

entered

the

into

imperial

or

it

it

Vita

service

and inclines
14

the

of

it

and quickly

the

If

life

early

Life

is

to
seem

at

be

that
Constanthat

study,
rose

to

with

us believe
family

entirely

have

will
albeit

of

to

to what

Syriac

to

claim

be possible

would

a course

the

minor

its

describes

an aristocratic

completed

century'3

from

apart

have

be

to

surviving

biography,

would

been

monothelite

eighth

attitude
the

genuine,

has

is

as its

eventuality,
Maximian

Greek

of

Resh'aina,

account

Until

is

on that

credentials.

the

was cut

this

it

strengthens

a sceptical

accretions.

discredited,

of

of

Maximus

Vita

Life

sources

then

Palestine,

of

if

Greek

as well

author's

of

especially
the

events

1973

tongue

Life

which

seventh

other

in

a new source,

Syriac

the

tone

with

and his

life,

George

of

Maximus

Syriac

inconsistencies,

and explicable

scholarsto

publication

which

to

of

his

author,

This

a manuscript

and its

up to

possibly

concerning

ascribed

life,

wicked

on Maximus'

be unreliable.

provenance,

is

'An Early

we have

on the

This

creator

an unsympathetic

throws

shown to

his

was based

framework.

Brock's
the

of

it

earlier

concerning

the

under

for

With

against

that

extent

Maximus'

Africa.

narrative

the

sequence
of

who blasphemed
out

to

to

the

he

3
first

of

position
eventually

became a monk in

the

Life,

Syriac

bastard
born

on the

in

and reared

the

monastery

the

name Maximus

Pantoleon
entirely

abbot.
with

certain
as we have

that,

his

of

versions

place
17

in

than

the

one by an admirer,

That

Maximus

given

at

ople,

where

same holds

their

him

patristic

at

the

command of

philosophical

the

cast

of

works

good

for

a study

and the

sources,

of

would
that

while

in

that

learning

of

of

teaching

schools

in

Constantin-

his

Vita
his

intellectual
18

was trustworthy
did

mind

not

with

himself;

philosopher

Proclus

Iamblicus,

and

of

the
19

philosophical
His

been

sufficient

was partly

drawn

common with

or

Plato
Aristotle

with

Constantinople.
have

as

sort

diet

staple

of

a language

the

his

as well

familiarity

of

thinking,
critic.

acquaintance
his

fruit-

more

saying;

received

that

the

literature

the

These

wishful

kind

is

life

580.

knowledge

Maximus

a first-hand

schools

579 or

of

patriarchal

of

his

of

nothing

the

by

we can be

which

goes without

is

Lavra,

he was given

by an hostile

required

did

Palaia

period
in

wide

assumption

nor

commentators

students
of

or

Ne-Platonists;

demand a reading

this

the

educated

of

16

slave-girl,

where

and

styles

it

have

require

necessarily

to

'neo-platonic'

The so-called

the

But

the

thing

other

was thought

on the

formation,

Moschion

a remarkably

it

Tekoa

educated

imperial

the

near

may provide

the

necessarily

not

into

contrasting

and brilliance.

would

the

life

was well

display

writings
depth

a study

taken

he was born

early

him

have

would

and

Chrysopolis,

of

and a Persian

The only

regard

seen,

ful

of

Heraclius

monastery

father

Chariton

in

Emperor

hand,

other

Palestine,

St.

of

the

the

a Samaritan

son of

the

to

secretary

the

knowledge
to

from

give
Greek

Fathers

his

4
was not

usage
His

limited

to

with

the

familiarity

Byzantium
the

philosophical

21

Leontius.

It

monastery

to

sufficient

basis

have

biographers
monastery
the

have
for

George

Palaia

Lavra

monastic

life

his

of

worked

of

he speaks

of

I devoted

which
others'.

fellow

for

John

24

This
monks

a labour
evokes
and

of

a
be

Cyzicus

of

some time

ten,

of

Origenism

was rampant
might
settings
or

nothing

spirituality

in

any

life-time

of

of

works
the

of

when
of
in

time

Gregory

tenets

of

I was with
Maximus

the

of
is

when he
NanzianOrigenism;
to
and

difficulty

you

it

Maximus,

the

Cyzicus

caused

theologians

assigns

we know little
and

a picture

the

he

where

possible

love

in

Life

three

of

of

Constantinople;

these

by the

of

in

monastery

Maximus

examination

'passages

of

would

East,

theology

that

teaching

Middle

of

the

their

the

Syriac

Since

Although

raised

on problems

zen as part

the

the

age

23

during

he recalls

that

of

study

the

he spent

the

any

as a monk.

monasteries,

true

in

tradition

the

these

his

it

by

John

with

22

there;

of

world

encountered

about

that

at

was fired

sources

suburb

correspondence

suggested

supernal

culture.

Asiatic

became a novice.

eventually
the

the

St.

of

his

of
but

was educated

he was a monk at

that

his

of

Maximus

the

the

grasp

and biblical

for

awareness

of

Denys,

to

order

patristic

says

'love

in

seem that

would

(Scutari),

Chrysopolis

to

in

account

The Vita

his

of

reflection,

he had made a close

that

and that

theological

interest

Aristotle

of

categories

him

that

nor

neoplatonism20

on the

imply
by his

evidenced

world',

of

his

for

account

dimensions

semantics.

and Leontius

Pseudo-Denys

instance,

necessarily

not

would

in

for

would,

philosophical

merely

living

bishop's

the
with
community

"5
at

be able
25
George.

desire
of

(Erdek).

Cyzicus

for

John

stay

monastery

Cyzicus.

of

St.

may have

become a bishop

He would

have

the

monastery

his

suggestion

the

Epistles

known

for

to
seem

would

that

the

the title

under

of

there

Maximus

with

Eudocia,

possibly

have

been

that

this

makes

evidence
into

the

for
it

historical

a coherent

may be,

bishop

of

site

543) during

the

with

of

continuation
arrival
found

there.
the

works

to

head

it

Cyzicus

Origenistic

that

sympathy

Here

too

Besides,

monastery

of nuns

Leontius.

and the
of

his

rela-

that

may

Jerusalem.
the

speculation,

can be hammered

leaves

the

George,

evidence

tenuous

Propontis.

though

Eusebius,

(500Leontius
Byzantium
of
30
a
which would indicate
and the

Chalcedonians
until

he would

which

a factor

'27

scarcely

St.

of

Cyzicus.

of

on the

crisis,

614,

a community

and

of

John

dispersed,
in

evidence
of

the

monks

Jerusalem

George

pattern

Origenist

of

of

and not

had protected

the

concern

interesting

monastery

pointing

Cyzicus

of

sympathy

the

at

of

that

so fragmentary

is

then

Iavra,

the

furnishes

for

and

He strengthens

of

St.

of

Jerusalem.

of

Palaia

was a twin

of

of

Olives26

of

one community

29 the

theory

was abbot

George of Jerusalem28

tionship

Although

than

identity

Jerusalem.

of Jerusalem

of St.

correspondence

the

capture

that

we know otherwise

Mount

re-organization

more

be true

would

in
out

Persian

imply

Of Cyzicus

patriarchate

monk of

by pointing

by the

possibly

the

George

the

the

monastery

an alternative

on the

in

the

St.

of

A John

the

to

invalidate

would

Abraham

he expresses

exile

suggests

which

at

letters

his

from

return

Garrigues

Cyzicus

of

Maximus'
the

to

to

St.

In one of his

the
almost

Chosroes,

time

of

Maximus'

certainly
the

likely

Persian

have
ruler,

6
having
in

his

begun

611,

provinces

we have

reason

that

think

Maximus
the

Pantoleon
not

beyond

fled

from

the

been well

Lavra

with

its

Abraham,
St.

in

George

Cyzicus

again

the

the

us that

'Sophronios

endowed

with

later,
opinions

conclusions
Syriac

of

for

subsequent

and,

Sophronius

on Maximus,
seed

Maximus

the

from

Maximus
the

had been

author,
the

it

would

St.

the

of

monastery
John

of

of

on the

can be trusted,

clean

as

early

someone
see

theological

the

to

the
of

publication

Sophronius'
the

prepare

lamentable

tells

as we shall

to

allusion

life

early

contrary

before

it

The author

the

swayed

to

in

32

Lavra.

implication

sown as

Palaia

of

Cyzicus

of

something

meant

that

that

(550-639)

writing

is

the

care

and,

this

Jerusalem

a monastery

abbot

understanding'33

34

may have
of

assumption

if

Palaia

Maximus

fall

in

Maximus

Perhaps

to

that

and that
31
it is

George.

Life

to

historians

Life.

Origenism,

praise

that

admiration

poisonous

the

used

Sophronius,
of

St.

Syriac

Lavra,

pastoral

knew Sophronius

a lofty

he suggests

to

the

of

Since

The complexity

monastery

Syriac

he was a monk at

while

the

614.

in

of

had fled

under

dedicated

Maximus

on the

Cyzicus,

of

Maximus

in

seems that

grip

a monk from

on the

John

about

to

his

asylum

to

if,

Jerusalem,

According

Antioch

Palaia

reputation.

and arrived

Propontis,

the

disposed

valid,

were

for

asking

intolerable

theory

Garrigues'

the

614 with

in

Origenistic

on the

took

evidence

probability

Lavra

Cyzicus

have

border

the

from

of

Palaia

would

609,

Jerusalem

of

was a protagonist

bounds

in

and arrived

fall

was a monk at

abbot

the

the

with
to

in

conquest

613 and strengthened

in

Damascus

eastern

Life

successful

way for

dependence
being

as the

that
period

a
of

the
before

the

departure

Palestine
time

603.

in

Maximus'

of

ity

Sophronius

of

of

such

It

and theologian
in

to

date

the

the

way is

the

possibil-

seasoned

monastery

an influential

from

exactly
but

impressed

neighbouring

such

FevvrcCm

of

on Sophronius,

man having

the

of

a spirit

impossible

influence

a young

Theodosius35

is

in

monk

St.

of

a fascinating

one.
Besides
the

with

the

Chrysopolis,
terms
the

of

is

36

to

known

pondence

took

Governors

like

before

his

chance

that

was the

it

the

in

the

court,

654.

disciple

author

Maximus'

of

to

from

least

for

it

and it

tinople

to

the

been

imponderable
of Anastasius

that

Cyzicus

is

reasons

of

because,

ex-civil

there

servant

is

Constan-

attention
apart

not

Anastasius

near

courtly

source.

if

resided,

that

this

of

the

of

sufficiently

cynosure

Chrysopolis

exact

Again

nearby.

off-

because
and

had

reputation

the

convergence

Maximus

corres-

Constaninople

course,

explicit

was at

the

on his

concluded

the

somewhere

know Maximus
have

Vita

he had

Imperial

or near

of

38

the wife

their

conventuality

unless

that

in

is,

a more

account

mentioned
at

the

of

to

access

been

John

had been

before

was based

There

came to

possibility

like

and George,

his

his

have

possibility

entirely

he was on

officials

personally

outside

not

court

and George

than

hard
just

that

evidence

Anastasius

he must

rather

evidence

was a monk at

Illustrious37

and that

Peter

trial

is

the

that

place

monastery

evidence

Maximus

with

Chamberlain

so that

court

that

bed-rock

the Emperor Constans'

grandmother',
39
This would seem to indicate
that

the

John

we are touching

independent

Peter

knowing

from

Vita

familiarity

of Heraclius.

in

there
easy

'secretary

But

the

Chamberlain,

apart

at

of

claim

that

possibility

from
residing

for
the

the

8
the

there,
in

growing

an age when theology

the

first

between

the

time

his

of

the

court

and the

trial

Constans

when he said

court

and dear

forbears

lived

have

must

is

in

more

59441

and would

development

the

of

to

links

enough

monastery
attested

to

his

40

which

this

in

probable

have

been

kind

of

of

a likely

than

the

for

that

relationship

Mother

of

Maurice

Emperor

place

he

family,

imperial

to

his

to
that

respect

dedicated

there,

with

close

indicate
the

to

the

At

association

would

accessible

forge

been

'had

Maximus

by a brother-in-law

built

had been

of

Cyzicus.

them$,

to

been

consideration

at

that

The monastery

Cyzicus.

have

somewhere

and Chrysopolis

God,

was a political

would

magnitude,

as a theologian,

Maximus

of

reputation

the

Constans

implies.

imperial

service

introduced

to

the

court

become his

disciple

in

to

have

before

In
the

Maximus

the

previously.
been

never

either

arrival

of

At

all

in

the

events,

Chrysopolis
Chamberlain,

becoming

patriarch

42

This

would

a monk there
If

Pyrrhus

must

become
had
he
when
in

to

climbed
for

him,

the

in

familiar

628 he is

known

he had not
that

settle

in

and yet

he had

had been

Maximus

we know that

that

have
even

that

indicate

we are

with,

monastery
whether

or

Constantinople.

monastery

he submitted

dispute

was

was a monk at
of

the

had

latter

whom Maximus

with

dispute,

of

the

after

Pyrrhus,

he had been

that

possible

famous

Pyrrhus.

then

possibility,
ladder

the

of

course

617.

been hegoumen

he had

fact,

is

by Anastasius

his

subsequently

Chrysopolis

it

himself,

the

been in

}Taximus had never

that

On the assumption

had

Maximus
before

left

the

latter

the

for

hierarchical
speed.

remarkable
Cyzicus
of

no longer

or

John

the

near

his

9
43

friend.
that

Devreese

Maximus

which

he was in

Africa

his

leaving
culminated
Sherwood

62546

eluding
also

Cyzicus.

Maximus

exile
that

he left

year

626.

Cyzicus.

from

if

of

than

a tentative

and

on meagre

the

626.45
for

to

and

went

into

to

say

Sherwood
have

been

tortuous

the

about

light

of

con-

he was

that

Maximus

years

the

and his

comes to

early

Cyzicus

reconcile

Cyzicus

must

his

which

in

suits

This

Pente-

of

invasion

that

evidence

a history

more

anything

of

it

while
48

further

Unless

John

at

suggested

Chrysopolis

thinks

Devreese

Chrysopolis47

from

doubtful

to

the

and so that

Chrysopolis

was at

to

occasion

way he hopes

this

letters

the

from

the

Persian

leave

Maximus

and in

Africa

Constantinople

of

siege

that

saying

at

was the

have

would

624 or

Vita's

the

in

in

that

argumentation

monastery

VIII

by Heraclius,
ordered
44
time.
It has been

that

at

some cogent

with

in

had been

definitively

proved

Epistola

Jews and Samaritans

of

632,

cost

have

his

in

was referring

baptism

forced

seem to

would

is

it

Maximus

be
can

account,

based

material.

conflicting

II
from

The data

in

632 is

his

life

that

he was in

group
would

time

this

Crete

bishops49

Severian

have

Africa.

It

merited

the

put
is

equally
where

in

at

worth

controversial

the

and

the

of

and his

monastery
tenuous,

equally
at

of

his

left

having

his

account

a secure

at

attempts

in

Crete

on his

noting,

in
attention

is

controversy
unlikely

not

from

journey
passing,
of

reconstructing

He says

hypothetical.

and it

Carthage

from

writings

he engaged

between

years

that
the

Asia

himself

he

that
Minor

he would

Cretan

with

to

have

bishops

10
because
the

his

of

debates

Origenistic

while

his

but

his

debate

he would

have

questions

of

defender

day

relationship

points

personally.

This
for

opportunity

was during
acquaintance.
of

a synod

the

declined
thesis

of

in

When eventually
Sophronius

of

entitled
Sophronius

of

this

that

corresa

such

known him

is

the

the

is

he made his

that

Life

speaks

seem to

have

to

have

said

between

the

his
in

it

that

possible

so that

Carthage

he had

if

Syriac

would

interval

Cyprus

his

of
that

time

54

time

visited

provide

it

see,

at

Bishop

Similarly,

attend,

being

been

hypofrom

flight

632,

flimsy

stands.
Maximus

and a group

a monastery
surname

the

and his
still

having

Maximus

to

this

basis

again

at

and besides

a visit

be,

it

Cyprus

invitation

monastery

though

in

at

assumption

personally,

As we shall
53
but
Cyprus,

632,

than

later

his

in

would

then

be a doughty

having

an encounter.

such

a stay
52

the

Maximus'

period

Arcadius

Bishop

known

to

to

the

of

time,

Christological

Was it

on the

and

soon
concerned

this

at

well

his

also

and anthropology,

positions.

Marinus5l

with

pondence

but

He would

great

sufficiently

of

industry

monks,

place
the

by biographers

forward

put

took

studied

merely

ad Thalassium,

he made the acquaintance

50
The possibility
of

Cydonia?
is

Crete

already
the

fellow

cosmology

Chalcedonian

of

that

too

in

his

Christology.

a Christian

with

if

in

not

claimed

Quaestiones

celebrated

primarily

had

and his

as a peritus

presumably
write

that

John

Bishop

with

as a theologian,

reputation

of

reached

he joined

monks who had

exile

'Eucratades'55
and also

Africa

that

derived
of

his

settled

from
friend

the
John

in

11
Maximus

'Eucratas'.

Moscus,

me and many foreign

56
Africans'.
Elsewhere
with

seems then

It

have

Maximus

Palestine
theological
been

have

even

and

on each

other

lation.

While

we are

that

insists

Maximus

of

occasion
biographers
influenced

participation

are

generally

time,

well

affairs

in

that

church
Maximus
to

the

his

attachment

particularly
The influence
incalculable

with

Africa

to

sinaitic

the
this

anti

the

the

which

informed,

as

of

St.

the

spirituality.

of

of

threats

to

to

created

be with
to

brief

With

regard

Sophronius

gave

about

exemplified

John

thought

was

sphere

especially

monachism

for

Maximus

a position
59
doctrine.
to

on the

in

on the
58
Cyprus,

so in
in

teaching

Life

manoeuvring

spirituality

importance
theology

in

specu-

of

think

as he was bound

well

trivial

synod

to

Climacus.
Maximus

60
would

development

future
61

have

this

men of

Syriac

to

in
on his

monoenergists

the

the

of

resolution

the

regard

and

we are

of

in

versed

of

in

to

deviations

tradition

allegiance,

the

politico-religious

on current

his

Byzantine

the

the

We

now seem to

for

by Sophronius

especially
that

that

inclined

considerably

orthodoxy

of

opposition

there.

Sophronius

influence
matter

the

of

some influence

hardly

his

Christology,

at

his

in

Sophronius

known

would

stiffened

57

evidence

The roles

certain

'my blessed

as

disciple

the

of

exercised

is

stature

the

of

was hegoumen

may have

The mutual

'stayed

Sophronius'.

abbot

basis

reflections.

reversed.

him

became his

Maximus

that

Sophronius
land

of

Sophronius

on the

Life,

the

lord

seen already,

Syriac

in

he speaks

that

and that

monastery

that

monks

teacher,

father,

master,

says

We know that

of

have

12

orthodoxy.

was at
62
We do not

know for

him on that

occasion.

accompanied
Sophronius

pleading

about the terms

63
but this is
monophysites,
witness

account.

thought

of

of

intensive

study

the

upshot

of which

life

the

superior66

and it

Sophroniuo

at

is

then

so,

to

to

resume

of the

evidence
in

stay
Brock

Africa

the

some time

have begun

'to

regions

if

633,

after

the

of Syria'.

Conon

period
as his

he succeeded
If

this

as a member of

he would

there.

life,

sow his

this

the

he had accompanied

Syriac

before

other

'Eucratadee'.

continued

However,
is

sequence

would

The only

that

the

of

have

further

death

of

two

returned

have

returned

the

attempt

Maximus'

Sophronius.

sojourns
to

in

among certain

Africa.

68

Syria-

633 and 641 where he is

teaching
69

by

bedevilled

postpones

which

of

possibility

Maximus

case

Palestine

in the

until

suggests

that

life

monastic
a probable

establish

the

In

his

65

to

in

Alexandria

was no 'crisis'

his

have

and even

construct-

there

concluded

has

Sherwood

with

been

must

a profound

fact

reference

Alexandria,

at

may be linked

monastery

Maximus

Sophronius67
to

has

the

there,

community

is

Maximus

of

had a period

64

and that

the

about

occurred

been

have

Maximus was in

that

of information

piece

to

in

crisis'

Origen

of

by Von Balthasar.

supposed

an eye-

have

to

the

with

as having

works

Origen

about

critical

of the kind

of

that

of

necessarily

self-questioning.

definitively
shown
ively

the

patriarch

'0rigenist

was said

theological

personal

not

was considered

of

Maximus

Maximus describes

when he was described

time,

if

of reconciliation

The putative

Maximus

he upheld

certain

the

Cyrus,

with

Alexandria,

this

633 where

in

Alexandria

Sophronius

said

individuals

to

13
the

To appreciate
is

keep

to

necessary

in

633.70

in

Byzantium

was invested

the

and east
in

imminent,

but
initiated

crusade

taken

in

succeeded

back

Cross
to

centuries

temporary

found

a ready

been
his

patriarch.
the
task

willing

first
Since

that

his

collaborator

theologian.
Heraclius

In

this
of

had not

fled

by

difficult

the
least

at

the
about
design

a
he

Constantinople.

610 Sergius

Heraclius,

It

Holy

had relied

emperor
in

for
who
q

bring

and diplomatic
71

the

mastery,
to

in

resisted

Patriarch

courage

the

of Heraclius

more

had

for

of

Constantin-

of

he had gained

appointment

touched

Persians

subjects

the

the

and containing

rendered

that

time

Heraclius

relics

efforts

of

nadir

of

the

subjects.

Sergius,

the

siege

and Egypt

his

seemed

of

The efforts

struggle

renew

intelligence,

was a considerable
constancy

his

capture
of

the

Now that

in

ally

the

was not

the

Syria

of

character

defeated

were

fall

to

and military

Monophysite

among his

faith

of

It

to

order

Persians

brought

his

in

old

combined,

by 630.

Armenia,

respite

unity

the

empire
of

decided

emperor

the

Jerusalem

Chalcedon.

of

verdict

626 with

He finally

disaffection
in

spite

back

his

the

the

after

and Slave,

With

and the

and in

and had

to

by Avars

it

610

in

emperor

the

and Persians

driving

consolidate

the

war

in

Slavs

battle

decisive

of Emperor

administrative

Cross

Holy

and Slavs.

Avars

predicament

of

by Heraclius

by Avars,

ople

consequences

Persians.

the

fortunes

by imperial

and its

north

collapse

on by the

the

of

relics

by the

due to

reforms

the

mind

on the

614 the

Jerusalem

of Union

When he became

Heraclius

south

Pact

bringing

had
to

skill;

was due to
from

on

his

Constantinople

he

14
in

to

was able

into

emperor

He also

of Jerusalem.

of his

at the disposal

treasury

patriarchal

of the

operations

the fall

war after

that

Christianity

the military

transform
holy

faith

was his

and it

put the

political

master.
his

In

Dispute

thumb-nail

sketch

of this
in

would

tent

with

orthodoxy.

over

Paul

the

Paul

with

'unique

to

of

entered

and the

kernel

of Christ.
Cyrus,

of having

discerned

that

Akephalos

was not

consistent

of

accomplice

the

imperial

outcome

cause

this

of

hoped the
chalcedonian
their

own contribution

we have seen,
contest

Monophysites

the

arrived

formula

Union

which
of

Monoenergiem.

in Alexandria
of union,

just

especially

73

further

interests

of

633 was the

and his

contrived

the

became

Leo,

to

the
of

spite

was installed

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76
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to

influence

641 at

in

Africa

and so enabled

emperor,

election.

treatises

antimonophy-

there.

going

reactions

his

of

himself

committing

foundered

'rebellion'

been an evil

his

first

Maximus'

of

a mutilated

for

in

until

letter

handled

before

on terms

probably

imputing

Maximus'

arrived

Diarrhytus'

'Hippo

for

his

of

so

George.

hypothesis

the

in

been

career

is

It

642,

in

were

political

107

638.

after

have

must

because

as having

Maximus

If

whose

refers

motive

portrayed

regard

Africa

and activity.

sometime

was recalled

Martina

of

until

he and Sophronius

George

with

attitude

then

both

displeasure

on the

for

seen

Syria-Palestine

there

of Carthage,

departure

Maximus'

to

returned

he remained

eparch

as we have

we can assume,

Maximus

633 and that

after

of

then

reliable,

of

development

gain

to

firstthat

Sergius

to

and was gratified

concerned
wills.

the

Rome to

Honorius

hands

and develop

clarify
stem

us show

with
11

the

moral

Sherwood

shows

24

the

is

recall

so concerned

overlooks

the

the point

to take

112

to

bound

merely

destroys

the
for

so that
of

of

Maximus

this

chorus

danger

epitomised

To his

opponents

'Nestorian'

in

improbable

opposition

of

function

Dispute

with

teaching
that

circumstances
the

Since
canonical
to

Peter

he should

in

found

such

could

not

the

member-

title

the

of

Africa

Illustrious,
Peter

Syriac
derived

is
like

to

mind

grandeur

the

of

of

appreciation
Word in

the

to

no mention

Syriac
of

been

Severus.

of

epithets

growing

Pyrrhus

this

sees

tendentious

clarity

in

Eutyches,

and a

the

the

includes:

that

nature'

the

have

of

be called.

to

the

surprised

Pyrrhus

presence

is

entirely

not

deposition
his

problems
title

We are

Christ,

of

of

that
of

'0rigenist'

its

of

logic,

doctrine

and those

Hypostasis

mind

human nature

composite

from

with

which

the

Apollinarius,
q
113
Maximus
.

was an

overlooks

the

of
114

natures.

Maximus's

not

'one

of Maximus

Maximus

of

Arius

to

Monothelitism

drunkards'

association

Christology

the

perversity

Maximus

It

the

assumed

the

in

that

false

every

and Severus'

theopaschism.

the

the

as we can gather

This
the

to

frenzied

is

by an inevitable

but

and

seeming

and that

another

Mani,
,

Timothy

Dioscorus,

Life.

of

this

too

Monophsitiam
that,

to

Valentinus

'Simon,

from

spawns

it

While

circumstances

for

be remembered

must

has to do with
Monophysitism

111

the

account

reality

'the

Severian

with

as accounting

Severian

and not

ship

into

one heresy

Maximus
is

it

that

Monothelitism.

current

letter

evoked this
anomaly,

one of the letters

that

some surprise

find
Life,

of

union

where

expression

in
and

more public.

had

been

was the

consulted

popular
source

among them

but
of

by what

Maximus

who

25

had already

Pope Theodore

deposed,

canonically
and denied

the

Maximus

that

title

opponent
Carthage,

whither

incursions

into

high

Gregory,

determined

Pyrrhus
became

governor
church

to

the

and his

keeping
to

his

with

patriarchal

Monothelitism

the

Typus

ink

with

mixed

Sicily

where

against
the
from

120

the

Syriac
there

charge
Life

of

says

(Africa)

as to

professing
explicitly

and came to

to

went
that

him

three
that
Sicily

the
from

by

in
document
the
this

in

possible
Christ

wills

in

'they

then

...

defected

Rome about

he had been

teaching,

in

influenced

sign

taken

of

a reception

probably

also

his

influence
Monothelitism

renounce

species

implies

to defend

he had

the

subsequent

When he again

so far

sacred

debate

His

anathematised

Maximus

letters

his

One of

going

the

with

chalice.

communion
time.

even

style,

and

Rome and Gregory

to

later,

time
Theodore

Constans,

of

terrifying

a short

George,

the

views.

status.

the

in

place

and he was given

Theodore

of

presence

Arab

to

in

face

the
took

to

Constans
was attributed
against
revolt
119
Pyrrhus
Maximus.
went to Rome to
in

and his
to

After

state.

Maximus

of

face

successor

be reconciled

to

reconciled

and

patriarch

before

The Dispute118

of

officials

from

Monothelitism

Africa.

to

and we

promotion

themselves

had fled

by now

is

He admitted

his

of

found

Pyrrhus

the

of

finally

himself

authorship117

being

to

The protagonist

Maximus

its

be

should

for

Pyrrhus

facilitated

had

Pyrrhus

Ecthesis.

to

Chrysopolis

at

Constantinople.

presence

the

or

the Roman 8ee115

account

116

holy'.

composed

this

that

hegoumen

being

'most

that

Rome to

he had contributed

it

take
can

to

sent

having

with

credited

insisted

'holiness'

him

in communion with

as he was not

'venerable'

to call

was inappropriate

it

that

replied

and

removed

And when

they

26
had made the

Maximus

who accompanied
Life

Syriac

as his

heterodox

teaching.

departed,

three

councils

Monothelite

the

heresy

which
to

leadership

refers

to

the

they

the

monks

author

dissemination

of

after
in

convened

and the

these

spite

sea,

by the

the

of

the

Maximus

had

deal

to

condemnations
are

the

of

of

Africa

gatherings

character

in

Maximus,

the

presumably

from

prophetic

of

seen

question122

a bishop,

being

from

'They'

were

issued

the

of

in
646,

In

the

islands

and are

agents

with

testimony

the
all
121

of

Rome itself'.

up to

went

rounds

of

theological

fact

far

that,

he was a mere monk.

III
Maximus
is

not

necessary

significance

cal
See,

the

but

remain

would
to

examine

of

the

of

his

life

view

taking

function

of

go there
Maximus

devoid

tude

to

had nothing
between

interest
relation

to

the

gain

the

Maximus

to

is
not

his

to

claim

worldly

his

that

Roman See.

that

we must

try

To him

'the

rest

the
It
to

decision

considerations.
in

of
to

church

a secular

completely

Orthodoxy
life

the

Church.

partisanship

the

of

there

explicable
of

the

that

ambition.

Roman

that

be entirely

by political
from

theologi-

going

obvious

of

It

some

understanding
life

Rome.

the

Rome and Constantinople,

and passion
to

context

so that

the

motivated

as he was of

primary
in

naive

was merely

confrontation

is

Roman See in

his

in

years

require

it

would

account

be irresponsibly

would

of

In fact,

into

the

this

Rome,

of

and confession

without

in

six

perspectives

may be intelligible.
of his

least

attitude

historical

appreciation

at

was the

Maximus
grasp
of

the

his

and
atti-

Romans'

it

27
was the
over

the

that

Pyrrhus

others;

Rome, that

is

the

has

everything
the
to

inhabited

whole

the

with

pontiff

is

for

matters

of

orthodoxy.

inhabited

him

the

her

son

of

on to

to

the

sense,
the

refer

which

from

God

the

holy

definitions,
and far

things

power

in

are
bind

to

teaching

of

them
the

'the

churches.

the

the

confines

all
in

of

the

Councils.

the

faith

and

the

Roman
in

of

fixedly,

most

and

its

the

holy

dogmas

in

inspiration

of

the

who confess

the

genuinely

to

catholic

world
look

divine

symbol

16,18-19

Matthew

guarantee

authority

of

Synods,

holy

of

supreme

to

splendour

the

primacy

confession

Roman See is

the

fact

light,

clearly

Christian

the

and sincere

explained

proclaiming

all

make
holy

God which

of

make

most

all

some sense

everywhere

its

six

have

in

'In

flashing

most

the

would

the

all

as the

as well

eternal

towards

the

eloquence,

that

in

churches

up with

those

as the

Fathers,

as from

power

Rome and

tied

a right

with

Romans,

from

the

holy

see of

world,

lord

the

see,

and sacred

canons

identifies

Church

to

the

See of

he does not

Pope of

apostolic
as well

world

then

Maximus

if

'the

125

loose'.

the

the

the

all

over

who declared

'if

blessed

the

and possesses

received

likes

and his

is

to

according

those

then

until

anathematise
124
Pyrrhus
Church';

himself

Word Incarnate

always

was to

catholic

that

presided

anathematise

and implore

of Rome,

Synods-,

to

on Maximus

satisfaction
Church

it

and

was culpable

no impression

the

church
123

senior

holy

as
of

church

faith,

receiving
the

of

and

and reverently,
126
faith'.
He goes

point

up his

claim

base and foundation'

of
unique
127
in some
For him it is,
tradition

of

Incidentally,

the

Fathers

and

he accepts

28
649 as ecumenical;

the

Lateran

Synod

of

his

'six'.

Apaxt

from

frame

this

practical
of

mind,

of

the

the

of

princes

errors'.

disturbed

in
in

Church

aspects

the

of

onset

it

divined

ion

of

the

monastery
engaged
the
in

in

faith

seeing

that

of

for

life

St.

Maximus

a period

of

to

out

the

service

We know that

before

intense

to

position.
the

effort

132
to

Arabs

the

him

in

of

In

he
fact

confess-

death.
resided
131
Aventine.

the

that
from

of

a situation

his

of

the

before

Rome was in

sealing

of

eschatological
order

go to

research

florilegium
texts

the

with

and correspondence
the

there

going

set

probably

on the

problems

of my

the

at

face

to

of

established

a martyr's

Sabbas

the

a memorandum

and involved

Maximus

venera-

see face

to

and

request

and saw the possibility

130
the faith.
Whether

his

containing

anti-Ecthesis

the

of

decision

Rome,

is

of Dora,

rather

gifts

concerned

his

with

treatises

significant

crisis.

ultimately

Christological
his

of

blood

in

lead

of

him

Rome in

the

his

then

in

precise

way to

or

his

incursions

Arab

in

While

put

collapse

point

was to

that

at

envisages

to

been

or not,

a turning

give

Life

order

shed his

to

having

travelled

themselves,

a moment

the

of

more

on the

implied

for

for

apostles,

and to

he had already

this

dark

is

out

'fear
a migrating
community,
129
them'.
Or he may have

spontaneously
the

the

The Syriac

as a member of
having

of

pope,

128

Pyrrhus

or of

apostles

holy

most

the

He may have

tombs

'the

of

he set

that

in

we are

motivation.

Pope Theodore,

tion

knowing

this

the

establish

is

This
this

on

Fathers

reflected
Especially

time.

he provided

647 the

he

Here

and reflection

day.
of

the

at

to

emperor

Monothelitism

for

Stephen

support

the

Constans,
was check-

29
mated

and that

which

it

to

the

two
it

which

was fortified,

Insensitive
have

must

what

to

649 and in
Lateran

the

October

active

in

part

influence

theological

in

especially

her

in

a Father

become

logical

ascendancy

account

of

'they

then

deceitfulness

the

went

up to

even

that
doctrine

of

Martinos

Maximus'.

he

niceties,
had realised:
the

orthodox

from

the
in

became pope

the

Maximus

took

an

but

his

the

synod,

in

its

formulations,
his

reflect

the

Church

testimony
the

author

of

Rome itself,

he gathered

implied

of

at

Maximus

and he fully

ensnared,
result

inverted

disaffected

the

by Arab

issues

of

if

certain

teaching

whose

of

pressed

teaching

the questions
when dealing
with
134
Christ.
has
The theologian

in

We find

own faith.

hard

he convoked

year

obvious

accurately

and operation

will

the

by then

10 and 11 which

canons

and terminology

not

is

consolidate

Martin

deliberations

the

to

upholding

that

of

We are

Synod.

with

theological

faith.

two wills,

sanctions

be no withdrawal

that

his

of

one or

fundamental

Church

back

situation

severe

hoped

him

the

could

of

confession

public

in

there

the

the

what

of

for

aims

promulgation

an empire

to

seemed

evaluate

and that

faith

of

to

she was involved

that

of

the

push

the

With

Constans
unity

invasions.

to

affirmatipm

133

operations.

politico-religious

failed

the

the

achieved

by the

phase

forbade

which

one or

in

tried

was promulgated,

a pre-controversial

Typos,

had not

Ecthesis

the

accepted
a synod
135

recognizes

Lateran
the

the

theo-

Synod

in

to

Syriac

Life:

and by means of
patriarch
his
of

there

doctrine,
190 bishops

the

their

was
with

the

to

confirm

30
IV
The condemnation
was interpreted
to

man not

So we find

been

exarch.
confirmed

emperor

and he was charged

found

his

final

Rome had found

in

654.

It

be tried

him to
to

brought

is

Gangres,

charged

the

propagate
that

went

down to

deception,
Life,

just

of

to

mire

Constantinople

complemented

to
had

Constantinople
been

Syriac

of

emperor's

suitably

to

hoping

else'.

by its

that

corrupt
137

derivative

the

Life,

652,

in

the

of
Lateran

absence

to

saw

blasphemies,

of his
....

and at

as everywhere

had been

'And when Maximus

foul

of
at

church

and Theodosius

the

of

Azorbaijan,

the

decrees

the

Part

Constantinople

doctrine.
the

the

Maximus

case

Theodore

taking

Constantinople,

entered

Syriac

accepted

was in

Konatans

with

Lateran

Rome had

he also

brothers

136

where

who was consecrated

that

basis

he went

Crimea,

that
I,

Martin's

he had availed

and that

Synod

that

the

with

once

the

and brought

Martin

On the

a close.

new hypothesis
probably

with

Eugene

been

He was

and alone.

thought

was generally

together

arrested
with

a new bishop,

new

be a usurper

to

knowledge

so

653,

had never

and heresy.

forsaken

was the

suffering

by the

to

of

order,
until

there

and deported

655 completely

in

imperial

as pope

treason

with

Martin

apprehend

was considered

condemned

guilty,

he died.

election

the

sending

Constantinople

and conducted

whose

by the

in

The revolt

the

of

execution

arrested

Martin,

Rome to

to

arrive

not

him

Constantinople.

at

the

did

Martin

having

trial

to

delayed

Olympius
that

opposition.
Olympius,

Synod

Lateran

by Constans,

challenge

brook

him

and bring

by the

Typos

as a political

of Ravenna,

exarch

the

of

The Emperor
point

Maximus

it

too with

We know from
Syriac

his
the

31
that

Chronicles,
residence

by a synod

and condemned

he was sentenced

that

but

ridicule,

that

the

of

refusal

of

life

As the
beginning

the
654,

of

of

burning
the

marked

to

have

Maximus

his

of

of

the

first

trial

the

climax

of

final

splendidly

meaning as Christian
existence
139
Through the unfolding
apparent.

process

of

political

obvious

that

of

that

it

is

flawless

of

else

our

his

witness

Antioch,

Macedoniud.

regained

the

morseful

Paul,

Constantinople

to

election.

throne

Their

had died

elected
secure
presence

prosecution

and made the

compounding

the

pope
the

even

Eugene

imperial

politico-religious

of

and
before

the

who had
the

of

654.

re-

The apocrisaries
in

for

his

approval
the
Maximus
aims

new
of

patriarch

I had arrived

strengthened
dilemma

before

death

June

the

treason

Pyrrhus,

in

so

purpose

and the

on the

Son

theo-

briefly,

for

session,

Peter,

the

fact,

central

was tried

second

the

his

unswerving

The resilient

himself

newly

sent

its

patriarchal

by the

its

with

Constantinople,

of

patriarch

review,

Maximus

during

and,

that

June

becomes

least

not

from

to

in

he had in

faith

him,

about

while

consistency.

Senate

was the

with

phase

of

it

and passion

an emanation

worth

denouement

the

is

work,

life

real

Everything

God.

logical

his

intrigue

138

becomes

basic

its

the

Constantinople

at

and

nuns

accepted.

its

into

moves

and a

monothelite

of

Typos

war,

as

orthodoxy

ministrations

Maximus

from

a convent

to his

the

he was tried

Constans

of
in

nuns

Martin,

determination

emperor's

that

return

be confined

to

sacramental

imprisonment

the

on the

he won the

The trial

clergy.

the sometime

Roman apocrisaries,

visiting

of

at Placidia,

Maximus stayed

case
more

for

the

acute

of Constantinople

by

32
the

with

accused

ecclesiastical
of

to

the

himself,

emperor

the

of

the

and prevented
142
Constantinople.
Maximus

the

Maximus'

the

Granted
of

are

in

the

key

a denial

fied

innocent

of

his

that

of

he replied:

division,

of

reproach
its

like

primary
others;

the

concern

of

disapproval

youths

was his

he reminded

in

the

them

that

by the

it

signi-

could

the

lie

Daniel

him

to

out

Byzantine
of

than

more

the

assurance

charge

that

he

he replied
furnace,

God, not
had

was

be no union

and a cause

fiery

We
the

Church:

followers,

to

fidelity

is

sought

more violent

the

faith.

be accused

Maximus

with

is

of

faith

was pointed

and his

emperor

three

to

communion

from

prosecutors

and nothing
gives
143
the
To reject

approbation'.
the

his

play

unity

there

'Nothing

conscience

condemned

that,

of

the

and informed.

clergy;

be in

in

emerge

his

To his

When it

by his

fundamental

intentional

intrigue;

to

the

indispensable

heresy.

refusal

is

because

and betrayal

political

and

he cannot

a witness.

the

faith

was eloquent

church

than

to

to

faith,

is

acquiescent
of

basis

on the

of

him

with

thing

his

of

conscience;

presence

and his

emperor

primary

that

of

Tripoli

division

charges

motionis

conscience

was the

Typos

of

in

his

relational

had

rightness

subjectivism

these

function

in

conscience

was that

of Rome and

reconciliation

Relatio

was

he had affronted

He had caused

the

the

of

evidence

Egypt,

of

anathematising

countered

self-defence,

vigorous

Maximus

evidence

Furthermore,

141

Typos.

the

fall

implicitly

church

While

the

140

Saracens.

Rome.

of

policy;

for

responsible

the

rejection

imperial

opposing

he had been
Africa

expediency

the
been

his
conduct
pre-

33
occupied
to

deny

die

to

because
144
to

about

He is

then

share

communion

implicitly

the

the

legates

consecration

action

legates

the

of

the

the

will

the

Romans wish

not

recognise

of

join

if

they

in

division
Church

the

tion

in

the

of

Holy

Church,

itself

thing

this

of

Maximus.

of

the

Typos

emperor,

Maximus

Conetans

to

what

could

with
prays

compose

it

its

not

'If

he who

the

holy

its

in

those

who approved

the

without

the

anathematisaof

condemnation

forgive

do to

'147

teaching
on the

the

causes

ones,

be a Church?

pressed

and those

Fathers

he be shown to

implied

God to

to
of

and the

with

When he is

on the

accused

he replied:

of

Romans

by the

Spirit,

contrary

dogmas

he

worsted

the

do if

anything

will

each

Maximus

even

when

will

and which

is

Holy

do

the
to

anathema

Scripture

identified

is

he is,

'The

Church

that

they

according

he will

trial,

his

the

who suppresses

The Church
mind

in

Earlier

if

by nature

Nor

what

sanction

to

as prejudicial

has

which

pronounces

of

the

that

Byzantines

point.
him

in

an authorisation

salvation

Byzantines:

should

texts

the

quotes

crucial

them

reminds

no way persuaded

the

and in

asks

the

to

our

which

the

division

causing

for

Apostle

146

kerygma'.

which

is

am in

God and Lord

our

of

with
the

of

angels,

be united

to

Maximus

be taken

'I

are

and so

new patriarch,

not

See:

prosecution

sides

mouth

Holy

that

of his natures,
145
That
is,.

the

must

necessary

and energy

when the

Peter

conscience

Roman legates

brought

'I

no matter

patriarch

Typos.

have not

of

God,

the

the

with
the

acknowledge

that

turn

reminded

than

He concluded:

in

my faith
that

die

a tormented

experience

betrayed

having

of

than

rather

to

and preferred

a bad conscience.

God and endure

prefer

how.

own fidelity

his

with

the

who pushed
it,

that

is

34
'the

and declares

leaders'

of

heresy'.

all

has

the

Church

professes'.

late

imprisoned

the

cal

and

Cagliari,
clergy
accept

it,

he

he

faith

which

guilty

of

he was

where

wind
the

Roman

consecration
Typos,

the

letter

synodal

approval

his

of

in

When,

and

whole

two natural

latest

clergy

theologi-

and the

Christ

this

Peter's

against

had himself

the

and was henceforth

patriarchal

people

of

did

without

imperial

considered

of

course

Synodicon,

consecrated

of

by the

a further

Typos

of
least

at

acceptance

were in
150
of

the

Rome

by Anastasius
to the monks
a letter
written
151
by a revolt
Eugene It reassured
so that
and people

approval

take

the

will.

he forewarned

expedient
through

justify

got

the

contained

there

Maximus

the

imperial

one hypostatic

trial,

his

that

that

true

was found

Rome for

letter

episode:

monothelite
wills

the

to

meant

the

skill,

for

to

to

for
This

formula

and clear

admits

Thrace

approved

new patriarch

consecration.

but

diplomatic

having

exchange

innocent

654.

They had agreed

formally.

in

in

who are

on he denies

Maximus

Bizya

'political

they

is

to

foreign

customary

I without

is

'who

emperor,

had won approval

apocrisaries

Peter

to

in

their

With

Eugene

the

149

and deported

treason

pope

for

it

further

document

'a

anathematised

him

A little

contempt

shown

that

roundly

148

and the

Church'

besmirching

for

responsible

the

of

representatives

of
of

not

a usurper

at

Constantinople.

to

In

656 Constans

their

It

once

cause.

rebuffed

by the

and Peter

tried

was a critical
pope

and under

again
time

for

severe

to

win

Maximus

Byzantium,
pressure

at
from

35
the

Arabs.
the

enjoy

Their

familiar

For

faith

of

profession

the

Maximus

and Rome was in

of

those

so that

decrees

were

ratified

view

in

as holy

supreme

the

bishop

of

patriarch

submission

wonders

intercessory
if

the

the

emperor

rescript
is

faith

if

to
willing

of

emperor,
emperors

not

of

principle

the

seems to
of

himself

must

'pope

the

the

had no

synod

by the

rightness

that

insists

faith'.

of

confession

Theodosius

the

Constantinople
to

the

of

Church

his

recognizes

of
which orthodoxy
153
is
Orthodoxy
be so'.

he professes

Maximus

publicly,

orthodoxy

synods
to

of

the

Rome

that

rule

When Maximus

Theodosius

council

position

approved

pious

those

canon.

so that

doctrine,

right

'The

way:

compromisel52

until

was orthodox

has distinguished

the

of

it

single-minded

be no union

He formulates

and approved

teaching

and the

was not

synods.

this

could

was argued

that

retorted

that

it

it

a variation

political

of

and

wills

is
of

guarantee

accepted

because

Maximus

dispute

of

validity

was an ecumenical

there

When it

acknowledged.
authority

Synod

the

of

and resourceful

some way the

decrees,

its

doctrine

intention

the

admitting

a confrontation

Lateran

and

come about.

the

with

The ensuing

theme:

compromise,

quickly

Bizya

without

Synod and its

of Christ.

operations
on the

but

would

to

went

Maximus

Lateran

the

unity

to

as a theologian,

ascendancy

desired

representatives

Maximus

get

of his

long

conciliating
of

could

support

the

perhaps

they

If

the

Rome.
to

the

convinced
Lateran
to

willing
emperor

will
Maximus

humiliate

at

basis

consent

accept

and the

be reconciled

of Rome' on the
154
On departing
emperor

have

the
of

the
to

price
'your

consul
send

an

can see no problem

himself

as God did

36
for

our

up Maximian
between
nature

if

others

quarters

to

attempt
to

ask,

ion
in

from

him

East

the

he should

with

the

'Truly,
act

thus'.

the
157

power

his

force
position,

while
confess

heaven

to

then

confined

the
the

before

to

to

silence

Typos.
whole

my Father

the

with
him

Maximus
of

in

in

me to
vindictive-his
to

failed

monothelite
accordance

reminded

salvation

me before

who is

that:

and found
Having

is

exchange

affirms

dramatic

our

esteem

persuade

spittle.

he says : "He who confesses

him

not

and insulted

open agreement
tried

of

would

will

you

of

a shrt

Maximus

yielded

courtly

with

prescriptions

'God has not

of

commun-

proclaim

After

Theodosius,

was buffeted

consent
they

Typos.

Then flattery

saturated

clothes

the

Bishop

as Maximus

ness

the

accept

his

himself

tokens

such

of

bad spirit'

The emperor

of

was of

into

'of

'we will

condition

it

a sense

he enters

unity.

to

he was

provided

West and those

would

emperor

riposte:

given

if

honours;

the

pathetic
all

the

all

highest

But

that

He is
that

by getting

the

asked

to

returned

first

a typical

or

better

to

ambassadors

emperor

assured

return

will

156

Father'.

the

be saved

'155

do whatever

character!

Byzantium

him

accord

elicited

God who,
humbling

brought

is

intransigence,
to

by being

with
the

his

general

temporal

importance

the

where

do whatever

to

a merely

to

'If

saved,

himself?

sums

contrast

willingly

is

Maximus

in

promise

willing

interval

undermine

which

humble

he does not

Rhegium

at

us before

save

which

a striking

he said:

adversaries

not

sentence

and points

man, who by nature

a brief

After

him

did

us,

how will

himself,
save

and his

Maximus

a remarkable

teaching

spiritual

saved

in

Then

salvation.

to
men,

heaven".

with

them that'.
the

heart

I will
And the

by

37
divine

teaches

Apostle

justice,
that

to

He is

to

attempt

nothing

if

of

the

signature
strates

than

Cross,

cannot

vision

is

but

of

have

fall

back

the

in

holy

Trinity,

we shall

this

moment is

are

over

disciples;

flourish

the

(in

again

demon-

folly

of

those

whose

share

that
sir

join

to

you

the

the

rest

him,

of

the

Cagliari.

letter

Maximus

had

He was sentenced

to

he possessed
in

I died

Eugene

who took

Vitalian
ciliation

with

in

for

return

in
the

be deprived

of

far-off

Perberis

to

of
a
as Martin

effectivemonks
the

in

little

be discarded

letter
the

657 and he was succeeded

which

to

question

as a sign
the
of

patriarch
the

legates

sending

he secured

Typos.

by Pope

by a gesture

initiative

Byzantium,

Vitalian,

election.

raise

the

who

there.

prison

synodal

to

and sent

the

to

written

pope,

those

with

that
befits
each one in the place
159
From this
we can measure
was smelted'.

you

we

by the

confusion,

crucible,

ness

if

that

as in

smelt

rise

cannot

monk,

Rome) and with

and we will

the

prudence

myopic

all

your

his

the

together

up,

salvation.

to

political

puffed

his

politic.

of

to

He argues

a temporal

invitation

know how to

there

with

of

'Know well,

respite

the

leads

'.

to

this

is

protagonists

threat:

a little

talking

but

exigences

on a final

heart

return

purposes

the

the

endanger

They

cross

evade

find

who at

to

philosophy

by the

Lord

a brutal

above

be at

in

salvation"

anathema,

whose

cannot

his

is

consistent.

Lateran

hampered

kenosis
to

not

to

him

silence

a man,

Maximus

Since

lips

by the

confession

"Faith

saying:

imperial
of

to

the

approval

communion,

Peter,

of

in

sent

which

The patriarch,

reconemperor
for

his

his
he did

not

assuming

38
that

last

he had at

agreement

which

stability

of

the

We have

to

five

God of

for

blessed
161

natural

the

his

then

'You

of

who have
then

The patriarch

the

his

of

in

threatens

church:

to

be the
in

Him,

the

will

confessed

do what

he had
as a
accept

cannot

you

with

two

of

now disguised

Maximus

Maximus

calling

doctrine

which

but

is

the

he rightly

proposes

power,

and names

confession

Church

which

energies.

himself160

now united.

faith

letter,

synodal

and unity

plurality

in

words

interview

Maximus

are

of

of

to

he belongs

Catholic

and one hypostatic

in

formulated

from

church

confession

and the

Constantinople.

definition

the

The patriarch
wills

that;

declared

to

basis

doctrinal

unity
prison

he says

remarkable

and saving

orthodox

Him'.

his

all

what

the

what

the

brought

which

asks

to

occasion

to

patriarchates
Maximus

Peter

him

for

political

went

this

of

asks

be he gives

'The

empire,

an account

The patriarch

Before

underpin

who had been again

Maximus,

the

would

longed

the

contrived

162

like'.

papal

anathe-

matisation.
We have

He is

Maximus.
is

what

little

with

he were

spared

have

is

threatened
ensures

that

of

nor

his

placate

to

regard

the

his

that

that

his

irony

emperor,

but

Vitalian
neither

ever

speak

heroically

without

moment,

by the
is

never
did
out

he,
in

where

keeping

their

his

he

for

who,

condemned
in

he

stand,

pope

in

if

even

a situation

of

to

violating

fundamental

own confession

In fact

companions,
the

bitter

it,

in

conflict

he clings

excommunication

with

Peter.

about

inner

of

At

others.

misgivings

tasted

him,

because

a martyr

as he understands

right,

charity

must

or no inkling

with
Maximus

anxiety
defence.

to
163

39

his

dark

to

him
to

Compared

the

found

displayed

of

August

acknowledged

in

a martyr

that

In
the

fact

in

me,

164

the

fall

institutional

cf
church

in

Finally

662,

Anastasius,

their

in

into

distant

to which

Maximus
the

Church

For

that

the

all

died

Maximus

off.

cut

ignominy

There

orthodoxy.

hands

right

They
to have

be flogged,

retrospect

right

was

a Roman apocricary.
to

of

'May what

age'.

companions

and sent

Lazica.

662.

was in

heroically

in

Constantinople

and imprisonment
13th

his

and their

out

every

Maximus.

and condemned

torn

then
of

quarters

with

out

perfection

a field,

the

of

and Anastasius,

tongues
were

in

hidden

say:

its

known before

glory

again

guilty

can

age find

every

to men like

was tried

such abandonment;

Maximus

soul

human frailty

secretary,

their

the

with

treasurg

insignificant

Maximus

They

the

and the

empire

were

of

by God before

giving

his

compatible

night

decreed

are

is

faith

Heroic

exile
on the
has

clung
reason

so
he is

an

CHAPTER II
MAXIMUS THE THEOLOGIAN; HIS METHODAND HIS WORKS
In our first
of

to

Maximus

St.

faith,

of

his

is

this

theologian

even
of

a theology

lived

The context

of

the

The theologian

Word.

to

by submitting
for

the

ecclesial

reverently

as it

in

councils

to

take

through

tart'

place
the

as the Bride.

was not
it

to

man was understood

in

the

torn

Church

by them
Church

word,

to her

but

expressed
self-

as continuing

in

the

The Church

divine

merely

and not

compler
was r

Bridegroom,

that

the exercise

of faith

was understood

as an aff'

tion

within

the wholeness

of that

and

scripture

living

and service.

in relation

mystery

be questioned

Spirit-filled

and written

that

God's

sacred

of

person

was to

tradition.

patristic

sacrament

of

the

be violently

to

by the

was spoken

spoken

modes of

letter

but

of the

in

letter

the

in

of

response

Word made flesh,

fathom

to

Spirit

setting,

and in

communication

that

Fathers

its

from

the

the

finite

attempts

to

faith.

coincidence

and the

infinite

uncreatedA

is

in the

the
mysterious
encounters
man
where
d.,
d
tke
cj
aid
the

an outstanding

and even heroic

self-bestowal

of

we can

preliminary

theology

patristic

to God's

faith

in

as a

method

of teaching,

he enjoyed

profound

research:

his

examing

It

such

gives

indispensable

of that

partic-

life.

him his

cost

corpus

that

confidence

advantage

theological

man in

his

life

as expressions

that

In

spirituality.

the

avoid

not

and affirmation

choice

and reviewing

do so in the

he did

witness

his

to

way the

that

when this

quality

splendour

realise

concrete

of

ularity

chapter

we have seen enough of the

mutuality

41
merely
Faith
it

the

it

with

promise

was a 'new

man in

exercise
Christian

faith

be found

to

reference

in

the

unfolding

the

Fathers

the

and to

the

once

its

in

expressed

shirk

the

stringent

it

was in

turn

bound

to

the

not

which

act

of

root

of

For

them

there

preliminary
divine

the

them

profane
has

said

to

seek

secret

To have

reality.
of

Balthasar

faith

data

of

of

the

of

and its
attempted
revelation

Fathers

commitment.
understanding

critical

doomed

of

that

immanent
life

that

was the

This

consistency.

theology

awareness
kind

other
have
failure.

'their

this

without

concomitant

to

could

reality

would

the

but

reflection

orthodox

any

the

within

existence.
its

For

theology

context

of

becomes

formulae

towards

of

discipline,
of

the

although

larger

faith

a living

exploration
merely

of

be no question

could

of

of

of

ground

place

kind

was not

the

nature.

that

impulse

the

and the

divine

in

as Christian

we may describe
theology

of

to

implies

activity

took

procedures

and the

faith

man's

so that

them,

of

acknowledgement

theology

term

He

Christian

faith

make him

to

in

property

that

remember

reality

of

made possible

consciousness
was at

practice

the

of

of

profession

a participation

of

being.

and intentional

a way that

such

that

and so the

meaning

will

that

carried

new being,

of

awe-inspired

of God and the

presence

human existence

It

the

and obedience,

worship

his

of

existential

the

God,

that

sense'

the

beyond

something

affirmation

the

in

man to

of

Pauline

Because

but

will

dimensions

the

was the

existence.

is

life

in

the

of

conversion,

the

all

creation'

of

total

of

intellect.

sanctified
assent,

be a consent

to

involve

would

of

an intellectual

was certainly

was required

the

function

as an isolated

of

been
Von

own lives

for

42
reproduced

the

teaching

their

the

theology

hellenic

virtue

we find

Fathers

coterminous

the

not

from

the

prayer.
of

play

the

is

cataphatic

through
to

at

the

concept

the
Spirit.
of

the

the

of

infinite;

reasoning

is

not

that

there

is

to

is
flesh

the
to

theology

the

Word,

As Meyendorff
theologia

the

in

puts

Byzantium,

in

place

to

more

that
man's

concepts,

of
because

it:

than

belittle

to

the

that

a climate

more

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62
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63
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64
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65
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106
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66
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108

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107

spirit'.

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67
whom they

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either'.

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69
functioning
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70
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Oeconomica

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Quaestiones
the

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et

II.

by that

which

of

during

Sherwood

output;

works

most

of Maximus.

composed

632 and 634.160

affinities

anthropology

been

159
628 and 630;

comes between

probably

have

literary

his

of

between

it

to

considered

the

one of

of the writings

and influential

earlier

teaching

we come to

Mystagogia158

generally

places

its

is

content

Liturgy

significant

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be

both

commentaries

come,

this

way.

an unambiguous

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it

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it

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of

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provides

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implications

Maximus

Although

work,

(ii)

full

the

its

It

specialized

lating

to

related

grasp

Mystagogia.

this

the

is

and method.

life

catheceses
of Cyril
157
Mopsuestia.
The Orationis

expositio

class

in the liturgical

79
of the early

Liber
the
regard

Orationis.
to

its

80

edifice
It

scripture.
accomplished

of

God,

is

of

the

an image
the

within
and cosmic

mystery.

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the

and the

through

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his

Chapters

8 to

pretation

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is

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that

leaves

them wrapped
were

mystery'

liturgical
vtiaY

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teaching
through
into

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realisation

in

the

addressed
is

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in
of

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regard

with

rites,

time
in

the

focal

point

and
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of

in

it

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inconoof

whole

of Maximus'
beyond,
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anticipates
the

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measure

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to

beyond

priest

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synaxis,

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which

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sequence.

eucharistic

out that

realities,
power

not

by leading

has been pointed

the

spiritual

temporal

the

the

celebration
161

the

silence

of

to

proper

and by which

with

does

of

realm

which

ultimate

kingdom

parts

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stasis.
'the

sacred

is

Maximus,

particularities.

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Maximus

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as if

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primarily

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distinguishing

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things

all

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relation

unity

brought

anthro-

through

' oneing'

of man which,

the

in

the

of

man and

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and of

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Christ

is

creature

deification

participation

ultimate

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see

mysteries

achieved

intention

original

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Word in

syntheses

firm

universe,

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itself

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mystery'

the

its

of

chapters

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as an image

pological

union

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also

The introductory

structure.
church

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content,

anthropological

into
the

of

the

the
full
allow

81
to

themselves
of

Christ

the

being

most

liturgical
of

to

the

mysteries

The final

chapter

which

further

with

work

hold

162

them.

conform

be taken

the

comments

being

anonymous

such,

fits

releases

that

his

in

the

words

to

directed
process

The Mystagogia
of
the

liturgical

the

the

threefold

higher

of

Holy

of

Maximus'

understanding

restrict

it

to

of

a merely

experience

of

the

the

OewpCm

mystery,

is

then
in

the

mystagogy.
Xdyot,

of

there

be three

will

and liturgical,

is

would

164

6ewpCa
be attained

to

fall

short

involved

exercise.
something

by
inspi-

the

under

mystery

knowledge

speculative

us into

introduce

effected

mystery
the

is

eucharistic

and liturgical

and it

Spirit

the

possibilities

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here

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scriptural
of

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mystery

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equally

of
to

cosmic,

penetration

the

rites

scriptural

knowledge

an intellectual

the

rites

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is

consideration

and liturgical

mystagogy:

of

him

contemplation

the

symbols.

to

achieved

implies

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initiation

words

that
it

purports

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Corresponding

ration

in

too

Maximus'

For

) 6'yoi,

under

As

an essential

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by which

scriptural

contribution

of

is

that

universe;
of

be found

yvc1at. c

totality

the

treatise

to

a knowledge

This

in

natural

163

synaxis.

the

OewpCa .

anthropology.

the

is

it

kinds

spiritual

liturgical

the

the

liturgical

the

a process

from

accessible
of

into

can be revealed

mystery

one

himself,

probably

of

a work

perfectly

in

component

more

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off

anthropological

Maximus

of

to

ought

24 rounds

the

work

is

and describes

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celebrated

scholiasts.

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it

of

observations,

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kKdp&cwC
rp6%oC

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of
to

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82
not

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and
LC
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voi3C

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Evagrius

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read

in

that

the

liturgy

the

of

of

the

gical

Maximus

basis

at
in

integrated

action,

to

gave

the

the

same time

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in

to

Origen,
had

fact

the

asceticism

exterior

cult

ascent,

thus

and the
he offset

way,

to

his

in

understanding
this

the
he

Maximus

monastic

and formalism

gnostic

in

to

write

mystical

of Evagrius

former

again

and above

for

him

the

work

References

attention

and proposed

hesychasm

Dionysius;

spiritualism

by having

has

as a valid

synthesising
alism

Bornert

brought

the

which

that

prove

are
167

Dionysius,

of

against
168

through
to

that

especially

when he came to

Mystagogia

on others,

Mystagogia,

that

anagogy.

and probably

broadening,

a liturgical

mind

himself

169

Mystagogia.

liturgical

be difficult

would

in

but

dis-

and there
the

to

is

declares

of

anthropology

spiritual

abound

keep

and object,

method

of

to

it

to

attempt

dependence

course

contrast

striking

theory

his

not

imperative

in

of

the

God

tissue

While

he explicitly

that

to

a complex

Pseudo-Dionysius166
in

work

equally

Maximus

sets

his

to

is

it

not

to

Truth.

to

survey
Maximus'

of

unfolded

of his
165

predecessors.

brief

complemented

man is

perfection

reveals

soon

system

root

is

with

as a response

the

great

this

of

essential

references
but

Maximus'

scope

he is

that

text

them

encounter

the

of

God as the

of

through

yvwaLC

bvvacC
with

the

of
to

the

entangle

so that

commitment

knowledge

references

beyond

it

total

but

a personal

of

Christ,

conjunction

An analysis
of

shock

of Yw'zcxij

living

in

the
of

activation

as Good and in

faculties,

noetic

sacramentthe

danger

the

latter,
in

he rooted

litur-

of

dependence

of his

Maximus

is

of

the

to

interesting

debt.

Dalmais

the

at

theme

central

from
derived
be
may
173
abbot Palladius.

the

Since
of

the

tackle

hold

to

174

Evagrius.

locis

reverse
theory
attempt
hellenism.

St.

Origenism

the

works

Gregory

to

the

The main
SS.

the
of

on to

Patrum

pernicious

the

Henad,

interpret
176

was deemed to

In

account

whom

172

love

to

may be an
and in

Asceticus

and through

him

from

that

even

the

name

Maximus

the

had to
controversial

Fathers,

great

an

and given

by those

in

monastic

circles

teaching

of

Origen,

Didymus

of

Dionysii

et

his

De variis

can be seen

system

in
the

and

diffici-

from

the

Origen's

as a grandiose

concepts
eternal

the eternal

who

was to

Gregorii175
drawn

conclusions

for

to

reference

Naziansus,

of

Scripture
this

but

Sophronius.

by discussing
of

purpose

which

the

suggested,
to

Liber

we find

interpretation

ambiguous

libus

from

from

especially

wished

of

problems

device,

553 forbade

of

condemnation

taken

passages

the

in

Mystagogia

end of

as

man'171

Fathers

be mentioned,

to

Origen

the
of

on the

Commentaries

has

his

of

initiate

the

Sophronius

turn

(iii)

that

speculate

found

neighbour,

of

a liturgical

may be a reference

this

that

tentatively,
It

to

teaching

formation

a literary

than

more

owed a genuine

'old

and indeed

information

the

because

the

of

The

no less

turned

advantage

greater

be a tribute

but

obvious,

in having

170

Christ.

of

The employment

of his

may also

echo

quite

may be nothing

liturgy,
it

to

holism.

source

is

mystery

originality

predecessors

Christian

the

Maximus

of

is his

obvious

the

in

mysticism

christian

83

of

a Plotinian

goodness

creation

of

of the

God

84
177

'rationals',
integral

to

fall

for

or

recovery
God gained

of

and by habitual

process

prayer

be completed

would

the

of

was
spiritual

to account
was invoked
181
in which bodies182

creation,

progressive

of souls

A combination

choice180

knowledge

contrary'

This

178

teaching.

the

through

state

the pre-existence

and a second

provided

the

this

and free

satiety179
the

so that

in

of

a purely

in

'an

for
were

spiritual

experience
183
and apatheia.

the

of

apokatastasisl84

Henad,

when the 'rationale'

185
bodies,
become like
material
shed their
would,
186
logikos
the one unfallen
not open to evil.

reconstitution

having
Christ,

of

The bulk
opinions

the

in

628-30

from

but

11

In

187

or

afterwards.

Maximus

himself

before

those

written

in

ingly,

Ambigua

6-71

of

observed

the
ever

'Earlier

' the

theology,

ative
against

other

philological
fullest
'the

from

the

Economy,

arguments
errors,

Ambigua
temporal

scope:

against

Sherwood,

are

II

present

them accordAmbigua
that

themes
of

the

has
of

exegesis

and affirmarguments
and

who has written

189
so far,
points

to

the

this

relationship,

Origenism,

of

been

Trinity,

negative

an illustration

and the

dating

Ambigua

preceding

Logos-Christus

prophecy,

on Ambigua

later

a convention

straightforward

exercises.
commentary

that

the

problems,

anthropology,

its

of

634 or shortly

in

The characteristic
of

sets

Ambigua',

the

I thus

two

are

and numbered

Ambigua',

since.

Christological

written

on

Pseudo-Areopagite

'Earlier

628-30

commentaries

there

placed

Ambigua

of

us some idea

give

work

1-5

of
the

fact,

the

1,188

and Ambigua

consists

Dionysius

too.

work

Ambigua

ambigua:

Ambigua

Gregory,

of

figures

the

of

that

the
out

diabasis

everlasting,

of

85
the

central

entirely
in the

play

(rather

Of the

holy

'the
of

vision

chosen

man, Thomae',

four

Dionysius.
of

like

statements

above

He who is

you.

is

who is

Jesus,

as the

he considered

is

citation

devoted
Letter

to
of

in

the

lack

Dionysius

or

this

from

Dionysius:

all,

reduced

to

Nor in

of men?

is

the

only

Maximus
is

which

it

was

he took

to

'How,
the

to
this

you

same
is

place

in

the

the

Dubia,

debates

to
or

of

the

ambigua

197

time.
and

de Caritate

Capitum
as well

as in
et

the

Polemica,

the

XIII.

on the significance

difficult

',
of

other

Theologica

and Epistola

on Maximus

celebrated

in

palpable

Opuscula

4th

on the

! v5pyecav

the

Mystagogia

chapter

complete

comments

found

ad Thalassium,

of unanimity

makes

is

Dionysius

Chapters'

'Gnostic

corpus

et

in

rest

in fact,
of men, but as being,
196
195
to which
Ambiguum V,
man'.

in

Centuriae,

Quaestiones

all

contempt

he was not

tendentiously

of

from

its

with

xi, vTjv -vLva TTjv Ocav6pLx1jv

Quaestiones

Quattuor

found

of

understand-

having

unity,

what

Here

Dionysius

The presence

his

be;

prologue,

was modified

Orations

ad Gaium'92

elaborate

I by

cause

Dionysius.

expression

the

to

rest

a complete

essentially

in

now man was once uncompounded.

superior

as the

essence

of

order

Gregory

from

himself'194

that

to

Incarnation

Ambigua

from

Epistola

'Therefore

What he was he continued

this

are taken
the

in

comment

by motion
at duality,
arrived
193
'For he whom you now treat

trinity';

say,

for

and the

participation
190
Trinity'.

goal:

invited

is

Maximus

eternity

once

one from

and

Christ

the Blessed

of)

quotations

Gregory191

ing

of that

attaining

than

that

place

assess

the

the

way in

of the Dionysian
influence

which

of

Maximus

86
doctrine

this

modified

198

tradition.
balanced

in
but

other,
we think

the

of

one of

is

the

structure

is

Christological

its

heart

of
that

reality

loving

the free

Dionysii202

which
his

not

certainly

200

it

the

essay

having

in

Scholia
to

ascribed

to
its

work,

in

'And

points

the

S.

opera

Maximus

on

at

of God in Christ,
201

that

been

have

teaching

serious

-a

succeeds

cross'.

can be said

it

Finally

yet

Whether

the

Maximus'

grace"

each

base.

neat,

of

activity

the
God
on
of

self-yielding

too

Maximus

ontological

that

obvious

features

important

of

as primarily

rather

as a "'metaphysics

character

are

almost

into

two

203

work.

Dogmatic-Polemical
The works

of

groups,

principal

dyophysite
these

cover

Maximus'

writing

Epistola

XVIII

641.204

the

Monenergism

set

a head

between

time

in
set

during

becoming

the

to

name of

has

to

the

lifetime
205

Monophysitism;

beginning
625,
the

and his

the
of

We find

of

George

prefect,

do with

progressively

the

clarifying

Severian
the

of

questions

about

probably

and Monothelitism.

problems

with
directed

is

fall

category

combating

career,
written

this

concerned

and

The second

came to

these

both

position

works

in

Maximus

The first

Christology.

of

it

in

obscure
199

tension.

the

with

we find

do not

with
counter-

Origeniam

cascade

division

most

Maximus

an irreducible

has a much sounder

the

that

or nature

Dionysian

Riou's

congruous

so that

gnoseological,

Maximus

although

that

in

remain

or primarily

in

person

which

more

personalist

of Dionysius,

ontology

teaching

(iv)

suggested

an excessively

cosmic

of

has

Riou

make it

to

heresies

Maximus
the

more

himself:

discussion
prominent

in

87
634,

works from

his

up to the

right

By the
religious

onwards

end of his

time

that

situation

in

his
three

in

Abyssinians,

Syrian

Jacobites

discount

before

the

(451),

especially

it

the

in
'the

was Eutyches,

to

his

that

insisted

that

the

of Chalcedon
208
Apollinarius.

of

found

a pure

at
'of

powerful
the

Fuller,

Philoxenus

These

theologians,

especially

but

blundering

imperitus.
interest
secular
Severus
debate
illustrates
course

far

The situation

and initiative
levels.
that

It

between

the

between

the

variations

of

well-meaning
et

nimis
by political

ecclesiastical

and

moderate

and subtle

teaching

attention

it

213

the

and Julian

how difficult

the

imprudens

both

was the

Severus

gave proof

of

of
of

was to
of

Maximus.

215

The

Halicarnassus
steer

heteredoxy

and

including

and Severus.

was aggravated

at

attracted

to

became a movement

that

multum

in

canon

pretending

Severus,

beyond

Eutyches,

214

a rigorous

of

as the

Mabboug

of

211

one nature'.

beginning

the

he

among monks and prelates,

adherents

ability

but

I confess

doctrine,

Peter

speculative

archimandrite',

two natures',

union,

Alexandrian

But
209

Tome and who was condemned

210
Chalcedon.
He was induced

of Cyril
on the terminology
212
so that Monophysitism,
matters,

conserve

felt

Council

insistence
these

been

his

we find

Aelurus

had

and muddle-headed

was
the

'after

Timothy

With

Christ

Christ

of

teaching

views

monophysitic

concede

to

aged

had

among the Copts and

207
The
and Armenians.

by Leo in

who was challenged

for

the

the

of

areas:

humanity

led

that

events

aware

attention

Monophysitism

environment,

itself

to

engaged his

had become

Maximus

consolidated

tendency

and they
206
life.

an orthodox
at

the

time,

of

88
because

interpreted

to

inability

in

which

an exact

to

of

precision
the

language

de ue

natura

proprio,

222

defence

explicit
225

XXII.
his

of

theological

abundantly

were

tower.

The affair

which

in

view

it
of

divergences

not

greater

import

of

matters

of truth

to

the

show his

George,
'a long

doctrinaire

and life.

of

Africa,

right

shows

that

the

logomachy.

is

these

and the

the

to

of

an ivory

of

by Maximus

Opusculum

It

that

Maximus

of

an

evidence

Severus.

exposition

doctrine'228

in

provide

atmosphere

Eparch

et

et

We find

Chalcedon

against

the

essentia

ad Cosmam

224

of

De

Presby-

De communi

hypostasi

writings

with
221

nat urie;

seu

of

with

debate

Theodorum

substantia
223

concern

in

Christi

and XIII227

in

and he reacted

ad

et

considered

than

as faithful

definition

directed

Severian

were

Chalcedonian

Definition

conducted

prompted
the

Leo and the

Alexandrinum.

the

from

debates

in

the

polemic

clear

ecclesial

of

orthodoxy

ersona;

et

XII226

Epistolae

in

refined

that

de

Capita

diaconum

religiosissimum

to

de essentia

est,

John

sufficiently

differentia

et

hypostasi

hoc

his

yet

not

De du abus

we find:

Mazario;

217

conciliatory

accepted

and exact

proprietate
in

terum

is

Maximus

of

works

Monophysites

gualitate,

that

threat

a monophysitic
220
accordingly.

in

language,

Maximus,
and the West.
who had
219
Nestorianism,
saw in the teaching
of

Severus

Among the

the

would

East

the

concept

his

Severus

some deficiency

retrospect,

both

in

Tradition

though

to

a terminology

an alternative

provide

canons,

fact,

in

and,

of

be wholesome,

concessions

may indicate

Grammarian218

sense
to

make any

doctrine

Even

may be shown to

sieved,

properly

the

DI A
`i"

be unimpeachable.

seem to

the

benignly,

way

faith
doctrinal

be something
of
22 9
They were

far

89
the promulgation

With
Patriarch

the

demanded

attention

Monenergism
tinople

Christian

his

Pee hos
two

in

theologian

of

The latter
233

to

Maximus

had interpreted

which

he argued

Tradition

of

position
argument
Honorius.

with
239

238

the

an appeal
Meanwhile

Maximus

problems

in

in

arguments
approximately
dyothelite
Sergius

Pact

Opusculum
the

position,
effusively

of Union

while
for

having

in his

between

at

odds

Sergius

laid
although
235
way.

of

authority

634,

in
with

the

a philosophical
the
his

was refining

hapless
underAs

debates.

these

his

reaffirmed

he replaced

monenergistic
241
XIX,
Epistola
of

countering

find
we
at

distinguish

Synodicon236

in

so

a dyothelite

of Christ,
234
even

is

V240 and in

same date,

will,

alarming.

an orthodox

638,

involved

as 633 he was engaged

early

in

but

the

of

in

Psephos

his

In

to

the

of

standing

237

Ecthesis,

his

in

formula

his

Monenergiem

that

of

greatest

to

views

basis

the

wills

published

Church.

the

the

his

Sophronius

The doughty

the

realm

condemnation,

subsequent

open

the

in

one

either

but

failed

having

out

Monothelitism,

the

accept

and contrariety

himself

the

find

not

to

former

the

diversity

in

did

was willing

of

Pope and Maximus,

the

in

rifts

633 he brought

mention

to

Conetan-

of

fresh

By shifting

a new heresy,

day,

the

the

consensus

Honorius

that

Sergius

end of

232

Christ.

introduced

he merely

sense;

in

conciliatory

open

would

he forbade

which

the

problems

orthodoxy.

of

The astute

the

and at

theological

a possible

new Chrietological

to

Pact

by Cyrus,

of Union220

upholders

objected
231

the

empire

operations

subtly

Pact.

that

realized

the

or

the

of

the

of

immediately

Sophronius

633,

in

Alexandria,

of

the Pact

of

the

him

same time

countered

242
Pse hos.

the

championing

the

Epistola

praising
heteredoxy

Xv,

243

of

90
is

which
the

still

too.

material

we find

first

the

these

of

had heard

works
the

of
the

With

Ecthesis.

provided

a solution

landmark

in

the

time,

salvation
treatment

stated

of

the

in

249

Stephanum.

the

of

ambiguity
a totally
lite

252

Maximus

is

polemic
255

This

645.

we see Maximus
but

ability.

In

record

the

of

honing

principal
Opuscula

controversy.
evidence

Opusculum

of

the

theological

and doctrine.

which
not

merely

is

Garden

0puscu. 1a 111,250
the

antimonothe253
XXIV254 and
XX,

place

celebrated
at

XV,

in

Carthage

as a brilliant

us a valuable

the

monothelite
events
258
XV1259 and XVIII260
XIV,

concepts,

forward

and puts

he has left

that

care
the
261

be

to

of formidable

of

meticulous

Opuscula

the

of

as a theologian

XII257

of

His

his

with
took

also

first

the

exposes

Sergius

Opuscula

zenith

rrho256

in

exegesis.

in

its

cum

controversialist,

of

Doreencem epiocopum

one stroke,
of

exemplified

Disputatio
Here

at

piece

reached

the

with

interpretation

convincing

in

Agony

dealt

also

for

interplay

ad sanctissimum

is

This

and XVI.

VII251

XV,

Opusculum

in

found

the

also

he

in the work
of Christ
248
The most extensive

by the

posed

problem

641,

in

since,

unequivocally.

and human wills

divine

x.

is

Maximus

after

is

which

human will

the

of

place

640,

VI247

theology,

of

problem
245
XX.

Opusculum

about

Monothelitism

history

the

in

Opusculum

the

634

in

IV244
of

with

antimon-

contains

a solution

developed

of

appearance

it

concerned

Opuaculum

composed
246

were

to

his
to

is

this

primarily

but

With

approaches

of monothelitism;
Both

is

Monophysitism,

of

refutation

energistic

as 634,

as early

tools

XXII29

Maximus
of
262

provide

devoted

orthodox
XXVI263

to
thought

and XXVI164

91
show him as the patristic
the

tradition
that

both

Fathers,

great

the

After

Dis

and collaborated

ute

bore

Theodore

the

condemned

truth

was interpreted

Maximus,

together

incurred

the
trial

Maximus

the

Although

like

questions
have

we do not

attributed

that

of

is

seen

in

not

the

Maximus,

the

thetical

as there

are

stemming

from

evidence

Pantaleon

the

their
Bizyae266

utpatio

testimony

lucid

I,

that
of

champion

on other
267
Trinity,

passages
Blessed

devoted

to

non-

268 long
The De Anima,

Maximus,

As we have

former,

and

to

for

zeal

to

considered

be authentic.

Spiritual
-

Ascetic

the

led

Dis

extended

questions.
to

This

Martin

the

work

of

successor,

have

complete

any

Christological

from

In

Rome

649,

so that

which

vigorous
w

Synod
265

656 we have

in

Theodosius

was still

dogmatic

(v)

displeasure

to

went

defiance

of

Theodore's

with

and martyrdom.

orthodoxy.

Lateran

as an act

tradition.

whose work under

Constans.

os of

imperial

bishop

with

the

the

development

Maximus

theologians
in

fruit

which

arrest,

the

with

that

with

from

into

a doctrinal

Pyrrhus,

with

insight

of

defending

continuous

texts

culling

as a means

and as a way of

was organically

Pope

anthologist,

question

the

longer
then
in

of

the

Palaia

Lavra

and it

was there

on the

evidence

his

two

established

Maximus

Jerusalem
that
of

early

distinct
of

the

Vita.

was entrusted

monastery

near

biographical

the

of

St.

Vita

is

formation

hypothe

possibilities,

If

we are

to

the

he received

to

care

Chariton,

his

the

Life,

Syriac

when he was ten

he received

on

chapter

other
the

accept
of

Abbot

known

as the

years

of

monastic
his

one

age

education;
formation

in

92
the
in

monastery
public

Chrysopolia,

of

that

we do not

know with

programme

of

formation

in

of

the

establishments

as we lack

in

style

Maximus

which

same holds

for

may have

seen,

exchanges

with

immediate
jected,
monastic

life

the

or

more

John

John

of

Cyzicus

270

Paradisi.

not

as it

indeed

and perhaps

of
the

John

Moschus,

Life

the

Sophronius

Maximus.

273

Maximus'

abbot

monastery

of

Maximus

may even

have

The probability

been

in

Africa

companion

Climacus.

St.

and suggests

influenced

Sophronius
lived
well

of
272

Sophronius,

near

youth

is

his

for

not

in

faint

be very

that

when they

time

the

John

with

his

of

much later
Eucratades

in

may

exemplifiers

Theodosius

St.

works

were

greatest

of

Scala

life-long

us believe

have
of

it

of

manual

of

would

the

associated

would

admired

life

if

the

one of

monastery

Chariton's,
that

and

tradition

monastic

monk of

Sophronius,

on the

as we possess

notable

monastic

271

was sub-

information

entitled

these

illusory

the

Spirituale269

on Maximus

even

with

The Syriac

the

of

But

of

contemporaneous

which

has bearing

relationship

Pratum

theological

Maximus

which

by John Climacus

nature

so far

evidence

and environment

equally

as we have

which

brethren.

of

The

as a monk.

and his

contemporary

monasteries

he enjoyed

where

these
us to

enable

these

Cyzicus,

devoid

time

his

either

would

himself

to

entirely

The light

on the

to

influences

formation

spiritual

peculiar

definite

possess

and the

Moschus

throw

place

less

that

at

the

of

typica

realize

been

monastic
we are

life

of

monastery

we do not

although

the

came to

the

himself

admit

any exactitude

the

distinguished

We must

service.

appreciate

having

by
having
in

been

the

established274

Moschus,

and John

be no question
in

use

in

probable

monastic

life

of

of

Mother

of

life

in

of

novices.

in

the

we have

all

the

startling

progress

provincial
disappeared
Byzantine
may well
community.

it

is
of

he knew
speak

seen

monastic

a local

habita-

after

there

is

that

communities
about
nationalism
have

been

536,

if

probably
and the

a replacement

monastery
Maurice,

Constantinople,

information

had

the

about

for

system

the

of
the

there

it

the

due

to

monastery
for

wild-

Antony

and

monastic
first
made such

for
276

city.

the

73 monasteries

were
aside

set

of

like
of

example

once

the

initiation

spread

no evidence
382,

to
typteicon

the

possess

by 536 there

within

the

and dedicated

was founded

foundations

is

suburb

Maximus

which

of Emperor

movement

before

of Dalmatius

including

the

East

Constantinople

in

formation

no exact

The monastic

Although

men,

was

so to

air

giving

milieu

asiatic

nor

monastery

for

monastic
initial

monastery

through

Pachomius.

of

on Mount St. Elijah

275
God.
As we do not

monastery

life

in

594,

the

icon

a kind

what

have

and so would

can

but

sought
to

the

brother-in-law

the

this

fire

the
his

Phillipicus,

Chrysopolis,

have

There
t

Eucratadea,

would

possibility

received

in

the

identical

his

did.

and a name to

founded

the

he breathed

so that

The alternative

may have

community.

corresponded

and Sophronius,

as they

tion

that

exile

monk,

Moschus

life

Maximus

lent

probably

this

that
and in

that

in

to

affirming

Chariton's

entirely

'Eucratos'

as

presence

of

St.

as a young

known

as his

name as well

93

the

national

or

These
pressure

of Chrysopolis

a dissolved

of

we know nothing

Again
the

monastery
both

one or

the

nised

the

genius
Rules.

Theodore

had not

that

and its
long

before

the

became

a novice

is

obvious

him.

in

of

Gregory

practice.
monastic

no doubt

into

the

that

attend

and the
the

him

we can identify

tions
handling

spiritual

teaching

of Evagrius
of

theosis

of

of

Nanzianzus

as well,
a greater

themes

but

the

need

divinisation.

of

we find
emphasis

of

the
in

Maximus
of

woven
dangers

purifications

Maximus
in

and we

Gregory

of

Maximus:
the

that

already

works

of

a definite

gregorian

progress,

theme

master

the

find

treatises

spiritual

spiritual

by Basil

with

We inevitably

interior

outlined

that

of

of

the

seen

Basil
from

explored

been

knowledge

of

on Byzantine

had

had a first-hand
Nazianzus.

itself

the

Maximus

exclusion

that

We have

even

inherited

the

from

shaping
if

spirituality

ideal

on Maximus.

influence

century

and
to

Basil

apart

The moderation

Nazianzus,

of

St.

of

ninth

considerable,

to

his

of

So that

gone

impressed

yet

the

having

cenobitism

had not

anbhoritism

that

recog-

of

character

possibility

Chrysopolis.

we

cenobitical

the

is

Maximus

quality

ideal

His

Basil,

But

of Constantinople

of
278

basilian.

influence
of

outlook

monastic

the

the

monasticism

to

his

of

probability

have

Studite

in

time

renaissance

but

with

hie

relevance

monasteries

was stamped

references

the

the

Cyzicus,

at

of

basilian

place,

in

regime

been a monk.

and the

the

as unequivocally

explicit

the

in

that

may have

Basil

taken

obtained

in

monasticism

True

yet

environs

emerged

St.

of
277

monastic

ideal

Byzantine

the

about

nor

Maximus

of which

do know that

definite

Chrysopolis

of

94

encountered

systematisa-

Maximus's

on the

will.

The

95
consummation

of

envelopment

the

of

God intimately
brother,

Gregory

the

was known

writing

to

the

passions,

joy,

prayer,

reading
find

level

their

Maximus.

in

two

of

its

of

the

milieux

through

the

teaching

of Evagrius,

other

development

of

it

with
of

the
Origen

works

Maximus

Moschus
the

Cappadocian
as a theory

would

his

apokatastasis282
the
in

teaching

of

the

one
a

Origen,
time

which

which
primarily
finds

also

and Climacus,

the

Pseudo-Dionysius
assimilation
that

of

find
we

him

acquiring

Maximus'
but

of

and,

modified

traditions,

of

him by way of

reaching

carrying

works

theme

through

way in

monastic

the

if

and eventually

from

knowing

The dependence

Nyasa

monastic

and

goodness,

as the

works,

that

faith,

i. e.

of

Epektasi98And

the

in

his

the

the

between

even

of

reached

testimony

He

charity

spirituality.

patent,

Egypt

dimension

theological

and

in

life;

as well

therefore,

great

in

rise

life

with

attributes

an original

We can say,

confluence
taking

is

280

Dionysius.

of

his

influence

the

undergone

his

knowledge

direct

struggle

The contrast

to

on Nyasa

from

would

teaching.

mystical

impassibility,

and peace

central

are

that

monastic

virtuous

conduct,

and through

Dionysius

apart

the

of

Christ.

of

the

Nyasa:

of

providence

darkness

monastic

preoccupations

same monastic

angelic

himself

justice,

have

the

elements

imitation

developed

erudite

thought

of

Basil's

Maximus.

Gregory

of

implications

silent

man knows

279

this
of

the

divinized

Word made flesh.

a system

in

place

the

which

completed

a highly

with

So we find

of

the

Nyasa,

explicit

it

endowed

God in

in

by providing

make more

the

Spirit

of

takes

growth

through

spirituality

too

spiritual

rendered

and
and
intelli-

the

gible

it

providing

time;

there

while

spiritual
that

to

insensitive
that

Desert

were

unaware

Fathers.

This

is

entered

he was cut

cenobitical

forms

Cappadocian

heritage;

the

formation
the

ople

way of

religious
of

extant

knowledge

the

of

we think

whether

Cyzicus

to

or

and then

spent

surprised

at

of

the

would
further
of

as having

of

both,

the

evidence
in

sharpened

his
his
of

appropriation

means to

ends

within

the

from

exclude

Constantin-

near

any

a more

of

the

event,

that
so

discipline,
being
to

at

or

not

be

awareness
in

and facilitated

reflection
sphere

sojourn

the

Chrysopolis

we need

His

in

initiated
Chrysopolis

begun

insights
his

more

the

a comprehensive

works.

mean

show a thoroughgoing

Cyzicus,

of

Maximus

the

of

and methods

either

in

or

not

especially

as having

some time

tradition
have

going
or

did

it

In

him

if

that

patrimony

life.

monastic

were

the

of

saying

life,

twofold

desert

tradition

Confessor

and then

Lavra

Palaia

the

imagine

and liturgical

rich

ideals

of

Cappadocians,

a monastery

the

of

monastic

to

can we equally

of

of

the

the

of

world

regulation

Palestine,

nor

programme

writings

a way of

of monastic

knowledge

primitive

forms

great

the

from

off

the

on

monastic

towards
of

in

Lavra

Palaia

the

the

a cenobitical

with

the

The influences

be a mistake

refinements

as

sophis-

than

the

a bias

if

emphasis

for

would

with

the

monasteries

that

it

forms

monastic

283
of

were

endeavour,

was more

different

formulae

and different

life

as well

justification

as typical

can be seen

Maximus

that

Pachomius.

of

system

empirical

his

intellectual

its

ideal,

monastic

an organisation

with

in

ticated

the

degree

a high

to

96

on the
of monastic

Africa
a
relations
practice.

Pratum

Spirituale

straightforward

style

In the
simple

instructive

biographies,

that

purpose

moral

in

life
the

transfiguration

the

monks,

Francis
to

work

of

that

Maximus

of

are

550 and 619 at

life

less

or

more

the

society.
attempted

to

should
there

were

day.

In

compromise
monastery

Palestine,

the

where

form

the

of

to

of

monks

The
but

their

at

maximum,

organized

that

a hermit

of

and ecclesiastical
had

Justinian

of

life

eremitical

an organized
to

interests

community,

be found

in

us because

he found

received

time

the

eccentricities

the

a lavras,

delta

Nile

a well

colourful

to

on Maximus,

monasteries

The possibilities

of

solitaries

which

bearing

them

secular

that

that
the

established

life

more

fact

Rome, besides

way to

put

both

relation

hardy

the
and the

legislation

the

in

still

in

Egypt,

monastic

that

from

the

offset

be lived

possible

from

by prescribing

hermits

to

gone

minimum.

cenobitic

withdrawn

Although

the

their

varied

living

community

the

definitively

540 and 634 to

monastic

in

formation.

between

between

rooted

his

of

of

important

about

are

not

world

so precisely

Moschus

dates
they

was undergoing

around

this

Alexandria

done

having

of his

fact

the

the

Palestine,

of

of

was achieved

having

of monastic

of

and Samos on his

as Cyprus

as well

is

with

us a sense

creates

Maximus

and then

Cilicia

Syria,

to

The pertinence

lavras

the

Sinai,

Thebaid,

types

that

world

travelled,

was widely

the

us

Fioretti

short

and anecdotes

communicates

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interest

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Moschus

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284
Assisi.

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portrays
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own time

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97
of John Moschus we have in a

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comprised
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98
training

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life

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master

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Palaia

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fourth

its

about

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tighter

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things,

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angels,

demanded
on the

union
287

and

ground

A cursory
obvious

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in

described

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oldest

of Athanasius,

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and the

primitive

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Moschus
life.

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monasticism

innocent
the

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Vita
Pachomius290

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describes

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problems

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makes

texts:
monastic
289
the Vita
Prima

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288
work.

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retaining

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with

continence,

tradition

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contemplation

vigils,

formulation,

&oxrIact

conversation

291

day was

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of

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monasticism

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century,
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history

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of an acknowledged

liturgy

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was founded
286
and although
century,

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285

vigour
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99
the

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7cpoa1ceeLa
task

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imitation

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human passions

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294

natural
monastic

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100
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laws

God,

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of

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is
it
of the heart,
297
John visualises

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298
The function

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299
obedience.

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296

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306

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304

time,

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profounder

throws

into

103
the

relief
time

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formulation

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theories

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teaching.
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to

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of

expression

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ness.

image

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cipation

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Catherine

same elements

he may have

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of

preoccupations

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and

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language

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monastic
is

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had by then

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The influence

world.

apparent

at

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Evagrius

of

of anthropological
and the provision
307
This is symptomatic
models.
of the

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of

the

that

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point

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of

tradition

of

in

Gregory

dependence

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established

desert

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of

the

tradition

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Gregory

not

to

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mutually

on both

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influence

in

turn,

monasteries

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Antiochus

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evidence

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tradition,

obtaining

more
and

if

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less

widely

we can rely

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of

influenced

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and would

its

presence

312

of Diadochus,

in

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have

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frequented

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probability.

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we find

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and Moschus

or at

knowledge

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and Climacus

Pandectes
of

of

contrasting

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311

the

of

and philosophical.

Sabas309

St.

of

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evidence

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Pseudo-Macarius
of

with

refined

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on the De Instituto
308
Nyasa,
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to recall

pertinent

termin-

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on
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regard

with

ology

influence

104
become normal

Life,

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not

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Maximus

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macarian

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synergy
313

and charity.

gives

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indisputably

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come into

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with

desert

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interpretations

by the

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offset

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fathers

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intellectualist

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the

Centuries314

it

equilibrium

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disciple

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ad Thalassium,

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correspondent,

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heart,

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evidence

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and intellectualism

spiritualism
derived

Sophronius,

with

Pantaleon,

of

influence

macarian

relationship

figure

ehadowier

then

the

we can attribute

105
on Maximus,

desert

the

an adequate

interpretation.

intellectual

Life

The Syriac
the

influence

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in

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ascribes

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316
Origenist

St.

Origenism

of

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crisis

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monastery

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to

315

106
half

the

of

information

sixth

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about

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have

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does
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Trinity'.
the

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goes

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identification

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553 struck

Maximus

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De Principiis,

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But
matter,

we find

refused
318

flesh.

the

of Christ.

Pantaleon,

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in

of

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nature'

possibly

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victory

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precisely

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John

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or

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and Nestorians

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obtain
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mean that

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himself,

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Maximus

who

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synthesis.

usually
assigned
319
I,
11,320
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et

107
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325

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are

the

which

are

considered

Praktikos

Liber

Asceticus

is

monk,

although

the

here

a series

of

more

'purpose

of

the

not

unity,

God in

but

with

the

interest
extent

daring
value

from

the

that,

to

to

restore

that

of

Christ

whom he'finds

to

seen
the

the

Stoics

original

the

his

meaning

foundation

Maximus

and his
because

that

of

supreme
of
of

to

prudence

of

together

at
in

evagrian

with

the

principal
lines

the

of

intellect-

excessively

he was able

bias

of

disengage

could

as the

and

depend

its

Alexandrians,

rectification

the

for

of

its

unity

principle

work

heritage

Evagrius,

asceticism

ensures

adherenece

was possible

of

this

handling

from

the

one human nature

328
Although
confusion'.

the

the

The
of

the

of

Maximus

while

teaching

and Death
love

of

spirituality

an orthodox
ualist

psychology

speculations
is

it

than

rather

the

of

magisterial

and through

by Christ,

by disobedience
is

of

teaching

ascetical

restoration

'without

and usefulness

asceticism
taken

the

long

two

admonitions.

Charity

a unity

into

synthesis

basis

and an old

proposed

disrupted

on the

on the

a novice

salvation

is

passion.

merely

Pontus.

develops

disconnected

been

has

to

enslavement

of

Lord'327

among men that

of the
326
The

between

a theological

less

revision

The splendid

plan

we have

de Caritate

of

eventually

monk.

the

in

grounded

so that

form

by the

monologues

large

pof Evagrius

this

Capita

and the

a dialogue

in

works

be a studied

to

theologica

and Capita

significant

Asceticus

and Gnostikos

Liber

is

de Caritate324

same time

the
the

Passion

expression
self-love

of

and

God in
man towards
329
This
stability.

of

his

appreciation

of

108
the

definitions,

Chalcedonian

developments
conclusions
Christology

of Evagrius

because

Christ

of

in

participation
the
of

Henad and charity

Logos

Incarnate
tio
in

that

Him and so it
of

plation

their

being

Liber

Asceticus
of

gnomic
four

literature,
books

represents
the
in

wisdom
this

deification

God,

One,

332

Fathers

passed

from

on the

In

of

Evagrius

and the

take

the

has

through

renunciation

or

cultivation

form

divided
and
The

its

to

refers
its

roots

of

monastic

of

monks

of

this

concern

for

confluence

monastic

as

century

four

style

with

the

Five

generation

the

of

the

to

his

tradition

to

time

deification.

number

and a living

we see

the

practice

the

asceticism

passions,

They

monk to

Evagrius;

generation

330

apophthegms

The apophtn gmatic

Desert

way.

traditional

war

the

Gospels.
the

to

invention

owes its

contem-

in

on ascetic

the

the

can be seen

they

331

Gnostikos.

lead

to

of

at

of Evagrius

a hundred,

of

realized

treatise.

context

a series

calculated

prayer
form

the

is

be a complement

to

that

The oxowd

what

intended

were

the

us.

theme

splendid

teaching

the

Centuries,

Gnostic

into

and in

in

for

assimilate

to Elpidius

sent

a redressing

this

de Caritate

The Capita

of

in

Maximus

not

possibilities

be found

fundamental

the

is

The way to
was charity,

and died

we should

of

and its

and the

to

were

who suffered

is

KupCov

Maximus

of Evagrius

speculation

gnostic
both

Henad for

the

Passion

the

Word.

and the

Christ

The

intellectualism

exclusive

between

distinction

debate.

had no room for

its

ultimate

Monothelite

the

in

their

to

taken

and eventually
by himself

by Neo-Chacedonian

clarified

worldly
of virtue

in

satisfaction,
and the

109
of forms

development

especially

speculation,

of Origen

said

himself,
333

intellectualism.
the

salvages

Christian

of

text,

evagrian
to

of Origen

In the Capita
in

this

spiritual

the

that

organising

it

founded

is

the

the

in

teaching

awareness

Jesus'.

presence

divine
in
then

hid

the

all

hearts

our

dwells

are

according

to

in

treasures
to

of

be found

And they

all

are

and not

the

man;

that

faith

requires

thin

that
is

in

it

implies

is

purification

is
in

Christ
of

intimately

and Col. 2.3,

words

of

the

hearts

by faith

wisdom

and knowledge",

the

treasures

to

a presence

by the

an

awareness

revealed

some way bound

makes

merely

there

measure of the purification

336
This is central
commandments'.

and we note

and

that

the

ality

the

of

ascetic

3.17

our

the

to

and more

to

according

Christ

and knowledge.

wisdom

by the

'If,

of

in

believer

in

Word as the

God which

Ephesians

Conflating

Apostle,

in

Gospel

constitution

Centuries
of

the

to

writes:

Him "are

the

the

Cappadocians

de Caritate

development

a marked

Christ

of

believer.

author

our

is

There

this

Maximus

of

love

'the

ol

the

body

Capita

work
so much an original
335
through
All
plagiarism.

the

the

with

Incarnate

whole

it

in

Maximus

by replacing

to
is

on the

of

principle

spiritual

the

tradition

perfection

Pseudo-Dionysius,

that

charity

abiding

than Christian

de Caritato

owe inspiration

may be

whatever

fundamental
on charity
and its
role
334
life.
from deft
Apart
adjustments

revelation

or

the Logos mysticism

a more Hellenic

orthodox

ideal

gnostic

Alexandrian

becomes in Evagriua,

undoubtedly

which

with

of contemplation

up with

to

the

of

each

his
of

of
heart
man

spirituChrist

faith;

observance

and

in
that

of

the

110
and presumably

commandments,
love,
of

in

presence

to us;

that

order

may be the means of revealing

it

that

this

admitted

because,

through

The gifts

are

and

says
grace

your

the

anthropology
intimate

Holy

life

in

his
is
'led

of

is

It

This

man lost

"I

it

is

even more
of

life

associations

the

him

the

a motio

truly

the

strong

the

by

the

is

that

properly
heart
of

is

of

made dead'.
not

of

the

truly

Christ.

death

although

the

a common

very

of

even

restoring

life"
the

the

is

and this

sui
life

action

linking

reapp? op1iation

who had been

are

at

the

in

now possess

is

image

of

way of

am the

Holy

the

of

way of

as Life
is

which

by sin;

a restoration
to

Christ

puts
life

spiritual

back

they

'He who says

Christ:

own but

as the

and
of

grace

and meaning

Maximus

of

the

a sublime

of

an obvious

it

'the

men because

because

mankind

of

341

Pauline

in

be able

universe

pledge

centre

Christ

338

the

to
the

by

it

in

you will

of

elements

its

when he sees

obvious
unity

life

which

the

and anthropology

lost

the

you

and is

"heart"

The revelation

meaning

attributed

finds

then

339

are

we have

Spirit.

christology

life'.

the

Here

presence

the

more

in

us

A little

lives

impurity.

'and

Christ337

calls

'who

of

Christ'.

of

life

lives

340

Spirit'.

because

Incarnation,

which

of

he tells

Lord

Christ

for

Spirit.

Holy

the

'which

unaware

baptism'

Christian

Christ

of

is

mind'

the

Trinity,

of

the

gifts

love

active

of

mind

indwelling

know the

of

it
holy

of

'Cleanse
to

be gifts

to

said

that

lack
we

laziness,

a fullness

divine

these

from

that

Maximus has

this

before

Just

excluded

on he speaks

further

the

we are

us into

initiate

will

of wisdom and knowledge.

that

by the commandments

most of all

Christ
342
quoted

It
who
The

directly:
A further

found

live,

'I

realization

seems to

divided

indivisibly

for

exemplar

is

but

Maximus

then,

work

Christ

of

the

night

the

tyranny

looks

be pointing

the unity

female',

in

nature

both

'being

above
he

towards

disposed

wed gnome to
347
the new Adam.

man to

Christ

one,

writings

their

notes

and the

626'

'by

early,

these

him

but

sentences,

reader

be able

will

older

into

Balthasar

Centuries:

has
the

to
into

masters

trapped

ten

the

heavy

in

has

taken
that

capita

draw

benefit

Theology

transcendence

the
of

of

he

Von Balthasar
ad Thalassium

the

to

of

preface
the

that

ensure
the

Incarnation

insights

of

without
Origenism.

evagrian

contents

on

material

care

from

and

heterodoxy

classified

for

by

placed

dependence

on Origen

Maximus

of

a group

With

are

Quaestiones

is

There

II.

and through

them with

oeconomica

on the

dependence

Ambigua

Evagrius

et

630 and 634.349

between

Sherwood

Von

He prayed

which

equally

enabled

theologica

The Capita

being

of

the

sees

one human nature,

seeing

these

nor

3.28).

The new man,

in

there

348

fact.

the

has

for

in

Greek,

analogy,

union

men and is

as an

male

(Gal

to

that

and

become

neither

be

'is

which

Jew nor

to

where

dividedly344

Christ345

in

passions

dates

Sherwood

is

he suffered.

and so to

is

has achieved

is

duo deference

on all
equally
346
Christ
all'.

them

but

there

all

issuing

before

me, .

of unity

Trinity

Christ

which

free,

with

of

the

to

is now 'neither

nor

all

in

implications

and combined

bond

neither

lives

Christ

29 and 30 of the Second Century

where there

mankind

the

of

in paragraphs

Maximus

I,

now not

343

ill

of

the

God and temporality

Gnostic
as

350

112
the

Sabbath

mystical

Testament;

the

of
his

Epistola

things

but

conversion.

faithful

than
his

During

to

Justinian

's Council

But

his

hie

great

This
of

to

display

His

the

explicitly,

the

Centuries.

the
to

so that

when he was faced

their
value

of
is

had for

the

deviations,

with

in

of

incorporate

higher

acumen

thought

nothing

Maximus

in

of

condemnations

Evagrius'

attempt

tensions

352

sons of God united?

reverence

which

intellectual

the

for

self-effacement

admirable

syntheses

rather

unilateral

approach

was different

the living

representatives
of what he
353
But here too his intentions

to be heresy.

eirenical.

to

in

pleasure

to condemn Origen

syntheses

even

these

write

or even more probably

and to

reverence

spirituality.

and take

beautiful

the

some

or rejoice

rejoice

speculative
is

reconcile
his

of confronting

were

the

so that

he sought

recognized

the

larger

into

dimension

polemics.

553,

predecessors

may be lost.

Fathers,

more

policy

customary

teaching

What is

in

through

seen

he knew through

Origen

of

heretics

because

Of the

remaining

of

and

give

do not

'I

the

he was forced

trial
the

Origen

to

from

Parousia

work

wrote:

the scattered

sei

possibly

than

ill

symbolism

allegories

outstanding

Maximus

I wish

misfortune,
their

this

of

the

new metamorphosis

and ascension;

XII

because

their
in

scope

perversion;

and economic

ascent

metamorphoses
of the Logos,
351
These indications
sabbath.

eschatological

In

mystical

the

deification;

resurrection

mystical

idea

transcendence;

as world

of transformation;

stages

Good and its

of the way of perfection;

Economy;

redemptive

Old

the

creature;

classifications

symbolical

the

the

of

essence

when

writings

it

was a matter

belonging

to

]-13
this

the

class,

remarkable

E isptola

long
a

exhortation

is
ing

for

the

letter

deserves

one that
to

II

to

is: meant

to

that

vocabulary

in

that

kind

appeals

to

theoria

but

Chamberlain,
considerations

Epistola

benefits,

a typically

earliest
scholars,
that

here

vere

in
yvui-q

term

from
is

verbal

on the

thinking
then

used
356

opusculum.

'it

is,

it

Referring

to sum up in

disposition

in

with

have

Maximus.

the

the

means that
for

relationship

God's
with

Maximus

that

is

here

Maximus

First

is

have

not
in

this
that

says

inward
together

in

keeping

16 the

an
existential
,
that

with
with

conviction
to

orientated

implies

later

Good,
race

formula

Sherwood

Maximus'

found

it

cases

a Father

of

opus

the

uses

other

and would

whole

God which

notice

a universal

the

c xcv

to

in

to

(q

human %6yoc cvicew

man is

or

way it

for
the
all-embracing
care
an
357
this
Behind
arid
nature'.
that

355

question

to

perhaps the
354
Maximus',
and

failed

not

a definition,

respect

and its

comes from

be admitted

to

the

of

'on love,

was so central

by him

the

exhortation.

a letter

dyothelite

Stoic

introduce

grief

and although

must

to

the

John

to

on salutary

that

date

to

as yvw4ij

right,

been

practice

letter

was almost

Scripture.

to

Sherwood says:

this

It

of

the

maximum agit

usage,

basis

recommend

on,

jeopardy

basically

fail

Combefis

may be hazardous

but

embark-

had recourse

not

treatise

from

courage.

gratitude

monastic

II

Of Epistola

his

does

IV is

virtues.

little

of

Epistola

was in

career

on the

the

on his

his

context,

of

Maximus

that

Eparch

have

should

a letter

is

III

Epistola

Maximus

is

notice

Chamberlain.

the

George

stiffen

inevitable

letter

the

John

Since

Constantinople.

most

God.

This

capacity
he is

what

114
and that

he becomes

that

requires
nature
this

he becomes

man in
in

expressed

fellow

his

with

God and had laid

to

was united

the

simplicity
to

self-love

to

his

expressed

in

rise

the

The waywardness

because

man,

by his

abuse

himself

with

nature

and,

his

away from

this

ignorance,
in

other

place

It

required

to

heal

man's

nature

its

Yd,x,i

of

The purpose

nature
the

wilfulness

Y7c'n
God.
of

and to

the

restore

Father

injuries,

nature

to

the

this

use of the meontic

At

of

of

and to

sin

the

was to

the

each

with

361
Word

divine

to

deifying

the

for

took
love

he freely

to

way of

and leading

and through

nature

by

shattered

Word Incarnate

and death,
Father

stabilize

same time

and accepting

he restored

with

restore

no longer

the

about

the

of

God and men through

divine,

suffering
will

of

death'

unity,
.

The upshot

on human nature.

Incarnation

of yv(Z-n

consequences

based

with

its

turned

Devil,

360

identify

to

loggerheads

at

unto

nature

saddled

Incarnation

the

of

To bring

God.

of

pleasure

refused

by the

towards

a community

was established:

363

freedom,

of

of union

power
362

union

human nature

fragmented

deceived

'sickness

he

passionate

of
the

of

of yvcTI

kenotic,

the

because

and tyranny,

egoism

of

of

of individualists,

was a multitude

God through

mean that

would

unity

pursuit

bias

natural

to

foundation

the

vocation

sense.

his

his
of God and manifest
359
is seen as man's
The Fall

goodness

and consistency.

failure

like

turn,

The realized

men.

reflect

would

in

This,

This

innovate

should

and become

reason

personalisation.

he does.

what

freedom

his

358

its

of

to
hold
his

submitted
the

paradoxical

original

115
364

unity.
the

Because

yvwi

and in

members

which

related

to

Maximus

concludes
in

charity

and to

one another;
sin
each

justly

famous

to

his

ignores

every

of

may find
Stoic
that

difference.
the

hypostatic

here

concepts,

369 there
the

contemplative

intuition

the

contrary,

we are

has

been

of

the

immeasurably

mystery

of

united

in

one charity

union

the

presented
enriched

with

of

of
the

modes

a man,

where

the

which

finds

Even
in

no question

by secular

but

mysterious

elaborated

overwhelming

Christ.

wrought

one person.

67

confusion',

existence

is

man

intimately?

is

368

God

by

which

without

and

and

to
be united
366
In his

in

the

God

suffered

Christian

doctrine

Pauline

signify

would

the

in

365
to

a man to

like

A 'union

are

being

and goodness,

expression,

creature

of

to

cleave

most

possess
glory

be

obstacles

idioms,

himself

conducts

two natures

the

of

to

deification

describes

divine

the

nature.

of

they

which

Chalcedonian

and the

in

unity

to

one,

principle.

saints

order

at

sense

in

the

the

in

friend.
a
as

Creator

exemplar

the

the

us to

persuade

death

again

men wore

achieved

a communication

part,

whom he treats
use

to

which

removed

Maximus

in

the

Christ

letter,

Man participates

to

had been

in

that

for

recover

unto

and God exchange

God,

would

consequently

other

it

comparing

they

order

even

and to

of

that

way of

resisted

body,

other,

each

were

the

of

reconstitution

and cvoLC,

its
synergy

though

we

Platonic

and

a reductionism
author's

of

thought.

an anthropology

by a profound

On
that

understanding

Chapter

116

III

LANGUAGE, MEANING AND STRUCTURE IN THE EXPOSITIO

Having
in

examined

the

it

will

a general

way,

of one of. his

that

his

is

merely

from

but

becomes

it

Here

an assessment

so to
than

rather

to

encounter,

face

is

writings

to

say

about

content

his
of

less

the

of

his

coherence
2
Even
obvious.
such

of
the

manifest

Quaestiones

ad Thalassium,

the

of

St.

not

style.
of

unaware

himself
in

saint
from

gained

the

writings,

how he expresses

impression

writing

emerges,

an analysis

sketch

overlooked

scrutiny

spiritual

of

or

Maximus

Dominicae,

conclusion

more

This

which

so radiantly

on the

Commenting

author,

the

in

have

from

and observe

confirm

seems to

critic

the

of

he says.

what

should

this

the

speak,

profile

This

too

apparent

Orationis

of outstanding

founded.

we can approach

himself,

be seen from a closer

to be a writer
well

method of St.

the Expositio

works,

claim

attainment

theological

a face
life

his

and

celebrated
evidence.
Photius

has

Maximus:

he is tortuous
his style,
As regards
in his
in inversions;
he delights
he is in his
sentences;
element
and he does not take care
with
amplification
to express
himself
The result
is that
accurately.
his writing
is shot through
with a lack
of clarity
in understanding.
Subjecting
his
and difficulty
tumid
discourse
to a crudely
to
style
with
regard
he does not try
to soothe
construction
and cadence,
the ear.
His figurative
does not
use of language
glow with
grace and charm, but is undertaken
simply
He even cones close
to blunting
and artlessly.
he
those who are keen on him, for the solutions
that
contrives
are far from the text
and known hi3tory,
from the difficulty
itself.
and even farther

Photius
thought'
admitting

goes on to recommend his

and acknowledges
the

pertinence

his
of

'contemplative

genuine
this

piety.

criticism

ways of
While

of the

117
it

Quaestiones,

be noted

should

too

that

Maximus,

more or less

contemporaneous

selected

among others

for

characteristics
master

saintly

but

thought',
cursory

view

not

merely

language

and

Pater

of

Noster
may

structure

impression

on the

Commentary

the

ways

and distinction.

power

of

been

displays

by the

given

Constantinople.

of

Language

his

all

language

accepted
we have

to

weigh

approach

the

Further,

like

language

the
and

absolute

entities,

With

these

ology

of

it

text

without

giving

numbers

in

we are

it

in

its

to

bear

keep

expresses

a means

of

also

details

the

about
from
the

notes
of
refer

us to

enable

about

selection

brackets

if

it

rather

should

but

merely

discretion

constantly

that

merely

This

to

to

nature

the

kind

in

context.
mind

at

the

termin-

is

not

meant

draw

some

of

the

of

theology

the

language
he

analysis
terms,

and conjugation.

frequency:

that

reality.

grasping

of

to

not

are

a computerized

occurrence

inflexion

that
so

a master,

mind we can now look

4
the list
Noster.
While

Pater

not

with

of

in

provisos

practised.

liberty

he intends

but

by Maximus,

the

each

word

thought

be exhaustive,

used

with

the

him we have

the

Maximus can use the

predecessors,

great

meaning

conclusions,

of

by Photius,

have

of

one

and contemplative

his

counterbalance

Like

to

of

of

point

Patriarch
(i)

a writer
of

to

serve

'anagogical

examination

the

from

of

to

work

this

with

assessment

show him

which

another

The

118
Yt
d.i
ot. t

&YaKw

(8),
EL)

ou%r

(5),

pc'r

(14),

gxovocoC

(5),

(8),

eeoxorCa
ev6C

(7),

(13)

pxA

evatioS
(4),

cd

xgvwaiC

(49),

eedti-nC (4),

(S),

(2,
),
xCvT1OLC

6voa

(9),

(4),
(1),
vX1

wpdvoca
oSa
(12),

(9),

(8),
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(17),

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ovTa

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b7cpxciv

(1),

vor.

(30),

nvea.

(1),

(S),
p
(13),

ceop
(34).

(7),

6sta

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weLpaocc

(24),

(12),

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(5),

(6)

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(6),

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xen

7EapF.LC (2),
(79),
cpvatC

(2),

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(2),

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oogCa
(15),

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cvoLxdC

(5),
(67),

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(15),

(12),
ompe

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666un

(25),

r.wi

(3),

(11),

(15)

clvaL

eewpCa

(9),
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(2),

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Ca (20)
aaLXc
,
,

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(26),

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(6),
c
atoOTIo.

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(17),

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(1),

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(16),

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(4),

eeca

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(39),
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rp6woc
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oLC
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cat. vdeva
xcpLC

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It

will

considerable

proportion

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of Thunberg6

special

this

terminology

that

patient

of

plastic

to

become

of

in

its

the

abstract,
us to

invites
presence
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of

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to
of

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granted

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for

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This

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the

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axioms

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through

of

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first

authority(wC.

universal
clear

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is

truth

is

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has

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deduces

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knowledge

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with

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induction.
and

and

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proof(&16s

syllogism

universal

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materials

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is

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same universality

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takes

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and all

principles

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&Lo'

conclusions

necessary

vocabulary.

a scientific

the

of

meanings

whether

ourselves

ask

merit

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and the

universal

had

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origins

concrete

time

a language

fixed,
that

besides

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if

presence

from

usage,

by the

was,

each word would

the

cognate

connotations

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is

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we can affirm

in

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a cluster

consistent

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the

here

vocabulary.

scientific

part,

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that

like

precision,

and distinctions,

attention

confidently

will

it.

attained

at works

of Maximus on the way to technical

already

words,

and particles.

and Scripture

philosophy

list

of 13,274

conjunctions

show that

will

common usage,

not

this

Lampe5 and more pertinently

at

glance

conceded

the article,

including

that

be readily

119
makes a

derived

sense.

it
"?

120
the

Since

from

derived
in

major

principles,

but

of

the

theology

law

of

possibility
beca

understanding
them

of

the

of

theology

of

the

satisfies

the

knowledge

through

of

in

reached

and accidental

theology

justifiably

the
said

of

theological
straight

use

is

road
off

that

it

explanatory

faith

of

induction

of

theological

and

and
insight.

collative

process

and gives

rise

can
in

terms

of

the

that

to

title

the

claim

explanatory

under-

ultimates
from

so that

determinations

that

So in

The first

Thomas abstracts

rational

He

and behind

of

that

in

method.
10
of

use

do

the

&La-cAj1j.r1
his

of
to

not

affirm

articles

reason

profess
in

revelation

to

Creed

an exercise

St.

is

scientia.

the

causes

"

particular

truth

of

'explanation

Aquinas

the

evolution

is

It

kind

revelation.

by the

proper

this

the

of

are

science

analysis.

can

we find

exigencies

of

in

eat

divine

the

of

realized

principles

have

merely

ratiocinative,

and

standing

ideal

formulae
of

this

ensures

&XLo'tiijif

the

doctrina

sacra

a discursive,

is

sense,

but

reasoning

to

possible

of

its

mathematical

etc.,

example

has

basic

requirements

been

process,

rational

deduction,
It

has

content
of

principles
the

the

attaining

se it

treatment

his

the

of

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it

rooted

common

kind

every

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is

science

the

are

contradiction

meet

summarily:

says

of

historical

to

simply

will

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rationality:

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knowledge?

in

ultimately

process

it.
these

axioms.

that

violence

of

are

scientific

ultimates

and metaphysical

universals

transcends

ground

the

logic:

the

beyond

principles;
9 the

process,

or

induction,

experience,

proper

premisses

his

be a mediation
of the
12
This was
categories.
to

Aquinas

travelled.

was not

the

way of

It

can be

Maximus.

121
the

When we examine
light

the

of

achievement

although

ultimates

language

shows,

evidence

of

scientific

in

an habitual

that

it

Pyrrhus,

with

was well
the ultimates

Pater

Noster

presented
it

a scientific

look

teaching

that

'if

at

to
Maximus
of

being

the

in

but

we are
find

do
not
we

vocabulary,

his

In
of

some of the

unmistakeable

reveal

will

discourse.

the

us

assures

,
even though

that

in

with

presented

treatise.

A closer
Koster

ourselves

CLoT1ji

We are not

used scientifically.

a scientific

of

demanded by

that

performance

competence

we have to admit

with

His

no

draw

thinking

instance,

for

the

within

reach

13

is
to

to

so find

and

discourse.

as the

principles

us to

that,

admit

There

a tendency

intention
of

realm

Dispute

is

the

in

analysis,

from

alerts

which

to

discursive.

not

There

a different

a different

is

in

reached

proceeding

conclusions,

we have

the

form

conclusions.

paranetic
here

the

been

Maximus

of

we have

Aquinas

of

have

No= er

Pater

essay

an author

clearly

we are

justified

faculties,
which

refer

meets

that

to

a single

requirement.

on the

'spiritual

lays

speaks
in
faculty.

five

taking
14

senses'

in

down as a canon

it
of

kind

another

of

evidence

Rahner

Origen,

passages

in the Pater

spiritual

into
We find

account
that

texts
Maximus

In the Ambigua he says:

that is the eye, is the image of the mind;

The sight,
that is the ear, is the image of reason
the hearing,
that is the nose, is the image of the
and smell;
taste
the
is
image of the
appetite;
aggressive
15
touch
is the image of life.
and
appetite
pleasure
man to be fitted

Maximus understands
powers

corresponding

may effect

unity

in

to the
creation

five

with

bodily

as a whole.

five
senses

spiritual
so that

We may now

he

122
to

proceed

some texts

examine

and then

faculty'

corroborate

further

statements

that

hension

of divine

things

abstract

that

elaboration

our

than

single

by adducing

claims

would

'a

of

indicate

seem to

of

speak

a higher

be required

appre-

the

for

revelation.

(877C):
He (the Word) imparts
a share of divine
by making himself
life
in a way that
he
eatable
himself
understands;
so do they who have received
from him such intellectual
by the taste
sense that,
they know in accurate
food,
knowledge
truly
of this
that
'the
Lord is good'
.
terms

The crucial

are
16

xaT1, XLYuwot, v
by Maximus

it

is

some kind

if

it

is
is

it

is voepd
ter

it

but

takes

God himself

its

immediacy,

more
are

imbued

tion:
the

-xoL6'rii
creative

or

iuiiversal

concrete
one level

to

sense

will

the

quality

be communicated

.
the

give

makes

This

passage

has

way to

tradition

give

of

Christian

and

acsomething

its

who eat

divinisa..
illustrates

when common

something
verities,

purified

personal

rise

Those
for

to

a technical

terminology,

to

9bc58 Lov

men.

of

the

(an

real,

himself

that

use

of

concreteness,

the

descriptive

experience

through

its

of

Word in

man can

something

obviously

the

of

of uo'DC ;

where

knowledge,

sense

perception:

that

has

it

as
'the

that

sense

area

God;

looks

even

level,

that
'7

himself,

between

tension

language
if

in

%pdc eewaLv

and a more

vocabulary

place

referred

about

it

of

a higher

a divine

with

character

This

embodiment

perfect

knowledge

thoughts

The Word makes

he
can be tasted.
and

slbva

a realization

imperturbable

touch).

Aristotelian

love:

of

character

the

of

at

in

Yei3otC,

knowledge;

the

has

voep,

a web of

through

It

merely

affective

aia(), gmc.

an

experimental
its

not
of

good'.

is

enco

is

knowledge

it

The object

to

Lord

atQ8T1QL6,

more
known

language,

at
is

and known intimately

123
by the

this

that

the

author

enjoys

apprehension.
(897A):

connotation

nourished

by virtue

with

a variety

bread

life

of

sin

this

in

himself
man's

of

knowledge

died.

to

to

capacity

The

to

and know in

the

Word-bread,

to

experimental

he

The Word gives

and live.

the

ecwp ca

vanquishing

live

to

aspire

'works',

for

the

in

embodied

IIpC L4,

for

accept

be wise

'is

%oLxCAwc.

agreed

Man must
to

saved'

is

Adam had

If

'we are

Word

for

and full

proportion

basic

the

account

he is

if

the

obviously

have

knowledge

each

been willing

had

not

would

in

of nourishment

and eating:

and wisdom';

and death.

way,

tasting

of

ways

of

OcoXorCa

and

we have the notion

Here again

its

of

is

The implication

writer.

deserts

the

voU

of

deepened.
be
can

Word which

bread of
(901A):
He who seeks the incorruptible
knows
the
that
through
one
prayer
wisdom
....
the
divine
in
attainment
of
consists
pleasure
God, the
the giver
things,
of which is naturally
the
is
free
of
choice
will
of
of
which
guardian
The only pain is failing
the one who receives.
blessings
these
to attain
.

here

We are given
of

the

feature.

distinctive
to

the

senses

realm

I%LOvta
level

than

corroborated
of

vocp

aEoOro .

internal

passion,

follow

of

of

their

18

In

Aristotle

affections

Maximus

97-LOvpCa

that
and

experience.
are

material

by Maximus's
in

being

principles
teaching
the

we can

Pater

it
8vdc

dimension

moral

our

as their

would

this

transpose
the

follows

in

We are

The assumption
exercised

of

speaks

of

and pain

and assume

8v6

instanced

things.

pleasure

spiritual

and

'passionate'

or

emotions

or

on which

nature,

divine

of

experience

'feelings'

the

something

of the

at

that

a higher

warrant

is

on the

transformation

Noster

(896AB),

where

124,
is

voIDC

with

further

(905C),
on

appetite

insatiably

knowledge

man's

quality

dimension

mental

for

bread

in

the

drive

implications

life,

of

wisdom,

the

reveals

play

of

in an appetitive

the transcendent
the

of

set

to move 'our

said

the

Himself',

and is

similar

'Axopt o' wC

capacity

way and the

justice.

and

Wo find

where the Word is

to

6vdt

by

a cord'

IXLvi. Ca

on fire

will,

like

'stretched

a strong

suggests

experi-

account.

(905D):
And from there
again he leads
upon the supreme
to the Father
and
ascent
of divine
realities
of lights,
by participation
makes us sharers
of the divine
nature
in the Spirit
through
through
this
we are given
grace;
the status
us
within
of sons of God, all
of us having
the entire
the Son of
author-himself
of this
grace:
in
limitation
the Father
by nature,
a
and
without
over
From Him, by Him, and in Him we have and
pure way.
have being,
movement and life.
shall
The embodiment
as we have
is

which
here

the

of

with

synonymous
or

and is

the

the

life.

The passage
the

character

from

especially

the

urgency

woven

which

is
to

about

to

recognise

profitable
and thus
in

through

texts

Other

(8770)

style
regard

with

radiates

of

describe

what
in

grace;

that

duly

he exhorts

his

readers

of

principal

we are

the

in

and

besides

an

a sense

of

Maximus,
terminology.

conventional

God grants

about

is

'ti ec a

to know and experience

to write

of

conversion

communicates

these

(876A)

implied

6ewotC

with
There

a seemingly

corroborate

Father

'the

perfect

concern

to

is

prayer',

on an experimental

on prayer.

the

into

of
takes

context

teaching

reality

pressing

anticipation

to

way,

'pure

of

and
which
,

by reference

sight

life

the

6eoXoyCa

lights',
next

in

a threefold

in

achieved

and culminates

seen,

as vision

Word is

ones:

Maximus

the

XpvrL

reminded

that

grace
it

is

yvSvaa xaC itp&aL

power of the Lord's

prayer;

? 6IO

by

to

'acquire

125
in

%PMELS

be attained

will

which
this

the

concept;

of

the

the

beyond

emphasis

in

real

its

yvwotiaxaC

thing

conceptual

hints

at

and

(881B)

Xavoi,
C
cC

the

takes

to

order

The

things;

created

finite

own existence.

(888C)

&vtiCXW LC

God
from

every

on

beyond

will

to

by withdrawal

a union

suggests

through

be united

to

order

the

us
order

avrrcvic
begotten

a connaturality

of

iaeWV Td Ocia.

we are to trust

If

have

sense

might

those

who 'by

tudes

allow

utter

secrets

This

than

'feeling'

explanation,

to

communicate

immediacy
not

kind

this

In

an idea

some kind

experienced,

we find

the

'exploitation

formed',
is

20

resonances,
experimental
21
tional
and emotional.

conversion
to

of

Since,

features

explanation

into

is

is

in

terms

of

terms
the

is

an effort

concrete

image

images,

to

to

where
scale

a whole

develop
their
of

intellectual,
to

an effort

the

ultimates

the

by the

appeeptions

of

volielaborate

theology

differentiated
in

by

an intellectual

a lived

of

perceptions

'description

is

19

understand-

recourse

as symbols

convey

It

of

of

spiritual,

an interiorly

describing

but

to

employed

phenomenological

in

as phantasms

than

rather

there

where

their

of

arguments'.

conceptual

with

already

sensuousness

than

rather

and

overflow

in

by description

directly

even

nor

process,

to

things

among

and simili-

abundance

writing,

deployed

merely

the

of

is

what

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126
22

analysis,
the

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of

Maximus

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theology

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sheepskin'

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it

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reality

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tion

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apprehended
image

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invisible

24

presumably
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to

the

ideas

in

God becomes

was
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of art:

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In
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23

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lead

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to

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(888D).

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us,

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'when

and his

so
the
face

127
like

shines

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spiritual

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(876A).

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25

appear

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26

gible.

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Prophets'.

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128
translate
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it

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civilization
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Geometry

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28

and
An
is

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The arithmetical

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129
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literary

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bias

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This

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to

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Word as subject:

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to

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(876C-881A).

view
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Word made flesh

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130
to

points

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the

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function

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x6vwatc

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and

exposition

into

Section
it

Trinity

Father,

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Maximus's

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encounter

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(881AB).
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In

The fundamental

man in
Blessed

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relation

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culminated

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(884A-905B).

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Maximus,

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in

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theology

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insight

into

131'
the

of

possibility

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to

and offered

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5 is

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held

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(905BD);

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5 carries

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in Him.

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anthropology.

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all

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us

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132
a look

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comparable

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to

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133
of

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proper

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spiritual

unification;

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'AYdVn

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p.

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of

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sense
flows

134
Finally,
claim

is

language

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one sentence to verify

we can scrutinize

way in

patterned

geometrically

and freedom

precision

used with

this

our
in

work:

from the Evil

desire
to be delivered
One
If we really
let
into
temptation,
God and)
and not enter
us (trust
forgive
their
debts;
thus
our debtors
shall
we not
forgiveness
for
the sins
alone receive
we have
but we shall
overcome the law of sin and we
committed,
trample
one.
shall
on the Evil
Firstly,
the

Then we can
the
the

of

sentence

if

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we set
to

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This-assures
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truth,

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as

way:

God
let
us (trust
and) forgive
their
our debtors
debts;

of

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to

seen

to

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thus shall
we not
alone
forgivereceive
ness for the sins
we have committed

the

not

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dimension

ascetical

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as a whole.

at

structure;
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then

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a freedom

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sentence,

The Pater
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trample

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temptation

al
and we shall
on the
One
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in

'temptation'.

with

formed

Maximus

of

on forgiveness.

pivotal

abc
desire
really
we

delivered
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synonymous

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turn

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terminology

the

is

this

life

shows

in

sin'

in

see that

ascetic

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unique

135

the

have

not

because

a violinist

is

cultural

to

and in

imprint

of that

power

traditions

cultural

30

inheritor.

afford

cannot

to

tends

al

being

which

terms

of

of

the

to

neglect

is

the

on the

room for
defined,

the
in

mutual

relationships,

communication.

Persons

the

medium

its

with

and are

of

tives.
nature

nature,

innovated

most

finds

with

all

expression

by the

the

person.

its

in

Fathers,

possessors
of

are

the

nature,

and

creative
and deriva-

nature;

the

The suggestion

here

the

of

irreducible

components
in

foundation

the

plastic

element

and free,

ontological

the

we

The situation-

the

radically

the

by an

thinking

But persons
of

in

into

calibre

aspect,

basically

are

source

together

The person
is

the

elements.
the

this

of

his

he releases

aspect

spirit

of

the

as a system.

the

communication,

structural

nature

use

of

himself

subject,

can

by an author

woven

formational

it

redis-

say that

situational

of

bear

still

writing

a man of

itself

constitute

of

creations

determinations

of

thought

something

he finds

usage

the

to

use

We might
the

his

of

the

origin,

act

of which

In

makes

aspect

the

of

insistence

excessive

to

freedom

in

very

free

no more

individuality;

striking

its

by necessity

culture,

behind

and profundity.

potential

that

in

his

'givenness'

been formative

have

and recreated

of his

his

ancestors
the

covered

the

in

apparent

seem

by necessity.

be bound

of

the

sight,

but

to

The self-determination

be presumed

itself

structures

who accepts

instrument.
Maximus

the

have

not

termin-

and impersonal.

by determination,
does

he accepts

first

at

abstract

of something

writer

a traditional

that,

patterns

opposed

The Byzantine

than

into

rigidity

is

Freedom

by means of

'mysteries'

organized

ology,
to

the

of

grasp

is

136
that

this

principle

we are

which

discern

a necessary

mystical
But

the

to

facts

known

the

singular

discipline

the

Pater

in

a fusion

literary

accepted

of

and means

that

human being

and the

power

but

pitch,

and structure
presence

of

glory
to

the

indicate
of

a fully

by relationship

constituted

terms

activity

of

personhood,

instance

of

communication

language

and structure

the

not

in

his

to

man.

imposed

and comsystem

accepts

of

self-determined,

of

the

matter

a freedom

use

of

more

the

way

are

in

the

we find

limits

by an accepted

language

cogent

Persons

Here

and
his

realized

revealed

communication.
that

is

This

a dimension

of

an even

and are

with

Here we have

in

developed

the

of
person

one who has

perhaps

it.

express

The subject

originality
in

merely

an established

impression

of

that

of

milieu.

and

person.

and

and

selecting

of

on

some trace

power

presence

our

indicative

self-possession

his

for

unpredictable

contributes

certainly

bear

a cultural

the

of

is

inspiration

communication.

of

indications

undoubted

personal

way the

views

combination

talent

refinement.

we can claim

writer,
in

and even

freedom

of

an experiencing

of

conventions

a unique

of thought

the
also

of a remarkable
in

to

a brilliant

and originality

evidence

the

but

we have

work

freedom

the

likely

moral

his

to

easy

aesthetic

surely
of

is

the

combination

of

attainment

In this

bining

is

it

Maximus,

about

and law,

originality

spiritual

and his

Noster,

spirit

convention

remarkable

the

of

between

a writer

of

human growth,

such

composition

that

suggest

connection

maturity

given

literary

the

examining.

may be hazardous

It

to

extends

and

of

proper
an

137
distinctive.

entirely

that

persuaded

The reader

the
he is

structures;

and literary

style

be fatuous

to

the

using

which

accepted

is

distinguish

nature,
to

those

is
who
one

projections
31
human being.
these

of

that

we have
of

presence

two
given
the

illustrate

drawing
whole

structures

but

he does

attention

of

The Pater
aspects
will

of

and by reminding

displays

to

of

ourselves

and

is

art

with

a project

dimensions
the

inter-

of

structure

The examples

with

the

us about
it

of

is

impossible

apart
the

Plotinus

of

it
and
,

rpioC

person

be

cannot

so creatively,

exemplifies

unity

through

constitute

of nature;

splendid

he

man:

fellows

indispensable

the

it

autonomous.

reassure

of

would
without

a way that

and

man.

serve

the

of

Noster

contribution
to

so in

two

intelligibility

the

which

that

of

so that

his

with

X6yoC

to
The

himself

fully

he does

these

of

them

It

situation

The work

a compound

play

to

the

structures;

embodies
of

is

the

of

be

cultural

that

a work

communication,
writer

personally.

originality,

from

he communicates

nature;
he accepts

nature;

reduced

the

his

impression

he can express

an exemplification
in

shares

that

cannot

a common heritage.

means of

be claimed

cannot

that

work

and experience.
the

give

of

suggest

something

them and uses

vision

emanates

into

of

prisoner

from

unique

acquisition

personal

This

detached

this

of

the

structure

tension

creative

is

writer

a significantly

convey

the

but which moulds it

culture,

appropriated

work

from
as a

that:

beauty
that
is that which
we have to recognize
than symmetry
irradiates
itself,
symmetry rather
and
for our love.
it is that which truly
Why else
calls
is there
more of the glory
of beauty
upon the living
traces
of it upon the dead, even
and only some faint
the face still
its
though
fulneos
retains
and
the most
Y are the most living
symmetry?
portraits
3
beautiful?

138

the

in

add that

We might

that

awareness

then

We can conclude
marked

strongly

the

man is

where

not

it

the

tive

of

language,

of
This

view,
is

Church.

enables
something

the

of

such

of

to

a grace

prayer'.

from
convey
proper

so

while

it

of his
originality.

of
in

sounded

is

work

striking
depths

'pure

especially

extra,

be a

a spiritual

conventions

are

which

author

have

since

would

individuality,

uncharted

experience

it

this

because

and literary

alone,

in

use

that

the

Noster,
33

to

reader

author's

is

and echo

Pater

author's.

be a source

must
that

We suggest

by its

theological

there

the

the

matches

the

of

as mystagogia,
in

advantage

considerable

time,

case

can be classified

work

accepts

the

hypostasis,
eeo?KoTCa
The genera-

a structural
his

point

experience.
to

a Father

of

the

139
CHAPTER

Expositio
is

This

Prologue

will

theme

the

the

it

main

part

the

the

plan

view

of

the

man,

of

how the

of

men to

assume
then

shall

of

his

example,

III

to

the

the

principal

virtues,

role

as the

division

In

concepts

of

Chapter
that

statement
laws',

Maximus'
God and
to

Part

II,

the

(i),

emerge

in

on Maximus'
on the

on Maximus'
and

of

themes

we shall
Part

all
We

Church.

so that

these

to

opened

divisions

VI,

prayer

Divine
in

examine

I have,

how ha. sees

of

view

three

in

commenting

sevenfold

the

of

the

of

man was meant

Mysteries'.
the

even

between

way is

how

seeing

reflected

Mediator

which

to

is

we

The

parts

theme

we can

mediation

ourselves

reduced

'the

Here

of

$.
of

central

Counsel

by Him and the

the'Seven

organized

the

which

treatise

-e the

divisions,

their

Noster.

Pater

a more

five

fivefold

the

Father'.

healed

a synoptic

in

that

of

Logos

address

treatment

have

'Our

Incarnate

are

overcome,

plan

Father

on this

introdui

and how the

Counsel

in

an opportunity

with

The Introductions

work.

thesis,
'Our

on the

a bearing

dealt

not

the

of

us with

has

agape
is

Dominicae

Commentary

provide

of

although

to

Orationia

Maximus'

examine

IV

II

basis

Parts

I and

we can
throughout
recapitulate

as a preface

teaching

contemplation.

of

on the

140*
(872D-873C)

The Prologue

to

Pater

Yc7v1

find

that

the

final

the

Conclusion

verb
used
11)6

and there

in

absence

YI7 ii

Pater

that

the

main

ent
might
the
ality

later

ideas

his

it

mainly

treatise
phase

of

had not
evagrian

in

yet

the

it

way of

in

suggest
at

an

introduccorrespond-

Or the

anomaly

he realized

in

Christian

in

his

entered

the

Confessor's

anonymous

while

(Part

thesis
to

is

it

the
is

of his

Father'.

yd7,1

spiritu-

introduction

dynamically

understanding,

It
The

work.

was written

that,

to

to

a balancing

by his
'Our

the

So striking

he provided

due respect

and pays

still

the

Commentary

be tempted

one might

by saying

importance

and epilogue,

germane

on the

be explained
prime

is

when asked

on,

his

for

a way that

'gnostic',

and that

development

of

of

structure

the

once.

the Conclusion;

Maximus.

times,

seven
and to

the

the

times,
are

occurs

body

main

in

it

to

text

the

ten

appears
twice3,

of

and

of

part

from

of

structure

instances

it

thought

expect

occurs
,

where

the

main

of

part

more

earlier,

in

that

Noster

III

up twice
the

not

structural

the

in

turns

interests
of

all

the

these

appears

Part

we would

&y711

it

of

is

of

significance

an analysis

where

at

twice

only

in

Prologue,

observations

ayax w,

then

forms,

where

appear

But

noun

inflected

to

does not

tion

the

the

of

relief

work.

while

its

restricted

- rp6, XoC,

composition

when Maximus

period

into

the

placing

understanding

that

of

including

to

his

thrown

elaboration
reveals

that

Xdyoc

couplet

in

correct

in

Noster
deepened

have

the

is

Dalmais

If
the

Dominicae

Orationis

Expositio

into

141
which

of

evidence

'Our

the

exegesis

of

probable

hypothesis

628-30)

is

then

would

Father'.

that

possession

his

understanding

from

in

his

writing

the

early

yaticrl

concept

that.

his

If

further

and developed
it

to

Garrigues10

and adopted

a logical

will

introductory

serve

paragraph

Maximus opens his

to

his

had lived.
Maximus
that

him
their
that
being
to
ship

His
to

he is

discoveries

by Dalmais.

11

than

to

the

treatise

in

the

comes with

a developed

a gracious

compliment,

between

Maximus

revealing
attainment.

the

of

us something

in

the

to

relating
not

merely
This

'in

his

the

this

enabled
then

assures

mutual

sensitivity
from

Apart

sentence

passion

conveys
of

friend-

and already

Spirit.

is

It

monks,

of

Maximus

authority

possibilities

evidence

He

known.

prayer.

ideal,

address

a reference

first

fellow

a romantic

initial

of

this

of

put

not

has

and the

from

discon-

a personal

spirit',

paradisal

ways

to

and

point

would

dramatic

Maximus

life

meng purified

by Riou9

They

letter

Spirit

rp67coc

microscope.

with

present

for

the

them

then

purpose

presence.

always

common life

accomplished
of

his

of

A6yoc

correspondent's

realise

use

evidence

couplet

is
whose identity
12
under whose
a hegoumen,

been

his

the

correspondent,

may have

life

a more refined

to

under

in

spiritual

is

attributed

our

(A. D.

Noster

demonstrate

his

rather

evolution
It

tinuity.

of
give

character

revolutionary

the

treatise

understanding

equally

Pater

and that

career
this

'logical'

was substantially
of

analyses

be mistaken

would

to

in

the
and

the

Maximus

of

in

A third

be that

would

evidence

be found

a glimpse

unconsciously
but

hard

spiritual

won
maturity

to

142
is

complemented

his

own attitude

friend

is

with

yuirii

say

he too

will

,a

theme

because
in

act

of
his

a way that

is

he develops

which

He row ads off

masterfully.

description

letter:

the

answering

he is,

but

briefly,

in

what

consistent

by Maximus

and elaborated

wlZat he has

to

by adding:
And I. as I have said,
fear
mixing
with
affection,
down this
law of charity
have laid
in regard
to my
day:
Master,
from writing
up to this
restrained
lest
through
I am
reverence
contempt
should
occur,
by goodwill
moved to write
so that
an honourable
to write
to be hatred.
refusal
may not be considered
We shall
his

between

first

it

bearing
the

has

from

on the

spiritual

entire
into

insight

affirmation

Apart

conclusion.

of

coherence

vigorous

mingled

fear

formed

from

task

The

designated

by the

of

punishment.
fear

higher
in

taking

Similarly,

it

awareness

14

word

cdpo4
fear

of

of

in

he has chosen

although

%6Ooc

used for

desire

fact,

spiritual

the

sexual

desire

intention

by claiming

is

patristic

usage
to

contrast

fear
the

contrast

we may be justified
word

can have

and even

and

'affection'

will

of punishment,

that

it

and

in

God in

voia.
of aZ ws xa( e

with

which

As Maximus,
fear

with

he has mingled

in
he has

( %66oc

affection

gives

that

friend,

psychological

nuance

natural

strong

find

the

his

it

on

and the

He says

consisting

'fear'

and indeed

language

to

writing

and the

Maximus,

Yuyl

them one

'formed'.

his

thought.

( cp6G3os) with

He is speaking
with
to have sminglerd' and

can have

of

of

and this

attitude

as a whole
of

inserts

Maximus

value

anthropology

his

his

intrinsic

treatise

dimensions

that

about

its

the

the

approaching

thesis

the

now examine

13

carefully.

implications
longing,

and affection

of
again

we

by the

l5

Fathers.

the

love

the

love

not

we should

is

%60oC
o,y&cii

has

in

the

&Yw.n
voc

well
inner

become

inner

the

Greek

everything

it

the

cpdos

in

acquired

pertains
without

is

then

t6eos

and

(! v6Ldee tor.

love

free

entirely

usage,
to

nature'.

to
17

becomes

of

in

while
yd7cn,

man and vice

said

and

a conversion

versa,

gLWavOpwwCa.

of

to

and

self-concern

closely
for

of

reverence

almost

profane

love

essence

yd7v9
that

undergone

approximates

can mean God's

as being
law,

even

have

is

to

dYx'n

mingling

of

'love',

and

96Poc
is

law

this

nearer

.
forming

the

intrinsic

ITOPY11

implications

it

has
its

o'copTfis

patristic

amalgam

now transcends
has

sexual

since

the

o6 oc

process.

%68os

that

in

components

of

the

in

co

of

to

but

or
is

both

Modified

obviously
The result

%Uos.

lead

them.

'awe'

'affection'

'benevolence'

says

Ux
r.
c.

of

of

The mingling

Maximus

a die-

in

'reverence'

as

mean

or

participation

new terms

implication

the

man and

consists

translated

here.

which

&Ydw7j

can also

intended

for

to

'divine

on

he manifests
16
two

&yd%-n.
relation

farther
love

with

that

overlook

in

God and man's

confronted

he has
one

love

is

Christ's

fellows.

'goodwill'

perhaps

'formed'

lines

God which

his

E.voca

context;

the

to

can be fittingly

A1665r.

what

for

and told

etivoLa

but

love

for

then

We are
and

or

proper

interested

a few

calls

God's

man's

reciprocally

them

yd7. j

generally

especially

that

Maximus saying

and from

Maximus

God or what

in

two

Fathers

love',

find

We then
these

'mingled'
For

143

as

Its

'appropriate
Maximus
hatred

has
and

said

144
%cOos

6po
cp.

without

degenerates

into

law

inner

by assuring

love,

of

and dispels

&Yx1

when he says that

he is
iiii

by

effected
formed

cpaaoc
becoming

thus

having

properties

latter

or

so that

and

have been

appropriated

W68os

and

)9

of reverence

the

that

(stvoLa)

( atbwr.

consists

presuming

the
as
,

yaxn

reverence

well-

by goodwill

hatred

with

this

off

us that

masters

contempt

goodwill,

He rounds

contempt.

sentence

wrought

adcppwu,

as

qualified

trans-

and

reverence
,

and goodwill

constituents

i
Y tT

of

in man.
then

Maximus
interplay

the

of

'The

exclusive
and lasts

from

(dyc")

casts

This

he does

This

possibility

'David'

where

Maximus

this

fear

fear

(OEOc,)

probably
Greek

the

is

appear

of

ground

is

context,

lasts

from

cast
of

said

that
where

a fear

in
to

he is

that

'chaste';

for

&r7t11

although

passes,

associating

in

that

fear

has

been

more

distinguishing

latter

as

89o( is

of

it

fear.

the

while
the

be used for
18
It
of God.

chooses

of
from

can

Maximus

kinds

quotation

The use

as being

chaste

4,18).

two

be

cpdoC

is

'Charity,

(1 John

the contrast,

fear

two

and

the

on

be mutually

He characterises

it

light

Lord

19,9)

with

punishment.

the

the

between
at

is

to

of

((pdoc)

out.

Fathers
of

first

(Ps.

hinted

fear

the

further

by reconciling
at

age'

fear'

from

possible

this

age to
out

throw

(ccdpoc)

fear

emphasise

distinguished
it

that

by distinguishing

is

to

the

and love

can be reconciled

other

is

fear

texts

scriptural

to

proceeds

the
that

lasting

and

deliberately
a fear

in
that

beoC

punishment

with

designate

to

cpdo(;
&y6ATj
the

of

property

the

of

substance

Ydirl

'chaste'

On the

other

is

Maximus

for
&

ee Caw

tiS

man's

retain

to

it

and cannot

last

itii

on overtones

'from

age to age'.

true

of

love

Y%i

of

is

age to

the

saints
charity

looking

in

'B

without

towards

God and

closely

at

'foil

without

saying,

but

go for

a moment

of

represented

is

it
his

it

is
it

the

with

so 'lasts

and
for
norm

that

once

that

view

of

ever

'from

'Before

said

of

this

its

'incorruptible'
two

goes

Maximus

has

not
as

subject

age to

subject

for

and code

the

his

law

inner

the

elements

at

law

'naturally'

basic

between

indicates

is

as charity

one another'.

are

has

that

the

that

can be noted

total

charity',

a fear

preserves

principal

be

misinterpretation

already

towards

that

and it

'divine

affinities

of

with

to

said

as long

corruption

back to
refer
is the implicit

by 'it'

is

which
of

The relationship

ever'.

qualifications
&yvc
i6po6

Him which

&YvOG
cpd0o6

it

effects

produces

activity

to

has

man:

&yvc
cp6po4;,

a relationship

characterises

seen

the

servile,

nor

lasts

reverence

entirely

quotation

'Father',

bounds

so that

agape

age'.

more
for

claim

the

We have

y.%Tj

characterises
from

beyond

context

as

StiopYA

put

in

19

(otiopyn'y.

this

the

using
with

something

a constituent

of awe and it

crzopYA

fear

'naturally

dxneoifc

by

the

It

is

and

relationship

In

in

in

ovoTaT txv

taken

and

to

is

hand

of

compatible

punishment

of

a slave

is

a God who can now be addressed

with

of

it

fear

dydxq.

that

attributed
Fear

3,9..

lasting

with

fear

wishes

yv6

Psalm

the

the

he obviously

epithet

from

be associated

cannot

punishment

that

and affirming

145

age'.
of the

to exercise

let
these

20
sentence

its

146
influence

'by

between

a distinction

making

Maximus

reverence'.

our
we can retain
formed by y&%Tl

not

96p oc

that

claim

is

necessarily

and
has

96poc

so that
aibw6
been trans-

in 'By Reverence..
The connection
'by'
.
throws
into
the aspect
fear
that
is
'
relief
predomiof
..
yci,
in
in
God and his
nant
man's relationship
u
with
that
fellows,
of reverence
and more profoundly,
of
Yi
We
have
that
is the
awe.
religious
seen
r)

voc
in the
aYn -n

dv6LdOe'oc

Here

ocopyfjc.

interests

cf

emphasising

is
a new distinction
the comprehensiveness

and the necessity

of atbcc
be reconciled
Not alone can this
fear
Ydr-T]
it would not retain
without
exercised

personally

eea6c

- rp67oC
the frequently

as a component
dycixrl
with
its

law.

generally
It is the

can also

corruption.
without
(norm and mode) inevitably

calls
logos-tropos21

means law or natural

norm for both doctrine

mean the

A6yoc

The associations

as a rule
A6yoc,

law

but

to
in

a being

for

the

with

or revealed

and morals;

X6ioc,

of
in it.

essence nor be
The couple

mind
recurring
couple
the maximian
the essential
system:
element
of
from its
hypostatic
8coji6
as distinct
mode.
Fathers

made

it

human activity.

Xoit, xdc

are
found in Maximus'
habitually
writing
and a fundamental
23
is its
It is
note of Xyos
normative
character.
that
he chooses
likely
esadt
in conjunction
with
X6 oS
in this
because
tipd-nos as a synonym for
context
He
association
of the obvious
of ecodc
vdoc.
with
cty(N-T) is the
!
has said that
voc
vOu OcToc oTopyiC.
yd7.
He conceives
as a principle
of
n
of participated
life
divine
that
'everything
appropriates
and transforms
'Aid
to
that
is the gift
pertains
nature'.
u
par
of God that
created
nature
excellence
cannot produce,
but which has within
itself
the power to transpose
whatit

finds

in

by the personal
malice
24 'Aydac:
One.
Evil
then takes
of man, prompted
i
hold of orropyi
it that
it at once
and so transmutes
in the philosophical
it
informs
sense and becomes its
inner
or law, the life
principle
principle
or soul
of
ever

otiopYrj

nature
by the

and so it

unspoilt

expresses

itself

in

terms

of

22

147

be said

once that

at

it,

so that

not

fortuitous

but

because

terms

of

but

Maximus
,

to

speak

its

of

the

lives.
the

is

key

26

perdition.

its

character

of

tnii

so that

vos

canon,
activity.

is

is

is

The introduction

of

of

that

activity
endowed
that

but

activity,

with

63o6.
(

disassociated

refers

intelligibility

or

of

living

something

vp&xor.

of

and,

we are

that

from

the

that

is

then

of

personal

yxri

in

is

told,

in

the

x3C.
cp1)ot.

an

atbws

So

cannot
life

concrete

a person
&Y7ci

by

fact

the

cover

of

that

way,

activity,

transformed
of

of

that

to

not

extrinsic,

responsibility

cYubS because

made

and active

principle

thought

associated

to

dynamic

the

exclude

a modal

a nature

from

cLyd'

intrinsic,
(k11

b-cp.ewc

and personal

o''oPYi1. something

rather

stems

is

it

in

rpdxor.

to

not

with

&yvds,

cpdos

of

something
It

principle

it-, does-not

but

but

vdo6

it

expression
is

when

SycI,ti

salvation

or

in

'tpd, coc

with

man puts

which

is

same thing

ecod(

as

association

personal

X6yor.

The

d'etre,

raison

use

to

both

to

stable,

something

in

personal
mode, its
25
For Maximus it

hypostatic

individual

it

%6yoC

as normative

it

to

refers

is

understands

for

of

spoken

can

voC

means the

It

been

of

eeo6C

of

It

norm.

as Maximus

A&YoC

of

has

its

interpretation

calculated.

Y0

indicates

which

sense is

the:: substitution

vot

he wants

that

this

a description

virtually

is

and in this

or love

oropYA

be

of

the

0e6v

xaC

Christian.
It

is

'towards

27 that

CXX47LOUC
corruption.

God and

In

one another'

reverence

commenting

on the

xpdr.

preserved
contrast

cY&. il
without
between

the

148
two fears

to

fear

the

opposed

each

his

Father

other.

But

is

the

presence

love

he is
is

as for

the

stress

love.

this

love

the

the

contrast

Maximus
does

refer

Maximus,
expressed

It

to

is

the

as for
not

it

in
to

the
only

truth.

the
This

the

other;

fear

in

to

man,

to

the

or more

Christian

tradition,

God,

being

but

the

in

that

terror
While

God he

precisely,
for
must

towards

also

a share

and

by acknow-

to

relation

correspondent.

towards

love

presumption;

and God evokes.

this

intimacy

tempers

creaturehood
into

the

Maximus

'ATditr

whole

Yx7l
same

the

succumbing

imply

relation

his

to

is

in

even

for

God,

theologian

degenerate

himself
to

content

fear

man's

of

man from

between

of

each

does not

it

prevents

is

justice

permanence

reference

with

pseudo-Areopagite,

enhance

so that
love

the

does

It

the

Denis

necessity

reverence

ledging

religious

this

of

fear.

of
28

that

and creature

As a mystical

in

tremendum;

acknowledgement

be

always

intimacy

very

awe or

29

even

a creature

is

One.

Transcendent

Creator

into

God,
must

by God as mysterium

and man's

fact

it

the

In

to

an affirmation

man for

of

man remains

Creator.

between

an abyss

Maximus,

that

confronted

unalterable

of

his

of

be bridged

cannot

must

truth

by the

is

not

them

throwing

it

deification,

in

binds

probably

love

as a

man does

that

fear;

he

responded

show itself

love

is

this

of

that

a way that

the

of

Maximus

consummated

qualified

there

because
here

a fear
will

such

how deep the

no matter

when it

in

act

aspect

another

relief
that

to

care

punctilious

to
fear

Filial

that

we suggested

speaks

punishment

of

'Father'.

God as

offend

Maximus

of which

be

man.

something

30

149
expression,

so that

do not

unless

see,

immediate

contact.

reverence

that

in

for

which

modify

will
to

parallel
For

God.

is

to

the

with

Maximus

must

It

love

of

his

being

yir

in

his

regard

there

to

not

his

regard

to

simply

says

be an attitude

in

that

God,

of

is

a way that

when directed

with

regard

men made in

he is

to

a love

of

alone

fellow

of

and personhood

cYu1

by respect,

by a

fear

the

be no question

can

in

whom we

be tempered

and holiness

majesty

of

God,

will

mystery

balanced

God but

too

modification

Maximus

not

image.

its

love

love

is

It

whom we can have

men with

considered.

to

the

to

claim

some way analogous

just

to man as related
reverence

we cannot
we love

is

to man.

extended

This

we have

God that

that

is

to God, which

proper

His
by

'restrained'

reverence.
'As I have said,

Maximus concludes:
fear

mixing

towards

love

final

this,

with

excuse

so that

for

not

contempt

writing'.

if

I am moved

occur,

be considered

may not
31

Before

examining

Maximus has neglected

symmetry

of

his

thesis

t6eoc

- ctvoca

in

the

same way as he dealt

IIdeoc

in

implicitly
is

CLYCTI

the

a conflict
not
,

it

and growth.

is

that

in fact

argument
between
the

fear

iwot, a is

-e

of

that

of

punishment

spiritual

Maximus

wants

fear
is

with

treated

cpoc -

some kinds

to
dealt

having

already

concerning

a phase in

The point

by not

of

from

restrained

hatred

law

down this

the

q6 oc - atbws

bad;

lest

reverence

laid

day;

this

we may ask ourselves

perfect

There

up to

by goodwill

to write

I have

affection,

my lord

through

writing

the

with

on my part

&ydnri
and

something

purification
to

Hake

is

150
love

that
is

irreconcilable

Y7r.T]
that

it

if

oC

whereas
is

is

itself
it

is

a kind

"

development

to cast

out

for

ality

of

said

perform

a comparable

operation

.YicrI

in

etwo as

the

beginning

wants

to

brief

but

The fact

law

of
this

of

is

It

say.

is

it

love

he has

and allowing

reverence
Inevitably

we recall

examined.

If

and

would

ctiuoLm

&ydx-rj

noting

its

rather

that

than

square

vdoc
set

the

use here
represent
be its

Maximus carefully

is

to

the

with

%60oc

quoted

what
to

at

Maxiaus
his

asceticism.

of

He says

the
that

through

restraint

be moved by good will.

of vdoC

were

be

us to understand

Y71

Ic

a potenti-

cannot

conclusion

himself

use

has

off

an aspect

himself

virtually

The sentence

helps

have

is no need to

rounds

of

would

which

there

practical

practical

he uses

which
of

the

the

rdn1

Pothos

by

in

love

&ydxTI

paragraph

treatment

complex

that

in

sense
the

terms

in
which
,
informed
by yaxn

when

to

that

the

a phase

that
so
,

9o4; ' Li pCac

with

appropriated

never

into

transformation

dYcxi

t66oC

say

already.

sort

sense,

to

the higher

since

humbler

but

when

life

spiritual

76OoC

the

contains

the

of

is

there

pejorative

in

and one might

Therefore

with

opposition

so that

He

Then he implies

be found

it

be irreconcilable

incompatible

of

love,

of

the

not.

same kind

transfigured

Y,XT1

is

yxtoTi

of

perfection

in

totally

LwpCas

the

not

could

that

dY,
of
x-q

perfection

passionate

of fear-eventually,

itOoc

be something

would

there

is

kind
the

with

deny that

not

would

out this

casts

identical,
inner

constituents.

avoids

we have

which

then
principle
It

qualifying

aCoWS
of

is

just

worth

the

151
'z6 o

language

using

'forming'

It

absence

to

opuscle,
Maximus

is

him

dPc'r

is

because

It

OcoCrrror.

is

as it

with

Logos

is

of

the

of

man's

but

the

Holy

incarnate

in

35

virtues.

it

above

expression.
his

friend's

brief

on the

just

Maximus

accepts

selfless
charity

burden
friend's

as his

concern
to

the

for

sublimate

For

to

love
by

his

fellow,

his

own gifts

has
so will

the

presence
diapason

the

and mystical;
finds

been

Christian

charity

used

the

&pctlj

introduced
of

his

Maximus,

the

introduction
of

he

that

and the

through

interplay
is

examined,

34

he has

and so the

capacity

associations,

that

(ac1

manner

which
,

theological

that

33

virtue

can refer

c yd r

of the

whole

or

his

of

man.

&pe'
moral,

in

candour

Christian

says

statement

Just

in

correct

a godlike

Incarnation

Maximus

we have

love.

the

life,
all

the

some way

ecclesiastical.

in

divine

Spirit

Here

virtuous
is

to

reference

of

operation

has

shown,

the

of

ovTxa' daaL6

The

has

correspondent

be present
by his

in

a monk, because

or

and possibly

speaking.

of

is probably

course

civil

to

and

plane

penetrate

is

the

responsibilities

considers

plain

to

Dalmais

in

'mingling'

32

addressee

allusion,

any

of

the

rather

hia

again

the

to

intention.

of Maximus.
that

supposing

for

He has returned

be now possible

psychology

He is

and describing

and practical
should

by his

adjective

empirically

above.

experience

in

gv6t. d6eroc.

as he did when he spoke of

intentions

the

by the

here

to

the

and fear,
6L6

which

036

friendship

and

been marked
Maximus

and enable

of

object

him

by

allow
to

152
face

show the

of the indwelling

because

are

which

the

In this
evidence

the

of

OcoXoTCa
Because

,
there

tesseral

o-zopyA

immediate

context,

above

and,

in

keep
liberty

then,

discretion

with
intends

it

remember
not

to

but
for

Yv@OLr.,

rather

Maximus,

of

patristic

of

its

inside

foci

to weigh
the

it

to

expresses
for

reality,

accessible

he

that

we have

that

the

with

each word

be appropriated
grasping

and

meaning

Further

thought

was primarily

of

must

through

even
the

introductory

this

make it

and controlling

and that,
all

a means

by both

thema reality
faith

to

and

Noster

central

to

xOoC

language

approach

and the

us

38

The analysis
Pater

context.

blind

not

To get
for

we have

in

experience.

accepted

to

of

the

be refined

lived.

we are

entities

to

search

the

we have

like

ambience

as doctrine

its

pouring

Maximus.

should

personal

to

St.

concepts

larger

by his

language

that
absolute

selves,
that,

bear

in

&y&, Ln

of

them

allowing
,

so that

if

vision

he uses

the

the virtues

Noster

of

composition

he uses

a master,

of

his

we have

that

mind

possible

, and even

processes

his

which

emerges,

thought,

to

all,

is

action

Pater

of the

thought

of

and

Spirituality

are

depth

with

usage

his

is

freedom

cppos
the

the

Spirit's

8swpCa cpuo xrj

.

of

in

This

37

passage

play

exactness

the

Holy

human heart.

opening

friend.

of the Logos through

by the

energized

into

charity

to

to his

of Christ

obvious
idea

when he is
treatise.

not
39

in

that
the

of

the

'Xf

is

theology

explicit,
This

passage

claim

of

Maximus,

it

is

is

reinforced

operative
by

&ra'tcm

verb
Y&q.

the

framework,

within

is

Again

provided

should

yxn

is

cpvoeu

dydn'n
by the

natural

law45

and so again

in

This

see,

Maximus

implies

this

to

the

the

when they

This

these

are
keeping
presence

seem to

Oead:
of

has a strongly
intervention

in
the

presume

idea

we

or means through

is

would

when

correlative

system

organs

X &oc -

couplet

As we shall

examined.

meant

can

man to

be required,
44
%poaCpeotC
.

in

the

it

that

to

functioning

their

we are

or

be

Pater

and so that

charity'

so that

exercised,

provided

out

in

are

activities

or

transforming
borne

disposition

seems

to

when we would

here

us because,

surprise

mentioned,
X6yoc

rv4'i

occur

We may suggest

&d ii
43

the

to

is

said
of

meant to evoke its

is

when

with

not

faculties
which

it

provides
is

what

seems to

'divine

of

It

of

lends

which

elaboration

as a subjective

mentioned,

yax: n

42
.

inpouring

the

rest

In hie

7.pa6tiic

expected

accept

are

the

which

d.y it1

be understood

it

in the Conclusion,
of an inclusion.

character

themes,

Noster
have

41 twice

and understood.

placed

40 twice
,

dya
the
noun,
of

the occurrence

153
and of the

of

be further

which
9
divine
personal

of

with

&ydbul

we have
and
character,

154

Noster

The Pater

Introduction,

The Divine

a.

From an analysis

St.

Maximus

on man will

between

It

what

that

us to

alerts

is

will
the

man in

of

Athanasius

which

the

of

grace

the

Creator,

47

that

they

Incarnation

the

be held

together

the

of

the

up with
Logos,

so that

on the

mystery

of

That is

the

and sonship.

the
a

is

is

intended

Aoi

the

of

of

the divinisation
Spirit

will

as it

so far

'C

06%714m
creatures

of man.
as one,

'work'

of
with

the
cognate

There

the

the

they

the

by his
%6yoL
of

purpose
and more,

and

salvation

hypostasi-

will

of

of God
God is

passage

we find

Son that

The Father,
since

the

of the will

That

49

of

the

human freedom,

by the

confirmed

the

creates

Logos,
of

or

creation-redemption
48
But here he is

Trinity.

meditate.

ad Thalassium.

Quaestiones

establishment

Holy

to

he intends

the

here

Xpc

express

economy

and

and grants

7tnv

by the

concentrating

what

reflections

he considers

that

from

on which

his

The Father

matter.

derived

sation

dawn of

'wills

that

of

x6vwoLC

God in

is

ultimately

is

the

primarily.

We know that

bound

are

of

of

creation,

to

moments

It

this

a differentiated

of

that

theology

the grace of the image

speaks,
46
Elsewhere,
Maximus speaks

Son in

and Spirit.

Logos

and gift

the

to

clear

him

particular.

Trinity.

the

of

back

God the Father

concern

will

concerns

he looks

the

to the Pater

themes of

abundantly

be set

e&waLc.
by grace'

it

Introduction

basic

While

emerge.

he makes

creation

will

of the

(873CD) some of the

Noster

(873CD).

Counsel

that

complements

hypostatic

union

the Son and the

are

personally

of
is

it

the
and

155
identified

with

the wholeness

the

will

bears

divine

ambiguity,

without
the

pov? ij

is

secret

until

find

the

'the

Counsel

incarnate

person

UIXTI a

of

the

God'

is

the

Maximus

is

the

future

'work'

pov-&5

manner.

life',

activity

of

xevwoLS

and

and

field
in
that

of

of

great

Counsel

the

In
of
which

the
divine

the

Pater

are

of

and

He determines

for

whole
of

span

Maximus.

Counsel

divine

Counsel

8ewoi, c
55
Providence
.
the

that
in

text,
to

it'.

the

effected

Nos ter

53

him'.

ensure

activity

becomes

rooted

great

the

the

%6yoC

teaching

xpCot.

Counsel

His

the

by God and

exercised

52

god.

evoke

by men,

The work
54
man.

wpdvoLm
are

the

confines

in

The

wisdom

contemplation,

immediately

anew.

purposes

gentle

the
of

and

51

The

Christ.

become

'angel

living

appropriated

revealed

places

eternal

an

and anthropology

and Judgment

Jesus

We
the

in

with

expressed

who

God'.

of

made flesh.

Logos

been

Maximus
Son,

embodied

man who knows

O wotC

Christology

in

the

or
is

which

Counsel

Trinity

Father

by the

revealed

great

can,

poV%A

`to Him who came down to

and

God is

that

Economy',

man might

turn,

in

the

of

50

the

in

embodied

personalisation

Between

of

has

by virtuous

rising

embodied

yet

of

Trinity

become,

to

When salvation
of

Blessed

and history

So Maximus

pouWA

is

the

of

the

enables

Keuwoc, s
of

it

became man so that

mystery

in

of

that

povXij

Divinisation

of

Angel

of

while

nature,

hypostatic

Persons.

Elsewhere,

mystery

becomes

Myoc

Son.

the

of

the

of

'the

thus

the

the

of

with
us,

reminds

impress

speak

of

identified

in

each

of

characteristics

the

of the divine

a strong

Maximus

'our

present

each

the

The emphasis

and

'mode

on activity

is

fundamental

the

recalls

becomes

he does.

what

etvaL

interpreted
the

the

to

it

end,

ing

is

It

should
in

this

than

to

chooses
rather

merely

would

divorced
that

kind

everyman

be said

in

a preliminary

have

the
prayer

of

thinking.

the

Origenism

true
to

the

and

Logos

is

from

the

of

the

not

of

perversity
Maximus

to

quotations
to

want

his

impose

He modestly

prefaces

This

area

the

balance

man's

that

term

endeavour

is

the

be , weighed

ouXi

which

mythology

in

parallel

mysteries

the

Tradition

the

Maximus

,a

scriptural

to

for

and

divine

ambiguity

are

a synonym

uphold-

Christ.

downright

interpretation.

Son for

beginning

Providence

by substituting

the

own ingenuity,

He does

vxdv

57

wisely

the

they

clear

that,

intellectual

of

To avoid

from

6&waac

XoYcooC

and even

the

in

way that

but

of
is

xgvwoL(;,
the

futility

He interprets

xgvwoLc

in

his

to

him

say with

OcoXoToveva

theology.

to

recourse

AdroL.

for

by God in

contemplate

on revelation

he has

Scripture

to

XoyLoot

unequivocal

Xoyioot

what

of

man'a

him

His

of

of

to

initiative,

Xdyot.

up

age

remember

the

history

the

forth

destiny

from

transposes
the

by the

subjugate

conveys

usually

us to

passage

'g enerations'

or

then

consummated

God who takes

the

give

'ages'

and

held

finally

wants

and moulding,

Judgement,

Incarnation

is

Maximus

Therefore

the

in

eC

way to

to mean salvation

salvation

it

until

text

doing

and

what he becomes and

will

etvat

are

appropriating
Christ,

Ej

a cognate

including

and

becoming

where man is

In

056

of Scripture
to

of being,

of Maximus,

teaching

the

kdpCswC

'zpd oC

interpenetration

of the

156
reminding
us

of
of

of

against

a comprehensive
the

Lord

deification.

to

in

mean

That

incarnation

redemptive
passages

of

the

of

157

et

Oeconomicorum
that

good

Counsel:

that

union,

to

ation,

so that

of

the

between

6Ldo'cia

that

than

solution
the

an Origenistic

his

X6yoL

of

cognate

passage

from

invokes

the

by the

wisdom
and

judicious

providential
preceding
aoQCa.
character,

the

divine

the
60

that
to
so

Will

distinc-

a clear
to

create,

the

transcendent

of

the

to

order,

Henad.

the

of

will

bridging

the

same way,

comprehensive
of

'wisely'

The

ad Thalassium

also

it

with

the

distinction

of

the

ages,

endows

the

speak,

so that

pour

of

Maximus

or tyrranical,

life

our

regulate

subsequent

In

Evagrius.

and Judgment.

that

to

have

associating

and

is

There

creation.

a more

of

origin

Ayot

and

Quaestiones

as arbitrary

same passage

will

theory

said

Incarnation

the

in

require

God,

of

In

actual

Providence
the

great

the

In

God is

the

and

intellectualist

the

Noster,

Pater

AdTo L

will

of

fragmentation

interpretation.

another

angel

order

His

Son through

divine

is

and the

time

b Lcruja

The

ages'

Economy,

the

he makes

the

The decision

of

no question

the

all

outside

something

of

God and

the

of

of

Father'.

God and

decision

things.

created

of

the

'before

was

the

alter-

without
He Himself

Only-Begotten

ad Thalassium,

Quaestiones

which

find

of

nature

hypostatic

mystery

the

the

with

Counsel

great

we are
supremely

Himself

a way that

becoming

revealed,

ineffable

veritable

and unknown
the

former

human nature

'The

fulfilled,

between

tion

has:

secret

Counsel

eternal

the

the

Himself

latter

having

Incarnation

through

Theologicorum

the

In

mingle

He became man in

the

is

which

to

unite

the

Father

Capitem

the

regard

He should

change

men without

knows';

their

in

He 'had

told

of

and the
59
Duae Centuriae.

ad Thalassium58

Quaestiones

to

that

it.

is

It

God with

a 'logical'

does

think

not

but

rather

of

158
full

of

the

plates

evolution

of God's

participate

in

what

a trenchant
of

by

oew.pCa

proportionate

the

corresponding

to

this,

who planned

back

to

that

the

God;

the

Henad

Judgement

is

Maximus
Judgement
and

that

of

the

of

insight

discerned

in

contrasts

the

orthodox

the

into

would

t, ac op
mistaken

reveals
His

in

bodies

goodness

Maximus
the

existence

Providence
63
40

notions

of

of

be brought

purification.

ovoCa

God

which

and fall;

guilt

spirits

For

them

expressed

fallen

to

is

62

ee oLc

incorporate

Providence

notions

ovoCa

chastisement

their

by progressive

gives

with

to

degree

contemplation

Kiwqo t,c

the

on

implies

Maximus

of

and

spirits:

to

God,

A6(o.

xpELaic,

fallen

for

designed

and Evagrian

the

meant

light
It

of

XoYLQoC.

brevis

throws

xpCoLc

The purpose

cva. xi

Judgment

Evagrians,

and

the

expel

will

that

Origenist

and Judgement.

xCuT1aLr., 6 mcpop,
the

the

himself

will

naturalis

text

in

expressed
,

%6yoL

contemplationis

7Ep6voi. a
of

critique

who contem-

and Judgment,

a fundamental

means by

Providence

release

modis

ovX1

The

wisdom.

we have

Maximus

divine

Providence

that

De guingue

expositio61

the

of

the mystery

In

The theologian

intelligence.

and

order

and

Providence

concepts:

I mean by Providence,
not the convertive
and, as it
the
of
of
objects
restoration
economic
were,
from what need not be to what needs be,
Providence
the
together
binds
but that
whole
and preserves
which
( X6yoc)
by which,
in the beginning,
the principles
the whole came to be, and by Judgment,
which
not that
is educative
punitive
of sinners,
and, as it were,
differentiation
beings
defining
of
but the saving
and
bound
the
things,
to
of
created
each
which
according
(
they
to
A6yoa)
the
to
according
which
principles
in
its
identity
has
inviolable,
natural
were created,
the
Creator
the
from
since
validity,
unalterable
decided
beginning
and made each one to exist
', 4th
to being,
substance,
mode and quality.
regard

says
of

159
The Evagrian

and moral

ontological
this

to

passage

logical

that

a dynamic

power

be,

came to

influence

divine

determined

to

this

they

which

X6Ioa

projected

is

requires
the

aim

towards

Occur.
this

end.

can

1 p6vom

according

imply
the

fall.

of

the

principles

realization

of

that

they

should

be preserved.

the

divine

The notion

be rooted

in

the

will,
of

the

cpvaLr.

divine

that

the

fact

divinely

divine
Since

%6rot
and

In

imply

move-

Xayor.

intention

and activity

way.

Maximus'
obvious

of

of

principles

before

of

a preprogress

does not

Henad

sweep

the

so that

unity,

the

the

it

the

themselves

are

intentions

but
the

to

that

not

of

scrutiny

into

creatures

but

movement,

the

that

divine

on the

a majestic

of

intact

created,

integral

were

spirits

were

be in

insists

end leaves

things

all

to

all

Maximus

of

is

presence

gathering

unity.

creatures

in

the

in

dependence

to

divine

source

in

displays

it

Rather

way.

its

of

be understood

must

unification

beginning,

Coo Lx!

ecwpCa

ment

the

To be a creature

a random

unity

aim

the

in

%6yoL.

the

for

has

has

of

description

the

together

whole

he will

contemplation

so that

The movement

way.

which

the

onto-

before

the

is

It

made un-

the

terms

the

of

sense

is

define

to

wants

%.pdvoi. a

binding

%pdvoca

to

author

reveals

66

distinction

this

considerations.

moral

movement

in

the

and cosmological

introduce

in

that

ensure

Here

equivocally.

the

and xpCai, c
confuse
7p6voca
65
and it is the purpose
orders,
of

of

notions

that

definition
the

in

process

of
of

xpCcLC,

67

unification,

no way trespasses

on the

is

designed

effected
unassailable

by

to make

individuality

of

comprehensive

thrust

aspects

d otov

and
in

its

ality,

that

left

each

being

so that

it

implies

into

be sacrificed.

has to
created

beings

ensuring

that

distributed

the

the

being
69

individuthat

self-possession
the

influence

by

'difference',

of

%pvoca

( X6yoL
the

to

individuals

of

movement

of

creation

of

prepares,

to

relation

four

Notp6T1j, c

legitimate

purposes

in

wisely

68

splendour

harmonious

individual

the

The bringing

KpCoLC

for

created

is

under

mean that

not

it

a created

and Judgment.

does

perfection

,c

its

retains

in

'rC clvac

intact.

self-realization

Providence

God's

is

that

mature

that

emphasize

He sketches

etvat,,

intb'.

when caught

tpvoLa

being:

to

entirety

suggests

will

of

of created

thing

created

each

160
the

are

natural

power

of

each

in keeping with the subject

proportioned
of each
70 Harmony
be
the
the
effect
unifying
of
will
substance.

being,

that

relationship
Having
Maximus

then

goes
and

7,p6voaa

men endowed

Judgement

are

human freedom.
is

union

is
with

71

not

to

690t, s,

mentioned

in

wpdvot. a

to

and

xpCGLC

of

on the
status

categories.
of

they
being

the

are

deny

not

of

to

of

exercise
creatures
of

describe

72

Pater

linked

and

possibility

He proceeds

context
that

dimensions

as God deals

open the

two moral

remember

so far

ontological

freedom.

this

beings,

he does

that

differently

can throw

Maximus

God through

important

bear

created

The same Providence

volition.

Once the

and

xpoLc
are

brought

established,
with

with

in

xpCOL6

and

moral

he affirms

being.

created
of

the

safeguard

xpCo. s ;

7,p6voLa

a moral
with

on to

of

inviolability

the

established

facet

every

respects

they

Since

Noster,

it

by Maximus

an unfolding

of

the

161
implications

moral
turn

be seen

will

and so on the
find

of
to

personal

the

and how, in
to

refers

man in
that

eEOi. s

If

what

life

that

rc. 1,4

that

rendered

pliable

to

to

the

invitation

Providence

the

to

to

of

the

that

extended
in

is

It

is

with

act.

%6yor.

the
be the

actual

divine

idea

this

of

ordinance
it

Since

is

transformed,
Holy

Spirit

issues
in

virtues

keeping

'prudence'.

freedom

a synergy

the

then

in

in

to

the

60 t,r.

of

with

as

action

culminate

is

thrust

keeping

man's

the

being

prudence

(??6yo4; )

be

life

godward

in

and Judgement

be seen

will

the

accurately

through

informs

man's

we

or synthesis

by them.

man's

we understand

be translated

might

that

should

Kpoc6

and so to

73

so that

through

purposes

transformed

action

human life

of

ordering

is

accepts

cpi5ocws

His

rvc'p. 1

which

ensures

that

Yvd)PTI.

in

it

turn,

human being,

of

in

kapeewC

Tpd, toc

human freedom.

of

way

to

world

This

particular.

on

dimension

his

exercise

symbolises

be emphasis

personal

God moulding

in

xpCotr.

in

Synthesis

and open
81m0t, C.q
and Ordinance

Yxai

Providence
is to unify
The purpose
by right
of Divine
faith
those whom vice has
and spiritual
charity
in various
Indeed for this
the Saviour
sundered
ways.
in
to
together
the
gather
one
suffered
children
of
He then who does not sustain
God that
were dispersed.
bear with
the irksome,
the laborious,
annoyances,
endure
divine
charity
and the purpose
walks outside
of
(74)
Providence.

Here the

shadow of sin

overcome

by Providence,

problem
original

set

in

in
the

the

axocdr.

speak,

God by his
)

The Fall

salvation

divine

so to

( axo7.6

deification.

remedied

included

of

ipbvoia

as a factor

acknowledged

compounding,

intention

divine

perichoretic
is

the

is

that

for

bedevilled
then

In

the
The

xpCoL`

was,

is

to be

Maximus,
this

aim and

necessarily
this

way Maximus

162
has

the

safeguarded

hypostasis

differentiating

finiteness,

but

the

dimension

somatic
life

concrete

ground

the

of

from

the

third

element

of

justly

that:

mystery

the

the

and

are

the
to

fall

the

outside

created
'moves
that

is

freedom

of

is

said

created
scope

hypostatic
emphasis

being,
about'

his

referred
exercised

for

union

of

conclude
haunted

and
to

referred

idea

whom the

as the
76
key

the

to

The
the

the'merely

the

wpvota
77
Logos
the

on which

Nor does

the

the

Logos

Incarnation
xpCa
79

npdvoLm

as a structural

element

in

us that

the

Immoveable

one

it

the

passion

Christ

creatures;

is
80

xpioi. r.

sublimely

in

to

ad Thalassium,
eyes

view

of

point

importance'.

%pdvoLa

on movement

to

of

'wings'78

is

(God as
judgment

with

Christ

beyond

goes

beings.
of

for

Maximus,

be 'the

substance

with

a Maximus

primary

of

the

and assuring
his

and

is,

to

him

not

creation,

universe,

comes flying

its

in

soteriological

a Maximus

Quaestiones

xpCot. c

with

but

the

In

since

shows,

and it

sphere.

the

of

entails

providence

with

leads

however,

union,

moral

overseeing

it

wisdom

the

which

Incarnation
of

possibilities

to

triad,

understanding,

of

combines

cosmological

purpose

a general

centre

alone
especially

that

all

a heteredox

not

whole creation)
and virtue
75
that
the
Thunberg
notes

temptations,

of

up in

view,

knowledge

same),

'this

by Origenist
of

allowing

substructure,

man with

Maximus

the

(God as Saviour).
changes

of

32,

(God as always
the

material

and his

and experience.

Ambigua

In

without

an optimistic

its

of

Origen

be swallowed

to

besides

is

This

unity.

but

followers,

discriminating

less

fascinated

that

unity

,
in

where

x6vwocc

we find

of

His

In Ambigua 10,

they

? 6yo.

of

wisely

direct

were

created'.

the

'pdvo.

mode of

men,

allotting

to

activity

that

tion

things

with

in

transcendent

EZ

God's

X6ToC

is

rp6toC
it

preserving
to

ski

is

While

the

ensures

that

Logos.

existence
ground

of
that

Logos,

that

A6yoc

&dpEe

personal

cCvaL

person

X6yoc.
man's

it

dimension

is

existence,

in

of
is

related

itself

to

the

his

while
%6io

of

in

f or'Maximus,
its

to

for

individuality

human

nature,
'VPa7toC

very

derived

in

source
in

that

logos.

as a foundation

so that

himself

irreducible

is

uniqueness

- rp6%oi;

rpxoc

to

'o3

and as such

from

relation

beings

%6Yoc 0-ocwc..

of

adrift

cut

not

being.

of

X&roc

individuality

us that,

reminds

have

they

a6yo6

dyad

are

created

The use

identity.

realization

personal

suggests

logical

his

They

but

relates
83
be;

go beyond

to

are

identifica-

principles

dynamism

the

X6yoL

82

personal

with

individual

the

and enables

relation

identified

appropriates

the

In

the

life

to

Him as good

to

is

it

of God, as Evagrius

being,

should

them
84

The

existence.

CIvaL

to

God that

of

be restricted

divine

they

what

human freedom.

and thus

the

Ton

relates

regulates

the

as to

will

STVCL

the

being

Noster,

it'.

created

with

has to

according

and future

present

created

reference,

The expression
to

their

Pater

essence

to

they

are

identified

undoubtedly

the

logoi

xpCQWs

becomes

with

nor

the

the

xPCOLC

the

to

In
and

suggest,

would

81

in

and that

'bound

to be identified

not

by which,

%6yoc

beings,

individual

do with

to emphasize

concerned

came to be',

the whole

beginning

'the

the

'preserves

'pdvota

which

Maximus is

163
that

from

the

Man enjoys
the

exercise

can never

of

164
become a principle
his

to retain
the

in

son

and

not

but

it,

have

Maximus'
is

in

the

their

summed up the

by saying

in

simply:

'The

become gods'

86
the

the pair

to

linked
and the

role

this

as maintaining
idea

the
flesh

of

of

the

Christ

increasingly
Logos

the

of

he points

former;

deification

that

of

Holy

out

to

87

Spirit.

creation.

Dionysius
88

It

the

being

the

work

Nyssa

the

deified

that

it

became

the

in

Christian
of

writings

became

as the
grace.

adding

of

principle

finally

of

Cappadocians

the

with

cause

of Alexandria

individual
With

Baptism

and union

Cyril

saw deification
is

of

latter

69wat, C

Pseudo-Areopagite,
term.

the

Gregory

he observes

in

article,
,
shows

up with
the

deification

we

was essentially

as unification

that

that

order

he sees
with

was wrought

was communicated
the

was bound

the

inseparable,

are

eonship

de Spiritualit

it

that

predecessors

splendid

deification

ours;

obvious

his

that

teaching,

Eucharist

hie

of divine

gift

in

Spirit;

Holy

with

of

Dictionnaire

and that

sonship

St.

tradition.

Dalmais,

It

UwoL.
-

became man in

Logos

in

as Maximus

x6vwoi6

man and the

how Athanasi, us understood

distinction

uniqueness.

reflections

in

'Divinisation',

his

our

individuality.

theological

of

draw

formal

to be a

to

differentiated,

is

with

to

meant
or

man in

each

image

is

personal

that

concern

divine

should

to

mainstream

Athanasius
on the

generic

mankind

merely

would

to

but

beings,

created

Exaotia

he is

destiny

by Maximus

given
85

merely

not

attention,

is his

It

The emphasis

if

and revolt,

identity.

proper

Son.

ExaotiaV

is

of arbitrariness

of

the

considered
Christ

and

by the

action

Dionysius

the

a technical

purpose

of,

He keeps

in

line

165
by declaring

the tradition

with

the

touch

distinctive

his

that

hierarchies

and the
89
deification,
but he

is

Dionyaius,

by saying

this

with

from

obvious

it

that

divine

to

man rises

in continuity

Maximus is
with

Baptism

are the means of effecting

Eucharist
adds

that

is

through
90

virtue.

tradition

That

and especially
like

a sentence

this:

He made us to be partakers
nature,
of the divine
like
his
Him
in
eternity
and
we
appear
sharers
that
to the deification
comes from grace,
according
the
there
abides
and
exists
account
of
which
on
the
things
and
creation
created
of
and
system
91
did not exist.
being
that
into
bringing
of things
In
of

this

Maximus

passage

so that

creation,

on the
is

it

whole,

'partakers'

and

that

enables

this

that

use

the

it

person;

him

the

effects

For Maximus deification

to

be the

informed

freedom,
action

Christ.

considers
94

is

the work

by

dy7r-Tj,

Holy

Spirit

in

synergy.

this

Deification

to

divine

likeness;

it

the

pouring
93
Like

have

does

not

been

in

wrought

over-

to

grow

of his
depends

turn

ty7cTI
Cyril

92

him
makes

which
power

mean that

to

that

exercise

This

is

eternity.

of grace,

Creator,

life

elvaL

his

in

share

in

of

him

the

personal

eZ

demands the

This

response

and man's
Maximus

of

the

'sharers'

God and gives

of

His likeness.

into

the

image

to

us

on man by his

conferred

and-above

the

from

transition

making
,

ctvaa

image

as a

requires

is

the

of

underscore

man participates

move from

to

to

end

his

of

teaching

he wants

Deification

nature

rest

Because

his

marks

here

by which

the

teleology.

'sharers'.
of

divine

that

that

obvious

irreducibility
the

by this

personal

find

to

we expect

finalized

understanding
emphasis

considers

be the

to

E)IWCDLC

into

on

his

heart

of Alexandria,
in

principle

man can enjoy

in
the

kind

of being

'the

possessive

able

in

simplicity97
ydlxn

keeping
For
is

Maximus,

and above

all,

to

the

him

to

XpLs

his

of

freedom

is

of his
for

how we become

a personal

tantum-quantum

character

avtiCoatC

like
99

gods.

by his

turn

Maximus

That
gives

on the
in

place

17CEpaXwp-nLr.

and

us

of partiGod.

emphasis

takes

of what

to

it

existential

the actuality

man becomes

that

brings

This

nature.

in

in

God so that

with

and the

is

of

%6Xoc 9acwc

union
his

It

is

It

use

tbctiaaLC

of

rp6ro;

through

gift

impulse

teaching

this

divine

go beyond

and sharing

cipating

the

that

ensures

mystery

of

character

possessing

man was created

to

natural

back

in

the basic

with

immutqualities:
of divine
96
body,
endowed with divine

immortal

which

he can become godlike

God, but

imitation'95

soul,
98

to

proper

166
by

deification

:.

They say that

God and man are models for each other,
for man through
that
God humanizes
Himself
philanthat man, enabled
to the extent
thropy
by charity,
that
divinizes
himself
for God;
man is rapt up by
in so far as man has
God in mind to the unknowable
the God who is by nature
through
virtues
manifested
100
invisible.
When we speak
we do not
in

It
fullest

with

in

it

men by

of

the
is

to

a theory

of

concrete

grace

because

it

action

the

has

been

and because

the

of

is,

that
of

Word made flesh

the

grace,

of

character

possible

the

effect

Spirit

and

Church.
in

possible

the

Incarnation
realization

the humanization
the

is

excellence

He communicates
through

the

Deification
par

as the

Maximus

from

divorced

Incarnation.
realized

to

attribute

any way,

deification

of

human necessarily

that
of

the

of the divine
involving

finds

Maximus
union

of

and the
each

other.

the

God and man,

divinization
At

the

is

167
of his

basis

is

thinking

rti
v Xptotu',
o

xaC ti6v

the

Y16v,

definition

of

Mpt, ov,

Mowoysvn,

Chalcedon

Eva

!v

bvo

dXwp
tipe?

ouyXv
Co
rws,
i.at, p&TwC ,
Twc,
twC
cposaLv
101
dpevav
be no question,
There
for
Maximus,
can
YpLr.
.
the

blurring

of
9x

vo

cpvocot, w

Chalcedonians
to

order

of the natures.
102
stressed

edges

with

us that

remind

distinction

of

identical

with

tertium

iv

their
the

the

natures.

the

person

Christ

quid.

by the

bvo

that

exclude

the

God and He is

103

does not

He adds

the

Neo-

cocct,

union

to

is

He balances

in
the

violate
the

are

natures

of

possibility

. AXo

"0C ovx

man.

1
Ev
o'
7cep
yvwpt, e xaC
iZ,u ,
ols
'rL 7capa 6
104

Xeoa
the
, 6cvoC
COTE',
TpCtiov
excludes
the

and touches

by the

dyothelitism
of

to

existence

mode of
This

the

existing

of

humanity

personal

Person

the

Logos

is

its

Nestorianism

potential

Maximus

lays the

foundation

wholeness

of

the

and once

this

is

established,

natures,

so that

the

humanity,
what

nor

integrity

natures

can humanity

human personhood

would

a new
106

the

of

of
its

a balance
Monophysitism,

be thought

that

preserves

of

the

full

play

to

have

it.

but

oneness

can give

give

there

as well.

striking

and the

not

personal

enhypostasization

a Christology

does

divinity

His

unity

gnd potential
of

concepts

and guarantees

By adroitly

human activity.

Logos

the

the

Christ,

the

while

maintained,

safeguards

between

the

on

a way that

such
in

of

that,

ensures

the

extends

in

105

teaching

of

? c5yoc gvoewc

of

conjunction

person

humanity,

two

merely

not

The Logos

a concrete

his

of

co-ordination

refined

and hypostasis.

nature

are

foundation

ontological

to

to

person,
both

be hampered

be deprived

The teaching

by
of

on

168
bcotiaoLr.
Christ,

ovv6etior.

This

be complemented

must

and reciprocity

polarity
hypostatic

8e6
the

concept
to

regard

is

This

Christ's

But

activity.

by the

the

theologian

to

of

is

mutual

person
their

of

hypostasis.

In

fact,

difference

and the

itpaygd, mv

it

pupt,
EwC

follows

with

that

it

is

not

av

stringent
dAgoty

a mixed

ovt vtq
evokes
of

interplay

unity
the

in

in

unity,

0(:V.E'at.

He will

a fruit
the
the

requires

ac.cpcT

is

the
of

natures

of

Christ

The activity

again

Once Incarnation

L'

Ca 're XIC avYYevIC

insists

tiov

of necessity.

the

the

-c6Tc

ydp

much used by the

keeping

to

mystery

the

union

requires

v i

of Cyril's
in

Maximus,

difference

113

deification
text

for

Christ:

8LacpopQ

to

refers

fundamental

the

of

9arCv

the

is

which

ovcpvCa

as a co-penetration,

activity

and consequence

of

natures,

as God.

in

use

with

attributes

where

natures

wprjot4;,
7ESPLX.

mutual

mystery

the

the

activity

of

tXX1XaC
-c15%p6C

'112

adhesion

and

Christ

by

'tepLXwpijaet,

xaC
the

to

characterized

the

divine

the

of

'un'6

kind

this
of

apply

we insist,

in
most clearly
111
particularly
9

cvcpu. a

human
and
attributes
man
as
Christ

out

of

the
within
108
He is
men'.

'a man above

109
nor

brought

of

affirmation

two natures

77epLX6PHoLC

made possible
enables

is

vepw7cor.

*L%64;
110

by the

the

of

Christ

unity.

no longer

of

on one Subject.

Maximus,

with

that

provided
107

characteristics

particularized

two sets

of heterodoxy,

a whiff

without

us to predicate

allows

the

evwaar,
cpvot.xlj

effected,

appropriate

Monothelites

and interpret

distinctions

of

Ivep(CLa
energy

that

Chalcedon:
"114

is

in

question,

He

but

C,
%epLX(zQ11OI.

a
the

that

become man,

Logos,

fabrication
ovoTaaLs
because

the

of

the

X6yoc

distinction

the

the

brought

and man,
of

often

at

once

the

expressed

a union
measure,
creation,

are

of

the

in

limit

of
of

of

God in

the

'In

that

between

God

deification
Sherwood
deification
is

It

to

arrangement:

fact,

and power

of God is

before

of

and without-extremity,

the

responds

grace

Counsel

and movement,

above

Incarnation.

by the

and without-limit,

is

possible.
and again

Great

merely

natures

Christ,
for

not

it

His Man-becoming

Incarnation.

stability

the

an antistrophic

aim of the

extremity

in

it

the

of

result

are

of

an exemplar

'again

with

7cepLXWp-noLr.

118

that

inviolable
We see the

gvoiC

of man in God-becoming,
119
God-man'.

The original
realized

makes

emphasising

hypostasis.

The natures

in

play

When Maximus

are

the

what

confusion.

he is

They

hybrid

energies,

finds

in

tantum-Quantum

as the

condescension

the

the

of

Maximus.

dynamism

mutual

observe

represented

imitation
of

is

which

justifiably

then
the

the

they

man and historically

can
is

to

rise

gives

because

hypostasized

the

all

btpcwc

rp6, xoL

seen as dynamic

in

about

ovgv. a

of

consequences

natures.

is

their

the

not

constantly

c-SoI.v
117

and the

Cyril

not

of

xar

the

of

union

the

Chalcedon

to

so

had taught

union

person,

and Soteriology

the

of

intimate

the

of

Cyril

The key

most

of

Christology

speaks

of

unity

damvtiwc

The

in

9116

Logos

of energies,

heretics.
the

energies,

the

of

115

humanly.

9vwoLr.

the

of

because

acts

and

avcpv'Ca

human and divine

of

divinely

man acts

169

the

measure

ages

and withoutof

Creator

was conceived'.

12 0

and

Man's failure

in his

the

Christ

of

coming

the unity

achieve
this

unity

final

121

ages'

consents
hypostatic
it

His

mode of

he is
ence

in

that

he was not

will

of man,

the

the

implies

Adyos

the

YyWxj

125

identity.

its

that

existence

man.
ancient
is

Even

as man,

divisions
already

Person

the

He is
in

achieved

in

of

the

X6yoc
human;

ad Patrem

that

befits
of

man,

'f1

P67toc

3oew.
c
q
but

retains
the

is

God holds

mode of

in keeping
out to

and so He can heal

and between
Person

the

and philautic

human being

destiny

of the

had lapsed

instinct
is

fully

His

as man

from

Logos

y vvronC

it

creation

mode

condition,
124
This
9

ycv'LQewC

this

and the

our

A6Yoc 'ri

the

is

Christ

very

nor

y vviot, c

product

new;

him

so that

His

Incarnation,
is

by this

the

of

Man's

charoterizes

human dignity

with

It

that

u.S

YEvvlioc

the

In

of

level,

animal

the

God.

is

YEti"oLC

human history.

be son

Son;

v7-pCcu4

into

entry
by

and

is

constitutes

of the flesh

marked

of

cpocwc

to

destined
to

is

presence

of his

beginning

His

the

moment of his human exist123

Maximus is insisting

of the will
God.

of

YC'VEOLC

of

the

born

that

the

as man He freely

Incarnation,

Mother.

His

womb of

in

The Logos

and it

first

the

from

122

'rp6wo4

the

In fact,

constitutes

Father

his

in

exists

but

that

filial

is

existence

fAo Cte 'Son

that

in

expressed

humanity

his

that

his

to

of God.

because

Logos.

and

shown forth

Christ

mediator

the

of

relationship

as Son and is

in

is

divisions

the

ovX

attitudes

character

his

is

the

place

filial

the

to

in

Christ

heal

who would

taken

'has

as mediator

vocation

willed

170
opened the way to

and

creation

because

of

the

the
God.

17 1
hypostatic

man is

of

vocation

in

person

by innovation

the human willing

and acting

y vv-qaLC

Maximus

and
leave

these

He joins

them

Creator

the

divisions

five

The willing
of
his

the

Hypostatic

can unite

and finally
rooted

His

which

creature,

ovXij

Union

ground

is

the

basis

the

'Aydatrl
into

His

human will
divine

that

of

is

of

free

being
of

consent

Word he

the

of

inhabited

The union

Creator

of

ontology
union

of

the
of

and

the

enhypostasisation
one with

divine
the

Hypostatic

in
is

Christ

what

that

it

Will

of

His

of

the

ensures
the

is

of

wills

'A -dxn

and so with

at

the

things

Father.
Christ

so that

and metahistory.

the
the

the

in

and sensible
127
This
nature.

Will

totally

The union

and life

oxo7ccc
in

and his

Christ

translates

a life

the

does

Baptism,

126

and the

kpcwc

its

and between

one with

intelligible

has

which

informs

is

character

and uncreated

'zp3i oc

Nor

Birth,

the

of

Paradise

and earth,
created

in

hypostatic

and female,

male

heaven

world,

the

as man express

Because

It

abstraction.

history

of Christ

Union.
to

as

cXvat

existence
in

of

Logos.

ontologically

into

healed

are

source

Incarnate

in

is

It

the

and Ascension.

taken

and activity

human will

and

is

Union

Hypostatic

in

is

nature

Christ's

of

realized

right

expressed

at

mysteries

creature

is

suspended

concepts

Him the

xCvTptc

in

Resurrection

and

that

into

over

cosmic

'incorruptible'.

of the

finally

the

to

Death,

Passion,
of

carried
issuing

eival.

is
of

and made

human nature

the

In

and nature

an enhypostasized

is

Christ.

The precariousness

activity.

stabilized

so that

two natures,

fulfilled

between

relationship
fitting

the

of

union

the

Will

is

Father.

humanity
of

at

the

172

128

Father.

the

that

that

restlessness

of

God.

This

is

not

but

is

extended

Christ

in

adopted

filial

birth

he is

born

of

of

to

self

human life
because

for
the

of

tasized

substantially,

eternal

Logos.

since
because

of

the

human hearts
enables
his

man to

everyman

agape

derived

kpEecc

live

hand

other

to

Holy

as a person
.

of

the

ecstatic

being
itself

to

the

analogy
in

Christ

enhyposbut

is

valid

and poured
is

It

in

this

The new baptismal

the

to

is

Christ

God and so to

by sharing

old

analogous

not

137

Spirit.

as a son

is

It

can live
from

of

his

of

go out

ecstatic;

belongs

it

which

by the

inheritance

Tp. xoc

as man is

On the

life

the

Logos.

Incarnate

and

personalisation

a way analogous

being

Christ's

to

134

passions

Ca
ouvc PYc

the

132

oLC

the

of

of

him

enabling

ovvep(cCa
135
the
,

and

conversion

about

into

koTV

Ca
XcLV
cpi.

of

consu130
in

Baptism,

presumes

Spirit133

His

the

is

and launched

bring

God in

the

in

Spirit

combination

will

a new

with

and the
the

is

that

live

Holy

the

and life,

being

man's

inaugurated

begins

renunciation

It

virtue.

Y, t.q

of

filially

who are

Logos

This

Yxil

of

136

Holy

131

of
the

acceptance

It

the

& uxTj

requires

into

in

rest

and life

Person

those

all

Incarnate

process.

intervention

the
It

the

this

of

life
new

to

the

man can participate

129
66coLC.
existence.

mode of

which

to

overcome,

to

comes

nature

the

and

are

by which

birth

mmation

created

coneti-

AyoL

divisions

five

restricted

is

Him.

By His
mode of

the

'Henad'

the

between

bridged,

is

A6yoc

the

way that

this

6tdotiia

the

that

tuted,

in

is

It

into

that
enter
Son's

birth

into

the

in

culminates
YgvvrpW:

through
must

as the

the

of agape is

the life

the

created

dependent.
were

capable

This

triad

in

is

dependence

the

category,

the

being

of

that

ovoCa

Exaotiov

in
ship

the

the

mentioned
individuality,

are

is

they
to

is

valid

allowing

is

of

of

also

for

the

the

in

embracing

an ontological
to

the

rightly

total
points

out

equivalent,

ovoCa

xa6'

xcLO' Exaotiov

and

it

that

divine

even

us,

Cm
ovo

of

equal

coincide

the

of

and realize

category
is

identical,

existent

individual

thinks

are virtually

the dimension
are not

above,

character

reminds

Von Balthasar

a case

agents.

were

category
comprising
141
in
Maximus,

it

cvaLr.

they

existence,

of

empowered

logical

and so

stability
and

they

Byzantium,

supreme

for

relative

dynamic

things.

of

142

and

concrete

of

est

universe.

avr6v

xa6'

held

act

aristotelian

xa6'SXov

While

the
they

of

when it

particularly
143

the

and individuals;

species

genus,

supreme

as the

way:

and

As Von Balthasar

on Leontius

a twofold

where

6vv4i1, C

themselves,

in

activity.

quod

milieu

in the

were

exercised

system:

and the

est

it

makes evident

the

Christian

the

Maximus

if

even

existing

this

in

themselves

quid

of
also

creatures

otSaCa

us that

Creatures

the

0
otiSaCm ,

order,

is

in

issues

it

until
139

from

as redemption

new-born

The Church

lived

triad
The maximian
140
IvFPYaLa
assure
in

evolved

so the

6ewot. C

of

perfection

Incarnation

same road.

Christ

of

be reproduced

to

are

and activity,

willing

walk

The states

voraoLc

Just

Christian.

138

6AwoiI;

to

173

when it
different

is well

to note

so that

the

xpCoK
entails

relation-

which
,
hypostatic

exercise

of

wee

174
%p6voLm

xpCoLr. in regard to free beings,

as
144
No ooia
in fact,
noted.
can exist,

and

Maximus himself
without

the prerogative

too

a general

has

to

attached

a genus
thing

they

that

denote

aspects

able
of

of

imperishably

it

and since
%6yor.

it

9148
of

energy

the

bears

the

nature
account

that

Logos.

It

is

essential

the

of

sin'

0149

can

to
define

consistency

the

inmost
through

of

the

%6yoc

plunge

into

to

universal
fact,

of

is

of
due to

so that

nature

many sufferings,

idea

of

of
of

activity:

each

its

It

activity.

in

secret
its

objective

intersection

condemnation

the

its

of

is

concreteness,

is

objective

cpvoLC

concrete

3GLC
9

147

respect

the

the

is

must

of

from

them

the

of

individual

saints,

it

but

of

cpvoa5

through

notion

and that

of

possessors

the

because
in

point

Logos

irreplace-

three

the

reference

the

They

principle.

of

of

by the

is

realm

vector

its

that

basic

eIboC

existential

add up to

grounded

the

of

their

dynamic,

its

the

is

character

'the

So basic
Maximus

in

ultimately

innovated

can say

in

a transcendent

Nyssa:

of

They

0145

being.

of

are

essentially

To disregard

unreality.

being

0146
lv6pycl.

The possessors

It

Gregory

for

is

that

parameters.

also

to

is

two activities,
cpvaewc

dimension

consistent

has

account

is

cpvoLC and

essential

is

cp5Qtr.

eior.

o&(a

being.

OvoaC

Undoubtedly,

tioov

and

created

gvci, s

also

the

Svai. c

OvoCa,

we have

&avtibw

xa6'

actuality:

essence

about

dimension

another

require

so that

av'r6v

and particular

reference

The distinctive
is

'
xaa

of

death

its

Maximus
free

the

on

xCvrp Ls

that

thing's
'the

definition

175
is

of each nature
All

ova Ca

made up of
is

the

the

through

the

unfolding

natural

power

of

actuation,

It

is

by that

because

it

is

activity.

reveals

movement

cannot

(POe c

if

is

his

defence

of

That

Maximus

gvepyeca
from
In

his

way Maximus

the

basis

for

the

and

in

set
'

Vide

ultimate
.

what

the

%6yo
Conversely

so that

Maximus

(pvaLXA
is

'nature

that

and he reminds
be to

us
in

Maximus

ooCa

of view

point

of

His

the

of

free

dynamic

of

IV for

creation

clear
oTd,aLc

transcendence,

an ontological
of men in

movement

concept
of

is
and

divine

and find

souls

bvvaaC

finality

of

the

framework

The whole

Appendix

the

moves;

same

move,

triad

can preserve

universe.

Xo4;

of

would

the

of

pre-eminence

the

essentially
151
movement'.

y veat, 6 , xCU.T)Ot,c

pre-existence

a Christian
is

triad

other

its

call

Christology.

thinks
the

and

one can

finely

principle

orthodox

from

this

deny

that

creatures:

is

movement'152

organized

how fundamental

truth

with

says

the

to
of

movement.
to

Their

it

from

vva LC

Von Balthasar
but

else

cpvaewC,

3o
q
LC

ava'ta'r vxA
.

that

are

aspects

which

itself

they

attention

'in

be authentic

the

is,

existence

a specifying

A6' oc

to

to

IvepYeia

of

is

three

constituted

emancipate

essential

nothing

is

the

it

identify

can

the

of

activity'150

evepyc i, a

draws

Maximus

act.

by its

Movement

it

to

a thing

char, terized,

that

essential

of

essence

essential

and

their

of

compenetration

uniquely

A,

bvvaLC

power

reciprocal

of its

principle

can act and do act,

are,

creatures

energy

the

&pXrj,
is

an excursus

of

the

tco
.

creature

'' Bc

referred

on this

to

God in

triad.

176
this

way:
Middle
God is the Beginning,
and the End of beings
like
in so far as He is active
and not passive,
all
the other
things
For He is beginning
named by us.
He is middle
as Creator,
as Provider
and He is end
for from Him and through
Him
as the Circumference,
153
to
things.
Him
are all
and

The bond

the

between

triads

becomes

in

evident

15:

Ambigue

So, God is the beginning

and the end of every genesis
that
from Him
and movement of things
exist,
since
they have genesis
and movement and they make for Him
154
as respose.
The asceticism
et

concept
free
the
of

movement
image
view

guem is
and

cIvaa

dsC

logical

triad

Between

the

the
,

termini

constellation

depicted

in

the

Caritate

Quattuor

of

basic

following

maximian
passage

ideas
the

point

terminus

ad

elvaL
the
teleo-

155
0

Maximus

career.

from

in

and the

clv aL

temporal

being

of

ordc,.

and

ei
and

man's

e
,

counterpart

xCvro. c

of

whole

elves,

the

ev9pycLCL

virtuous

Prom this
and

cluaL

ascetical

Elva.

from

likeness.

His

8avLc

- vecac,

the

in

he evolves

the

of
the

expresses

The triad

are

octa

ontological

this

elvaL

an elaboration

notion

a quo is

terminus

elvaL

is

by which

being

God to

cC

visualizes

This

of man,

of

the

of

Maximus

We can

see

beautifully
Capitum

de

Centuriae:

being natures
into
In bringing
endowed with
and
reason
God, out of His supreme goodness,
understanding,
by
to them four
of the divine
attributes
communicated
beings,
and preserves
guards,
which He supports,
being and ever-being,
goodness
and wisdom.
namely:
two He grants
to the essence;
the first
the
Of these,
He grants
two, goodness
for fitness
and wisdom,
other
in
that
judgment,
the creatures
order
and
of will
mo
become by sharing,
Therefore
what He is by essence.
he is said to be made to God's image and likeness;
to
the image of His being by being,
by
of His ever-being
(though
it
has
beginning,
is witha
yet it
ever-being
likeness
the
to
by goodness,
of His goodness
out end);

177
is
by
by
The
the
His
one
nature,
wisdom.
wisdom
of
is
to
by
Every
creature
made
rational
grace.
other
the image of God, but only the good and the wise
156
likeness.
are to His
the

Through
ideas
in

human life.

is

the

that

a firmly

heart

universe

finds
157
0

self-abandonment

of

the

of

the

mystery

the- apparently

Behind

a glimpse

catch
all

of

Great

Counsel

and that
in

of

the

the

transformed

God and man.

theologian

God the

we

Father

in

and depth:

and breath

height

its

the

is
of

of

grace

of

fulfilment

Dvocr.

language

of

%6yor.

with
its

his

cpi5oi6

of

intersubjectivity

and

play

mystery

stability

intersects

aydocn

into

on the

insist
the

vpa7or.,

structured

and the

will

of

can insert

Maximus

cIvaL

he can

Thus

at

here

c?

of

human intelligence,

about

innovation
It

notion

X6yoc
the
that
of
Contemplation
complete
reveals
the
beings
the whole genesis
rational
comprises
of
that
that
being,
of
well-being
of
and
of
principle
to
being,
is
that
first,
The
given
of
ever-being.
that
the second,
by essence,
beings
of well-being,
in that
they are self-moved;
by free
is given
choice
by
is
to
them
the third,
that
given
of ever-being,
the
first
do
has
to
that
is
It
with
seen
grace.
third
the
the
with
and
activity
with
power,
second
l58
repose

b.

Introduction

This
teaching

section
of St.

Father'

The plan of
in the plan

invites

his

the

in seven principal

might

into

the

dominical

extend

from

those

prayer
the

work

mysteries
through
of

virtuous

Counsel

the'Our

Father'

reflected
(873D-876C)

on two aspects
of the

understanding

axoubc

articulated
enter

of

Divine

reflection

Maximus :

as containing

the

of the

mysteries

living

'Our
Counsel,

and how a man

by identifying
ipa.

Divine

of the

himself

159
which
9
to

can

an experimental

with

178
knowledge

inflow

theme

the

isolate
tion

the

of

teaching

aspects

of his

Father'

'teaches

the

God and Father

his

Son in

the

benefits

are

is

to

meant

the

with

restoration

of

Since
in

the

next

character

"'the

mediator

doctrine

to

work,

of his
between

for

our

in

the
One,

analysis

the

use

the

mysteries,

eternal

import

God and men"'.

to

Lord
This

maximian

associations,

if

the

themes

of

main

to
abolition

the

of

consideration
the

the

deceit'.
by
us

here

'the

he
in

and the

sin

prayer
which

inclination

on

in

the

which

seven

life,

the

teaching

of

equality

of

mysteries

examine

is

an inclusive

of

it

by

corpus

not

should
frame-

a solid
of

The Mediator.

aim of

Commenting
Maximus

says

in

the

Divine

on a conflation

the

Pater

Ambigua

7:

Counsel

of pauline

the
who is

Jesus',

160

Noster.

of

The

grace,

be useful

will

mediation

who mastered

of

developed

useful

law

'Our

of which

giver'.

the

dispassionate

passages

other

us with

provide

a share

see something

and a more

reference

in

Evil

section,

basic

so that

of

it

the

on

the

that

natural

truly

under

chapter

benefits

the
the

sonship

to

the

told

we shall

a considera-

the

appropriating

angels,

of

we shall

is

be subsumed

destruction

tyranny

the

Spirit,

nature

of
the

itself,

through

'theology,
the

to

claim

'mysteries',

to

here:

honour

lay

be a way of

he understands
lists

We are

alone,

Holy

to

on prayer

anthropology.
us to

Here

grace.
and postpone

of mediation

Maximus'

of

divine

of

texts

179
hidden
fron ages and generations
is
For the mystery
the
true
however,
through
and perfect
now manifested
inhomination
of the Son of God, who hypostatically
inseparably
to Himself
and unconunited
our nature
He also united
fusedly.
as if we were
us to Himself
fruits
through
intellectually
that
first
and rationally
holy flesh
of His,
which is from us and ours,
animated
that
be one and the same with
we should
and He deigned
through
His humanity.
As we were predestined
Himself
the ages as members of His body,
to be in Him before
like
in spirit
He fitted
soul
and joined
us to Himself
the measure
to body and led us into
of the spiritual
fullness
to
He
the
that
is
Him.
according
of
age
the
and that
we were made for that
showed too that
the
before
all
purpose
of God in our regard
excellent
innovato
be
to
is
not
understood
according
any
ages
(logos),
but
to
its
tion
proper
principle
with regard
indeed,
that
through
it comes to fulfilment,
anjyer
(tropos)
into
play.
which is brought
newer mode
In
the

this

passage

creation

Christ.

the

but

is

That

manner

of

that

referred

to

the

and Judgment

of

Incarnation

is

the

clear

the

to

incorporation

hidden

from

him

prophetic

His

becomes

seen

by Maximus
linked

is

the

Judgment

purpose

Deification

is
the

Incarnation

of

through

a suffering

of

the

that

eternal

the

Providence
In

and

the

ad Thalassium,

because

still

Providence

the

Judgment.

again

when

clearer

God initiates

original

olive-trees

to

to

constant,
Here

already

Quaestiones
of

is

different.

operations

in

ages and genera-

purpose
is

We have

from

the

divine

oxo7c6S

God.

Christ

human freedom.

comes to

a view

fulfilment

contrasting

of

that

the

divine

excerpt

the

its

referred

implementing

through

mystery
of

is

Passion

following

the

X6yos

we find

the

Maximus

obvious

that

holds

that

of man was with

The

tions.

is

it

a new mode of
of

the

of

abuse

available

to

logos,

but

Messiah.

it

man
now it

Commenting

he says:

to
The mystery
of God according
of the Incarnation
because it
is on the right,
the
Providence
operates
by grace and
deification,
which is above nature,
before
the
fore-ordained
for
those
ages
was
which
No
that
principle
at all
saved.
of nature
are
who

on

to that.
On the left
to beings
belongs
could
attain
keeping
in
the
Judgment,
is
with
mystery,
of
clearly
Passion
to
the life-giving
of the God who willed
flesh.
the
the
in
total
This
abolition
operates
suffer
the characteristics
and movements,
which had
of all
into nature
in a way contrary
to nature
entered
hand,
it
because of the transgression.
On the other
brings
nothing
about the restitution,
of
which lacks
the characteristics
all
and movements,
which existed
in keeping
to
beforehand
and according
with nature
%6yor.
be
will
which g2 counterfeit
of beings
found.
this

In
the

to

Incarnation

take

in

place

but

of Adam,

the

the

deification

him

for

willed

the

humanity

axou5

of

the

the

which

the

of

thought

whole

is

dimensions

It

Incarnation.

the

created

the
It

is

universe

the

is

in
to

proper

the

that
This

achieved.
of

of

to man the

restore

God ensures

of Maximus.

of

unequivocal:

The function

the

of

Providence

true

also

and vitality

His

in

in

characteristics
The Judgment

tion

to

not

The relation-

and reconstitutes

deification.

glimpse

is

moxaToTaotr.

of

is

does

prevarication

by God.

deification

God-man

understands
It

on the

deification.

effects

of

sufferings

work

to

Maximus

presupposition.

absolutely

willed

Incarnation

that

dependence

way in

any
is

be without

Incarnation

of

ship

we find

passage

revealing

i8o

in

us

gives

Incarna-

redemptive
that

original

terms

of

can be understood:

The mystery
of the Logos has the
of the embodiment
types
Scripture
the
and
and
of
riddles
all
meaning
of
the knowledge
and intelligible
of the phenomenal
the
then
He
understands
who
mystery
of
creatures.
the principles
has understood
the Cross and burial
of
he
has
been
into
initiated
before;
who
was
said
what
has known
the ineffable
meaning of the Resurrection
things
for which God constituted
the purpose
all
beforehand
11b3
The ultimate

purpose

in

Lord.

the

the

risen

significance

of
It

God in
is

there

of the natural

creating
that

has
man not

and written

been

revealed

merely

laws,

grasps

but

181
where he discovers
that

the

guarantees

every
through

the

and lets

providential

xf5vwot, C

be understood

as the

Maximus.

Keuwoic

suffering

and death

become

has

that

povXj

as the

of

Providence

ful

advent

Incarnation

167

lost',
His

birth

following
tive

subject

the

theology

Noster

Fall.

can

of
of

connotations
Divinisation

which

of

Maximus

the

of

those,
cause

the

was consistent
of

oxow6c

seemingly

the

incompatible

seem to isolate

Incarnation,

them within

man in

or

even

in

the

way of

end of

of

of

arrange

the

to
the

flesh

ensuring
than

order

to

save

Judg-

context

wider

man who is
'the

more unambiguously,

passage,

God rather

Pater

and the absolute

character
of 'His wonder165
like:
'the
Thus we find
to us'.
statements
166
for the salvation
took place
of the nature',

becomes

'God

or

the
distinction

the

its

God

of

of

this

of

the

of

thought

God and interpret

of

depth

of

assume

can
we
,

by referring

salvation
ment

the

on the

and coherent

texts

radiates

salvation.

Assuming

divine

foundation

the

deify

will

activity

light

the

because

of God in

pouXA

dyad

will

law of grace,

Love that

innermost

UWaLc.

the

judicious

and

'the
man see into
164
In
goodness'.

Fatherly
the

that

The eternal

man.

willing

is

It

flesh

of the love

presence

of His Son.

Person

in

embodied

that

was our

the

salvation'.

Redemption

that
the

men would
Incarnation

appears
attain

only
168

being
cause
In

of

the

as an alternato

was the

union

with

unqualified

creation:

that,
It was proper
when God had made us like
to
through
by having
Himself
the exact
participation

182
(He
His
before
goodness,
signs
who had as purpose
of
in
Him
lead
that
be
to
the
we
should
ages
and
all
us
the
to this
us the way through
most happy end, giving
but
natural
powers,
with man voluntarily
izse
of
good
this
(way)
way by the bad use of the powers),
rejectin
more marvellous
and more in keeping
another
with
be substituted,
to the extent
that
that
God should
is superior
to that
which is above nature
which is
to nature,
that
in order
man might not
according
far from God.
become a stranger
And this,
as all
believe,
is the mystery
of
of the mystical
sojourn
169
God with men.
this

We can reconcile

he refrains

by saying

that

for

there

which

the

on whether
the

is

in

The implications
told

not

we are

here

sufficient
Noster

Pater
the

divine

become
which
from

which

Logos

way the

good

presence

told

is.

that

did

this'.

of

to

his

so that

powers
It

will

transgression

the

of

man to

first
to

refers

the

ad Thalassium

Quaestiones

the

on the

the

and the
core

union

without

created,

to

cf great

Counsel

we have

declares

and unambiguously

the

confusion
be the

of

aim

'bread'
Logos

a passage

Incarnation,
of

of

be

the

in

passage

depended

Divinisation

himself.

out,

Logos.

'the

'This'

divinize

of

the

allow

We have

spelt

use

the

of

attention

not
170

to
not

to

himself

beginning.

achieves

and the

are

we are

where

clearly

uncreated

failure

commandment

the
the

his

without

place

man.

inability

Tradition,

and

and confines

man's

draw

on hypotheses

taken

God now saves

what

to

have

Maximus

of

Scripture

of

the

a sharer

In
that

in

implied

have

would

of

in

Fall

fact,

intuition

speculating

would

the

of

description

dramatic

from

Incarnation

how,

deeper

no foundation

presupposition

describing

the

with

the

the

creation

God:

Christ
'the mystery
The text
calls
of Scripture
Apostle
it clearly
Christ'
attests
and the great
"The
that
has
been
hidden
he
mystery
says:
when

of

183
(Col 1,26),
has now been manifested"
from generations,
that
the
Christ
is identical
mystery
of
namely
saying
Evidently,
this
is the ineffable
with Christ.
and
Hypostatic
incomprehensible
Union of divinity
and
leading
humanity,
the humanity
to identity
the
with
in every way, by reason
divinity
of the hypostasis
and
hypostasis
from the two, in
making the one composite
such a way however
as to bring
about no diminution
at
differences,
from the point
essential
of their
of
all
their
hypbstasis,
so that
view of nature,
as I have
becomes one and the natural
difference
said,
remains
in accordance
the
unharmed,
with which,
even after
their
natural
union,
number is preserved
undiminished,
by the union,
For where,
even when united.
no modifithe
at all
cation
of change or alteration
ensued for
droc
?
things
the
united,
of each of the united
Those things,
entities
remained
uncorrupted.
whose
X6yor.
of essence remained
even after
uncorrupted,
the union,
their
had remained
in every way
natures
intact,
own
renounced
so that
neither
what was its
through
the union.
For it became the Creator
at all
the
things,
become by nature
in keeping
with
of all
both
to conserve
economy what He was not,
unaltered
Himself
as He was by nature
and what He had become, in
keeping
to
the economy.
For change,
in regard
with
in beings
that
place
are moved,
which movement takes
in God, in whom no movement
is naturally
not observed
is discerned.
hidden mystery.
This is the great
at all
things
This is the blessed
of which all
end, on account
This is the divine
conceived
purpose,
were constituted.
that
the origin
before
Defining
this,
say
of beings.
we
it is the preconceived
end, on account
of which all
things
but which itself
is not on account
are,
of anything. 171
In

this

there

closely
is

nothing

it

is

of

the

Hypostatic

in

the

created

account
Yo

for

the

in

created,

can be said

Incarnation
contrary

woven passage

the

function,

have

mystery,
Union

accounts

which

merely

union,
is,

for

taken

'ineffable

Maximus

order.

of nature

to

we can

see

that,

for

of

which

the

him,

terms

on the

place;

and incomprehensible',
for

everything
that

emphasizes
in

Maximus,

of

else

we cannot

Xyoc

inviolable:

to
Indeed,
at all,
existing
according
no creature
that
logos
its
among the things
are,
was ever what
it be, nor,
it is not now, nor is it,
nor will
it be in the future,
is it now, nor will
indeed,
what
For those things,
X6yo6
it was not before.
whose
the
in
together
presence
of God perfection
possessed
their
production
and realization
existence,
with

The

184
to their
according
unreceptive
entirely
from the very
tion

own
of
thing

Therefore

the

God must

have

taken

place

this

order,

too,

in

is

It

mystery

XyoL
in order
to be,
are,
to and subt
every addition
cl
happen
be.
to
which they

unprecedented

take

will

event
in

the

of

that

order,

another

that

man-becoming
of

human participation

of
rp67. oQ
in

that

place:

to speak in general,
For every innovation,
naturally
)
(tipd,
the
to
takes place
xoc
of the
regard
mode
with
A6yoc
innovated
but not in regard
thing,
to the
of
X6yoc
the nature.
Therefore,
on the one hand, the
does
the
innovated
destroys
the
thing
nature,
which
of
to which
the
X6yoC
not preserve
according
unaltered
it is;
hand, the innovated
on the other
mode of the
the
Adyoc
manifests
entirely
preserved
of the nature
in showing
power of the prodigy,
clearly
e nature
lt
beyond its
active
and passive
own limit,.
We shall
the

in

principal
the

In

parts

to

'the

to

attributed

of

the

having
Pater

the
ages'

God in

seen

the

to

comparable

an absolute

functioning

Quaestiones

Logos

Incarnate

it

Noster.

from

excerpts

we find

regard

theme,

this

following

Thalassium,
in

to

return

a position

assumes

what

ad

we have

seen

way:

is the beginning,
Since Our Lord Jesus Christ
middle
those
that have been, are and
and end of the ages,
has
there
be,
the
come to us by faith
suitably
will
be
in act by vision
the
ages,
will
end of
which
because
to grace,
according
of the deification
of
the w orthy. 174

the

nature,
the
to
the

law
and

of

the

in

His

grace.

of

to

with

the

mystery

divinisation
filial

mode of

7epLX4. Hcc
hypostasis.

through
of

of
of

has

be configured

composite

law

written

the

and the
man is

Jesus

been

law

the

with

The divinisation
on the

His

foundation.

in

middle

dependent

mystery

destined

can be identified

beginning

the

Again

end with

subordinate

Christ,

realized

in
as in

to which

existence,
divinisation,
divine

of

is

whom
its
man is
reflected

and human energies

The deification

of

Adam,

the

185

him,

deification

the

for

paradigm

be a union

to

was meant

through

Uncreated

agape,

of

all

those

of

the

created

from

the

with

have

man would

which

descended

achieved,

( 7,epLxwpAoac.
)
the whole man having
penetrated
become everything
the whole God wholly
and having
that
the identity
God ie, without
of substance
and
taken into
having
himself
the whole God Himself
and
having
God Himself
obtained
as the highest
reward
75
to
his
Him.
of
ascent
this

But
native

power

effect

divinisation,

itself'.
the

led

have

to

in

l??

grace'.

it

fact,

Maximus

by the

deified

because

to

inhomination

Since

this

the

present

speaks

Christ

of

accept

of

Maximus

must

from

the

divine

be content

to

Hypostatic

have

of

he

Union,
the

of

necessarily

to

mystery

is

this

6gwoLC

divinisation
the

pre-

simply

divinisation

of

man is

by
god
made

to

the

of

seems

whole

economy

a view

Him the

Because

salvation.

character

the

imply

and through

being

in

when Maximus
to

God,

divinisation

Therefore

means it

'the

so,

with

always

that

is

as xeuwot, c

inability

radical

been made possible,

of

translated

God by

can grasp

this

conclude

Incarnation;

supposes

has

the

can by nature

nothing
of

beyond

entirely

created

The combination

way,

is

'nothing

man:

of

176

with

divinisation

perichoretic

humanity

those

who

opaque

human reflection,

recourse

to

the

argument

fittingness:

It was necessary,
of the substance
by grace,
author,

indeed,
that
He who was the creator
by nature
become the
of beings
should
of the deification
of the beings

brought into being, so that He who is the giver

of
be the bNower
being should be seen t
of eternal
).
(ec
vaa
e
e?
i
well-being
Our dependence
expressed
the

thought

on the

Word

antistrophically
of

the

Confessor

Incarnate
in

this
on the

for

divinisation

passage

which

subject:

is
sums up

186
because
He descended
of us and without
change
having
from sin,
undone the
us, apart
man like
in a way that
transcended
nature,
nature
so
because
in consequence
ascend
of Him and
shall
Him, by the mystery
gods in keeping
with
of

For as
became
laws of
we too
become

changed in no way at all

grace,

The parallelism
the

lack

his

divine
is

gods.

This

has

in

by man through

inviolable.

and is

nature

of

dealt

the

after

fundamental
taken

thus

becomes

beyond

the

the

violence

the

of

of

X6Toc
is

seen,

Nazianzen

Gregory

the

laws

proceeds

same laws.

'The

life,

left

of

to

nature

a more

Human nature

the

a new way of
nature

his

nature

Ambigua 31:

of

of

possibilities

the

to

Logos

and

entirely
to

itself

and its

laws.
own
the laws of nature,
Thus God dissolves
belong
that
things
the
in
above nature
He will
sacred

complement
humanity

this

in

Ambigua

to

be
must
above
world
180
us not resist'
.
of

then

regard

done

existence

personal

capable

let

it;

nature:

go outside

with

from

in

discussion

Maximus

Fall,

to

of

comes

obvious.

we may become

as we have

phrase

retaining
is

it

solution

dissolution

the

the

the

dissolved;

modification
into

'undoing'

Maximus,

orders

with

The

any

on

transcends

and enables

to

of the

Christ

Having
is

for

are

Logos

a way that

to

not

fact

the basis

fulfilled.

is

sin,

In

in

refers

which,
,

cpva. wQ

it

done

our nature.

insistence

human nature,

ecstasy.

of nature

the

natures,

MyoC

personal

laws

laws

been

and the

He became man that

that

complements

itself

the

and man his

fact

the

tip6io

the

in

change
nature

So too

descent-ascent

of

of

as regards

179

36,

using
nature
181
to nature.
by saying

of

of view, it remains in the

Thus from olle point
to which it was created,
of being according
,KYor.

the

as

187
being undiminished
its
having
in any way;
properly
having
taken on the
from the other
point
of view
by the
XToC of 'how-being',
divine
subsistence
knows nor tolerates
it neither
absolutely
any

of movement towards

impulse

he makes

Elsewhere
has

anything

else.

bearing

the

explicit

that

this

mystery

on divinisation:

Having
%6ioc
assumed for us the
of the genesis
and
the
God has renewed the nature
of the birth,
'pioc
He has i. nnay-ated_ it
or, to speak more truly,
and led
it
back to the ancient
by
beauty
of incorruptibility
the holy flesh
endowed with
a rational
soul,
which He
took from us,
d He has granted
it munificently

l83

divinisation.

The Logos

has assumed

respects

?6 'os

the

way in
of

taking

on the

as a Son,

a slave

innovation

is

to
in

domination

which

of

that

it

that

He frees
filial

by his

His

is

of

of

this
of
evil

through
'the

mode of
Father,

sin

God so that

all

and in

that

nature

that

dwells

Logos.

and death,
nature

existence

he has reconciled

in

of
the

to

to

use nature
makes

in

paradoxical

the

reversed
auch

a way
of

sin,

By maintaining

extremest

mankind

the

in

consequences

men'.

likeness

regain

wrought

He has

human passibility

living

way,

on the

been

by

but

restored

again

is

the

by man,

used

of sin,

has

eternal

passion
whole

own

_of
This
men.

innovation

over

made His

men can

Maximus

the

already

He has

innovation
for

He

guilty

birth.

His

be divinized.

human existence

His

to

possible

God,

by becoming

tropos

a way that

was being

nature

not

such

in

He has

consequences

the

It

as eons.

manner

that

likeness

man his

to

96cew5

which

tropos

human nature

with

abandonment
God:

the whole nature

He has freed
By His power,
of man
that was mixed into
it
through
from the evil
its
flesh
by
holy
taken
His
from us, as if
passibility
fruits.
He did it by subordinating
by some first
to the natural
the domination
over nature
of evil
domination
lorded
it over its
a
which
passibility,
184
the
I mean over
passibility
of nature.

188
'natural

The

the

of
in

'obedient

logos,

185

eewcLc
is

Logos
itself.

was made to

passibility'

The mediatorial

most

in

obvious

is

It

Kv

death'.

unto

this

the
for

which,

of

the

of

the

tropos
issues

aLc

role

fact

the

express

Incarnate

Incarnation

Maximus,

the

makes

other

possible:

unifications

For a union
of measured
of limited
and unlimited,
of Creator
of bounded and unbounded,
and immense,
of rest
and creature,
and movement,
was preconceived
before
in Christ
the ages.
This took place
appearing
fulitself
in the latter
by
times,
of
means
giving
&2i,
(''rl'qQ,
filment
to the prescience
of God.
The Five

Divisions

A rapid
in

which

survey

Maximus

Here

he presents

meet

this

the

of

essay

be understood

if

we read

a/nd

it

intention

in

that

the

He appeals
the

ministers

of

reminds

us that

is

Counsel

claim

that

the

context

the

the

to

the

Logos,

Christ

which

Christ.
man to

ultimate
by

foreclosed

of

context

of

of man is

mediatorship

of

is

of

failure

the

not

background

chronology

thought

the
of

and Judgment

Providence

in

to

contrast

divine

against

remember

mediatorship

The question

and the

to

between

in

the

reveal

will

the

understood
it

Mediation

Aznbigua41

of

vocation.

axo7c6
this

and Synthetic

can
the

be upheld

distinction

we outlined
to

secondary

above

divine

of Maximus.
saints,
and thus

who are
rooted

followers
in

and

Tradition

they

things
the
that
is divided
of
created
substance
say
divisions,
is that which
by five
of which the first
that
the created
divides
nature
which
acquires
from
the
through
generation
uncreated
existence
that
is
by which the entire
the
second
nature...
below God, which receives
by
existence
nature
into
intelligibles
is
divided
and sensibles.
creation,
by which the sensible
is that
The third
is
nature

he

189.
into
heaven and earth.
The fourth
is that
by
divided
into
is
divided
the
paradise
and the
earth
which
by which man,
is that
inhabited
world and the fifth
by creation,
introduced
like
benevolently
among beings
in respect
things
workshop
of all
some comprehensive
himself
in
through
to
regard
mediating
naturally
and
is divided
the extremes,
into
things
all
and fr
all
186
female.
male and
to

The thing

note

in

to

man.

assigned

role
his

as the

vocation

constitution

The way in

in

span

himself,

of

creation,

a combination

macrocosm:

'body,

through

him

that

Himself

with

his

sense,
the

goes

him to

and

soul

rp6noc

spirit'.
God's

of

say.

His

bring

unity

to
in
in

were
187
plan

It

to

the

was

unite

be accomplished.

was to

creatures

on to

found

that

elements

fulfil

with

he concentrated

since

of

mediatorial

emerges

creation

fitted

the

he was to

which

Maximus

what

as microcosm

whole

of

is

vision

cosmic

kingpin

clarity

sufficient

the

this

last
to beings,
Because of this,
man was introduced
like
link
to the extremes
a natural
of the whole
in himself
because of his mediating
parts;
uniting
from
those things
distant
are
naturally
very
which
because of the union
which
each other
so that,
from
beginning
to
God
leads
things
as
cause,
all
first
the division
in himself
of all
and progressing
he
to
through
the
God,
in sequence
parts
and order
h
his
high,
find
the
on
ascent
whi
would
end of
f38
in
things,
the
takes
through
all
union.
place
desires

The Creator
by their

other
towards

each

'is

the

other

in

the

would

in

this

great

mystery

It

now becomes

to

mediate,

'extremes'
ment

clear

while
of

creatures,

the

it

that

unity,

from

each

converging

man and thus

189
in all'.
way become all
190
Counsel'.
of the divine

single

the

nature

unity,

presupposes

his

depends

universe,

intended
how
God
on

separated

attain

should

natures,

'God Himself
This

that

him

to

live.

of

which
affinity
for

its

man is

called

with

the

accomplish-

The dimension

of

is

tipnos
of

the

thrown

into

will

be in

unity

dependent

necessarily

the

of

generation

the

have

division

shaken

that

'most

so that

not

be male

holy

life

way of

between

heaven

life

of

union

'through

to

knowledge

the

would

knowledge,

since

of

the

' and find

effusion
the

about

true

of

union

wholly

whatever

God is,

apart

receives

the

In the
with

anger

visualising
the

exercise

of

to

bear

brought

was to

have

from

the

realization
vita

on man's

for

of

'a plentiful

place

so that
the

practica
passibility

bring

first
in

charity';

he

essence,
of

and female'

196
of

understanding

God and becoming

whole

in

contrast

man would

identity

'male

in

God 'through

with

the

now the

'gnostic

finally

in

compassed

prepared

with

earth

because

enjoy

into

Noster

the

there

allowing

by ignorance

194

and concupiscence
the

of

God Himself

whole

Pater

the

himself

creation

himself

unity

so that
and not

that

wisdom'

'pouring

the

ensured

unity

was his

it

together'

man would

of

sexuality
condition'191

paradise

be divided

to

koyoL

divisive

and intelligibles,
not

in

when man acquired

an angelic
193
it was 'likeness
virtue';

angels'

sensibles

orders

192

parts;

come about

would
of

its

of

withdrawal

two

earth'and
'pulled

he finds

and female;
have

the

division

dispassionate

was to

inhabited

the

be one earth,

would

kind

that

for

basic

the
that

off

was not

intention

that

so

by impassibility,
man would

and female

original

human race,

principle

order.

male

of

on God's

He was to

himself.

hypostatic

the

by man is

be healed

The ultimate

relief.

distinction

The sexual

to

190

195

himself'.

are identified

Maximus is
union

so far

through

as it

and would

here

is

allow

the

191
%6yoc,

basic
practice
of

the

of

true

the

The paradise

of

an earthly

that

7-p Lc

would
the

restricted

to

passionate

life,

men.

other

life

resurrection
intended
third

This

in

through
third

exercise

of

as it

is

in

is

that

way man would not be 'inhibited

200
heavens'
because he would
the
of

but

world,
the

because,

angels

he would

Noster,

they

in

the

intelligibles
aspect

In

creation

A6yoL
,
199
In this
Logos.
the

into

ascent

the

entered

things
being

ultimate

this

of

was to

have

and the

creaturehood
subsist,

called

by God's

creative

cause

the

of

been

divine

the

order

The most

divine

word.
order

are
This

of

will
know as
be
the

characteristic

an insight

as they

created

the

into

principle
from

the
by which

non-being

attainment

would

realm

Pater

the

in

obey

to

mediation
201
themselves.

to

subservient

insists

angels

the

its

have

as Maximus

The

been realized

be no longer

fourth

in

of

mystery

from

some sort

as the

Providence.

the

extended

to

obey

through

was

which

be in a position
to
consequent
peace,
201
knowledge
know.
The range of that
would

and in

all

in

would

with

sensible

to the

relation

but

cpvoLxt

know the

men would

know it,

angels

6cwpCa

man's

of post-

have

to

is

merely

in

economy,

were

it

relationships

way by God's

mediations

unification,

and thus

present

an unqualified

the

as the

the

harmony

the

man at

again

now not

be a foretaste

would
in

and fourth

to

extended

for

and here

of

the

mediation

second

unity,

establishment
but

198

the

is

It

maintenance

intention

divine
the

the

ensure

character

effect

itself.

assert
would

with

has

obviously

to

that

virtues

consistency

level.

this

humanity

of

197

precipitate

of

to
the
'a

192

is

which

of

mentioned

the

of

The final

phase

Knowledge

denoument
in

the

lets

here

the

order.

us know that

this

throughout

play

irreplaceable

function

his

reveals

that

creatures

in

that

aa

204
0

e205

and

The
the

understands

primarily

place

The emphasis

for

has

its
God with

union

of

here,

ensuring

grandeur

'firm

but

God,

the

life

on mode of

of human existence

search

true

an immediate

charity.

take

effecting

its

attain

creatures

Maximus

principle
man's

of

OcoXoYCa

of

God to

206

to

of

function

to

context

Lep u vcv'cov

left

is

that

ascent

of man's

the
of

xaC

attainment

shows

in

possibility

be in

would

hypostatic

found

final

unification

&cti

on

emphasis

of
with

coincide

wisdom',

btruwaTov

God,

knowledge

would

true

effusion

plentiful

203

in

rest'

and stable

HiP?

had
had
been
he
therefore,
Since,
man
created,
when
his
the
Unmoved
proper
as
around
not moved naturally
he
had
been
I
God,
moved willingly,
mean
principle,
beneath
the
things
foolishly,
around
against
nature
by God, misusing
him, over which he was set to rule
him to unite
the natural
what
power which was given
to
his origin,
in keeping
rather
with
was divided,
he risked
divide
almost
and by this
what was united
On that
to non-being
account,
again.
returning
is
that
being
altogether
and
which
natures
renewed
are
in an unmoved
unmoved by nature
moves, so to speak,
beyond nature,
around that
which
way, paradoxically,
He may
is naturally
moved and God becomes man, so that
the
through
Himself
lost,
is
uniting
man,
save
who
totality
in its
and the
nature
rifts
of universal
by
XyoL
the
particulars,
of
expressed
universal
has
He
divided
the
the
come
about.
union
of
which
the great
Counsel
demonstrated
that
of God the Father
in
Himself
things,
fulfilled,
all
recapitulating
was
in the very One
those in heaven and those
n earth,
408
in Whom they were created.
Here

man is

in

engulfed

and

the
to

portrayed

foolishness

and by his

mediation

into

as having

the

created

perform

the

task

to

in
have

God remedies

meontic.
order

failed

of
of

change
uniting

in

vocation

risked

this

order
the

his

being

by moving
to

divisions

save

man
as the

to

fabric

the

the

be God,

of

essential

nor

that

He is

does

order,

nor

above,

have

to
for

account

it,

its

humanity
is

which
in

the

a fallen

subject,

as

the

to

cease
the

on the

level
the

the

order

it

is

and that
in

the

created

in

Fall

as

no way

we have

what

seen
any way

place.

the

uniqueness

man to

of

perfection
begetting

his

of

the

of

restore

to

God,
of

taken

nature

in
in

achieved

'movement'

light

indication

world

to

impossible

goes on to affirm

first

the

a human nature
His

and the

into

God cannot

is

Him.

having

be no

be elevated

be made dependent

Maximus then
Christ's

in

in

can

The Word becomes;

in

place

a different

nature'.

has been

goewr.,

exists

in

place

But what

He subsists

that

signifies

movement

creature

bupFew5

human nature

to

the

can

Adyoc

of

person

'beyond

divinity.

rp61coC

of

take

must

being,

of

to

it

of

original

there

Since

universe.

introduction

the

Unmoved,

dimension

order

the

of
of

question
of

to man his

and so to restore

Mediator,

193.
in

intervention
his

God

of

status

original

and vocation:
begun the union
in general
Of course
then,
having
from the division
Himself
in us,
things
of all
with
He becomes perfect
man from us, because
of us, for
is proper
to us in full,
that
us, having
all
except
for
in any way marital
succession
not needing
sin,
this. 209
Maximus

For

the

tragic

birth

and death,

dramatically

in

the

of

Christ

of

virgin
order
born

birth
is

being

as sons

of

pleasure

manner
is

established,
of

of man,

plight

God and not

of

and pain,

is

a chain

symbolised

human generation.

evidence
in

into

caught

which

merely

for

him

that

The
the

men can again

the

products

of

new
be
the

194
will

is

r vurioLc
xo? ov6Ca

God to

being

is

first

Maximus

man had

the

renewal

of

his

for
laws

the

so that

what

man,

God who is
211
philanthropy'.

negligence,

through

forward

puts

capacity

The
the

of

his

creation,

through

that

to

turned

'in

divine

rectify

should

been reduced

superseded

had lost

of man.
210
Y6vco,. c
.

with

had

and really

weak,

powerful

keeping

because

will

self-centred

that

yaLxi

matter,

the

in

again

kingdom,

animal

of

and the

flesh

the

of

a tentative

in

view

way:

Likewise
I think,
He showed,
and in the same manner
increasing
for
that
there
mode
another
was perhaps
by God, if the first
the number of men, foreknown
lowered
had
had
kept
the
not
man
commandment and
in the way in which he uses
himself
to brutishness
for himself
the distinction
his powers,
producing
As
division
the
female
of nature.
and
of male and
for
I have said,
generation
man did not need this
to
it
is
possible
perhaps,
without
at all,
which,
for
these
things
not
a
necessity
are
exist;
in
'For
Christ
Jesus'
says
continued
survival.

Here,
of

it

the

seems that
is

sexes

of

skin'213

texts

is

imply
214

natural.
to

in

would
that

establish
concentrating

mode of

His

term,

but

doctrine

because

of
that

be realized.

that

sexuality
these

thought
here

of

on the

divinely
there

in

this

Person

of

the

birth

without

seed
215
here

to

or

ordained

mankind

corruption

too,

are,

passions

Maximus

He brings

evidence

the

be assessed

that

we have

prevarication,

But

renewal

'garment

the

of

his

and the

must

teaching

His

Fall.

distinction

the

that

Nyssa's

ensuring

incorruptibility.

restores

the

fact

While
the

and on the

man,

way of

as an alternate
mankind

to

of

male nor

neither
saying

of

result

Gregory

added

is

Maximus

the

to

corresponds

is

'there

the divine
apostle,
12
femaleg.

in

are

an attempt
Maximus

area,

Word Incarnate
by the

new

which

Maximus

does not

use

the

his

sympathy

with

of

195
theory'

'physical

behalf

of

from

mankind.

shows

subject

the

that

counterbalancing

healing

of

the

the

cosmic

unification

paradoxical

his

theology

of

God-man,

an abstract

of

to

and female
Son of

this

apart

of

the

is

to

be found

not

in

an abstract

emanation.

continues

the

poles

the

on

handles

The solution

the

rifts

performed

is

world

to

proceeds

Maximus

which

man and the

of male
birth

He then

Word Incarnate

philosophy.

history

return,

with

that

inflict

concrete

the

the

The way in

clearly

a Ne-Platonic

divisions
in

which

mediations

other

Redemption.

of

The

be in

keeping

brought

about

God in

the

by

flesh:

Then having
by His
sanctified
our inhabited
earth
in a way that
befits
He enters
mode of life
mankind,
impediment
death,
paradise
without
after
as he
declared
to the thief
'To-day
candidly
when he said:
be with me in Paradise'.
From there,
you will
since
from then on was not distant
from
our inhabited
earth
the
He again appeared
in it,
paradise,
conversing
with
disciples
from the dead, showing
His resurrection
after
that
by
is one and not separated
from itself,
earth
is free
to which it
the principle
preserving
according
from the difference
His
Then through
of division.
into
heaven,
He clearly
heaven and
ascension
united
heaven with
this
earth
and having
gone into
earthly
body, which is the same as ours in nature
and substance,
He showed that
the whole sensible
is at one with
nature
its
that
more universal
principle,
annulling
particularity
due to
the division
which caused in itself
difference.
to this,
Then, in addition
going through
in succession
the orders
all
of divine
and spiritual
beings
that
is our
of heaven with His soul and body,
the sensibles
He united
perfect
nature,
and the
intelligibles
the convergence
to unity
and showed that
in keeping
its
of the whole creation,
with
most fundaand universal
principle,
mental
was altogether
undivided
And finally,
these,
and stable.
added to all
according
to the human way of understanding,
He arrives
at God
having
Himself,
appeared
on our behalf,
as it is
before
the face of the God and Father,
written,
as man,
He who never in any way was capable
of being separated
from the Father
fulfilled
as Word, having
as man in
by an obedience
deed and truth,
transgressed,
never
He Himself,
as God, had foreordained
whatever
should
take place.
He also carried
out the whole will
of the
for
God and Father
our sakes,
we who had rendered
void,
by abuse,
the power naturally
to us in the
given
First
beginning
for this.
He united
of all,
us to
through
in
Himself,
the removal
ourselves
of the

196
of male and female

difference

and instead

of men and

division
the
the
is especially
in
manner
of
whom
women,
discerned,
He revealed
exactly
men alone,
and in truth,
like
Him and bearing
formed entirely
altogether
pure
216
image.
His
and unadulterated

the relationship

For Maximus,
by sin.

now marked

the

replaced

6Hvii

in

not

keeping

account
integral,
by the
ness

his

peculiar
in

and the

disordered

to

are

man,

aggression

man is

restored

to

the

primordial

as man,

but

undid

He was in

common principle
male

and female,

As we have
'the

seen,

difference

women,

in

to
the

change

itself.

on sin

that

is

Maximus
of male

expressed

in

considers

that

and female

manner

of

the

Christ

procreation.
in

into

He liberated
the

of

way

on Himself

219

see

in

only

of

sin

of

a nature

intention.

from

and

can

and his

law

from

of

is

misery

death

''

now

Maximus

It

sinful

death

distinct-

powers

signs

divine

take

bound

generation,
that

of human nature

the
whom

passible

this

the

a position

judgment

sacrificial

from

freed

way and

voluntary

the

and generation.

on

91 OvpLCQ

of

the

is

passionate

use

desire

and passionate

the

in
of

of

of

death

to

a slave

of

subject

so intertwined,

that

was born

in

basically

is

Man,

manner

corruption

Christ

Thus

the

to

subject

life

is

bound

that

is

reveals
a disordered
218
The
use
of
sinful
0

soul

issued

nature

and death.

lust

of

his

existence

and female,

male

6v6;;
the

While

which

action

is

pleasure

a7op

man is

genesis,

sin.

mode of

shackles

of

God and so

his

with

Adam's

of

for

sensual

the sexes

dialectic
Man is tied to the existential
217
his
Through
c
which
t.
y1vuiio
,
9

c0op

fiov j-

for

The quest

search

between

division

the
into

disordered

passion.

Christ

has removed

and instead

of men and

division

is

especially

197
He revealed

discerned,

this,

effects

by pruning

not

X6yoC

cvoewc

the

birth

birth

from

being

son

his
of

possibility

the

his

taking

it

change

quoted

that

Christ

in

Paradise
to

returned

the

disciples.

This

in

is

question

and the

Christ

The thief,
transition.
removed

In
the

meant
possible

to

Man's

of virtue

that

entry

'earth'

is

the

that

says

one.

Christ

and the Oikumeno

224
Man is now

of

made

unification,
must

mankind,

which

will

of

who make that

'earth'.

to

His

the

Paradise

is

Christ

so that

Maximus

having

be with

to

that

way of life

conduct

which

is

thief

paradise

process

befits

Christ's

he has just

the

those

the

in

slave

him,

all

of

unity

by Christ.

This

the

of

for

that

between

in

of

basis

his

of

evidence

with

shows

text,

a cognate

His

converse

paradise

participate

as explanatory
225
mediation.

that,

The

on which

and also
to

higher

man's
221

The mode of

good

earth

there

that

God.

which

death

his

earthly

the

into

same time

the

represents

the mode of life

practice

that

difference

by constituting

we find

for

and the

evidence

thief

then,

the

at

inhabited

the

Noeter

foundation

the

Scripture,

after

is

quest

proper

the

tipioc
of
on man's
222
filial
obedience.

into

effect,

his

flesh

Maximus knows from

to

subsumed

is

principle,

Pater

are

Christ

be hypo-

will

now founded.

is

God in

the

is

is

Mother

of

to

order

in

of Christ

human possibility

that

it

normative
in

faculties

passible

paradoxical

its

Time

and become energy

powers

this

to

subordinate

statically

that

220

alone'

away anything

but by ensuring

to human nature,

that

)
(&vepw'xouc
men

conform

to

Maximus sees

performed

this

be marked

by the

undo the effects

of

the

198
of rebellious

wilfulness

between

divisions

is

It

because

for

live

men now to

his

of

anticipate

beatitude

virtue.

This

be a radiation

would

'earth',

whole

the

has pointed
23.43,

'Christ's

literal

on the

presence

by men that
each

opens

the

which

are

man's

ascesis,

death

that

from

the

the

The Ascension
that

'the

the

is

only

of

Christ

act

whole

Xdyos

division

of

of

is

here

Christian

of

'.

and

merely

faith,

but

the
it

in

it

is

and paradise.

demonstrates
is

the

at

for

one with

Quaestiones

particularity,
shows
230

has

free

Maximus,

historical

also

'labours'

earth

earth,

things.

sensible

not

In

the

require

will

become,

says

nature

of

heaven

This

Heaven

229

men to

which

inhabited
into

is

It

and
sufferings
227
In this
way is

to

sensible

elimination

one nature

the

228

of

226

those

Paradise.

Christ

this

Thalassium,

in

to

promise

unites

and which

sin

the

appropriated

pain,

division',

new unity

more universal

caused

of

Luke

of

age'.

God.

according

of

Thunberg

immediate

virtues

with

way to

of

this

Paradise,

of

principle

to

Maximus

the

to union

difference

referring

to

in

imply

to

seems

a participation

'the

preserved

Logos.

interpretation

while

way

the

of

his

way to

the

unity

relevance,

consequence

opened

the

death.

moral

safeguard

transformation

spiritual

of

and resurrection

Logos

the

in

been

a comparable

the

of

related

and leads

other

the

the

of

in

a paradise

world,

cross

consequences

in

has
and his

conduct

Maximus'

death

penitent

spiritual

its

in

and historical

the

the

created

that

out

Paradise

harmoniously

and thus

the

, especially

The way to

men.

by Christ,

opened

yvwaL

to

ad
which

that

there

The ascension
object

of

do with

the

the

incarnation

of

the

Logos

in

realization

of

the

union

of heaven

implies

a restoration

between

heaven

the

thought
its

of

logoi

for

in

the

Logos.

achievement

Christ

of

kind

another

231

of

the

mystery

of

enables

him

and to

ascend

knowledge
Logos.

to

of

233

life

his

can now so conduct

break
in

the

his

The simplification

contemplative

vor.

to

discern

the

differentiated

order

of

the

his

twofold

understanding

the

world
kind

creation

of

will
unity

sensibles.
of

the

a higher

affectivity

the

combines

endeavour
with

to

for

the

in

virtuous

order
of

the

of

on how man

bearing

participate

fashion

sensible

unity

foundation

ties

affective

an angelic
whole

His

the

and metahistorical

has

as to
232

Ascension.

the

of

a concrete

which

in

understanding

The historical

exposition

of

accompanied

because

provides

mediate

interpretation

allegorical

men,

to

power

is

Ascension

by a more

significance

original

the

by Christ

and earth

The literal

Christ's

Maximus

of

so that

world,

of man's

and earth.

of

mystery

the

199

the

of
the

in
free

that

binds

Maximus
Ascension

when

he says:
for
those who
The Lord does not ascend to the Father
He
A6ToC
manner;
of God in a fleshly
examine the
however,
for those who
does ascend to the Father,
lofty
through
for it spiritually
contemplasearch
tione; 234
and
As long as one manfully
engages in divine
struggles
he holds
through
on to the
philosophy,
practical
through
the world
the precepts.
Logos who came into
he has performed
When, however,
contests
against
by ipr.. c
the passions
obviously
victor
over
,
turns
he
his attention
demond,
to
and
passions
through
he allows
contemplation,
philosophy
gnostic
the world
the Logos to leave
again
and to go to the
235
Father.

200
in His threeor made 'thick'
who was condensed
236
237
becomes
incarnation,
and in man's virtues,

The Logos,
fold

in

'thin'

the
Logos

entiated
of

contemplative

the

appreciation
in

the

radiate

from

Ambigua

41 makes

possible

by the

the

Logos
it

Incarnation

trajectory

the

of

in his

of

is

in

the

this

humanity

at

home in

by God for

virtue

His

orders
of

the

of

X6yoc

from

now he is

'most

again,
for

the

His

order

in

of

the
shows

intelligibles.
Word made flesh,

the

intended

unity

thinks

X6Yo(

can

the

of

the

of

in

creation

in

of

virtue

reveals
of which

as one and
binds

which
,

all

its

provides

a spiritual

and female,

which

principle'.

Scripture,

dynamism

view

X6yoC

a final
of

male

be understood

and universal
sense

for
of

point

a higher

span

fundamental

understanding

the

and thus

the

of unity

with

total

literal

Christ,

Maximus

domain

confronted
the

of

a social

mankind,

sensible

whole

its

in

in
to that unity
as converging
242
has already
discovered
He
X6 oc
.

a human

together

made

being

as principle

the

is

the
is

the

of

demonstrates

Xyoc

of

it

He ascends

creation.

a common

unity

that

world

that

world

all

that

a human

the

Him.

follows

through

Christ

presence

actual

angelic

diverse

in

dimensions,
243

c"TlV )

Logos

239

culminating

eye,

He emphasizes

His

man is

mind's

ascending

241

intelligibles.

It

the

X6yoL

knowledge

Christ,

of

action

CA't. f

Oki

of

unity

this

an

QXp Golk-

manifold

their

that

clear

Then Maximus,

that

its

and seek

to

240

Ascension.

fulness

that

realizing

universe,

undifferprinciples

admitted

the diastolic-systolic,

of

the

determining

for the
who accounts
238
He is
creation.

sensible

to

who ascends

Hero

a basis
anthropology.

Man's

to

vocation

intelligibles

the

because

project,

of

has

the

orders

of

Maximus,
divine

order

adventitious

boredom

spiritual

that

remarked

246
there

angelic

is,

in

of

between

Creator

the

us,

of

is

going

area
dyawn

beyond

order,

is

that

249
.
the

for

more

resources

properly

Because

intelligible

can

which

of

an

his

man can grasp

contrast

be,

Maximus

nous
the

sensible,

assures

God that

of

48
.2

indicate

the

being
same time

the

wisdom'

hypostatic,

and the

in

leading
at

the

holds

which

knowledge

Maximus,
of

realization

God's
is

an
the

in

inexpressible

effusion

wisdom,

to

unity

Man shares

the

be

should

its

X6yo4;

which

an immediate

"to

the

of

it

the

of

the

plus

corresponds

towards

mystery

creature

by a 'plentiful

associations

of

for

some pristine

Then

Christ

non-being,

and

threshold,

heralded

Henad.

discovery

a contemplative

245

that

original
order

due to

a common
247
together.

of

resources

are,
the

of

facilitates

the

the

be remembered

spiritual

fact,

into

244

perfection'.

must

part

itself

ascension

the

and intelligibles

ascension

the-abyss

It

sensibles,

His

the

entered

deploy

can

a basic

creation

insight

him.

the

as a whole

creation

out

in

the
in

inclination

that

of

its

in

entities,
merely

of

how man may now appropriate

sensible

not

first-born

hypostatically

Maximus

for

philosophical

and actually

ensuring

explain

done

sensibles

the

Logos,

humanity

ontological
plan,

Logos.

to

the

of

be no mere

before

that,

the

union

Incarnate

'our

of

systems

Christ

seen

gone

established

other

what

to

realms,

there

Having

is
the

created

entrance

the

has

many brethren,
loftiest

mediate

201
and

The

that

man

and entering
world

whole
open

of

created
to

is

the

an

202
former

through

sense

informed
in

seen

grace

of

sees

this

Maximus

the

to

latter

the

he can hold

Logos

Incarnate

it

together

0250

in

as a share

Logos,

as

disposed

OcoXoYCM

or

human possibility

through

and so is

Creator

knowledge

mystical

by the

was achieved

to

open

by intelligence,

relation

the

for

intelligence,

what

who

into
befits
in a way that
Himself,
recapitulated
in the way put forward
God, all
things
He
above.
the whole creation
like
is one, just
showed that
by the reciprocal
another
man, consummated
nexus
among themselves
of its
parts
single
and converging
to itself
by the wholeness
in keepof subsistence
ing with the one and single
and indistingundefined
from non-being.
uishable
notion
of the production
the whole creation
In keeping
this,
with
can receive
the one and the same and altogether
undifferentiated
in that
it had 'it
it had
before
k6yor.
not,
was
d51
'being'.
in

Again
divine

the

intention
in

fulfilled

the

'arrives

at

final

the

'man'

attained

to

regard
Logos

himself

discarded

is

the
our

Christ

of

a will

Holy

Father

is

which

as

human life

254
slave,

'obedient'.

term

the

of his

also

through
of

divine

identified

that

Counsel

it

in

with

the

reaffirmed
is
to

the

with

upftoc

Obedience

as God intends

have

to

said

will

The filial
been

ascent

an obedience

here

has

He becomes

that

He is

hie

is

becoming

as the

behalf'.

Spirit.

ever

His

there

forsaken

hypostatically

accomplishment

by man become

precisely

describing

creatures

Ascension

having

Father.

as co-possessing

and the

Father

Logos

the

man,

His
it

'on

Logos

human fulfilment

this

ensured

the

with

who reaches
He does

to

His

God with
the

of

phase

of

Himself;

and this

that

of

original

the

unity
to

personal

union

the

sees

human way of understanding',

352
that
We are reminded
God Himself'.
to

can be no question
substantial

Maximus

mediation

the

of

'according

who,

fifth

,
by the

a way of

be lived

and

203
is

of the

the pledge

God' by man in Christ.

of

the

of

the

principle

reveals

is

it

of which

from

natures.

of nature,

but

involving

communion.

It

created

nature.
'above

cally
unique

of

Logos

is

because

in

of

nature

order

of

the

to

that

258

man attains

which
and law,

infinite

are
of

This

.
o

and
borne

the
to

reason

boundless

by the
as it

behalf,

%6yoc

terms

of

So it

God is

firm
Him,

the

and unlimited

way of
In

end of

End of

and intelligence

take

this

accomplished

and stable
the

which

must

is

God 'as

257
as man'.

of

another
259
Yx-nr.
.

man with
to

in

of

and so capable

terms

X6yoG

in

Spirit,

achieved

in

a
of

mystery

Holy

Son'

in

place

God and Father

place

of

the

unequivo-

function

taken

on our

of the

place

union

moved beings,

the
and

in

pftoc

take

must

things

has
in

and

Christ

in

God is

can be grasped.
of

in

by the

'sons

is

union

which

limits

the

uncreated

realized

any common

creatures

it

end and rule

is

take

not

not

and thus

movement

of

the face

foreordained

Christ

the

is

the

the

of

perichoretic

between

chasm

so

union

beyond

in

when He 'appeared

does

here

that

way the

wrought

God analogous

before

God and His

saying

is

primarily

men become

there

in

hypostatic

human hearts

into

made flesh,

The union

the

of men with

revealed

with

written,

place

is

that

a union

of

hypostasisation

poured

ensuring

principle

natures

virtue

defined

the

The principle
256
It
nature'.

and it

&YcAi

the

The union

way.

Christ

the

bridges

ineffable

that

union

clearly

and in

is

Chalcedon

at

This

two

It

most

began

it

which

development

that

Father

to

undertaken

the final

is

It
His

achieved.

comprehensively
the

to

Christ

ascent

of the ascent

'reward
255

the

repose
every
and

limit'.

260

204
Mediation

in

Effected

the

For Maximus,
with

the

take

intention

of

the

failure

%6yos

of

his

nature

Mother's
tip61os

divine

mystery

the

God intended

which

the

As we have

took
to

for

the

of

Incarnation.

live

accept

addition

261

VWOLC
X

God and man should

of

of

Logos

the

adaptation

union

and to

in

womb and,

of man.

of man to

God,

of

Spirit

intends

Counsel

the

the

Because

a son

the

that

through

place

become

divine

is

xvwoLc

original

by the

Church

to the divinisation

a view

seen,

the

to

according
the

invitation

our

nature

the
to

in

his

that,

the

filial

Adam in

the

beginning.

Adam, having
from
the birth
voluntarily
abandoned
the Spirit
for divinisation,
was condemned to be
born corporally
for corruption....
Undoing in him
for us the chains
birth,
He has given
of corporal
birth
to the Spirit,
us by the voluntary
according
the power to become sons of God in place
of being
in
flesh
to us who believe
sons of th
and blood,
His name. 22

the taking

Maximus associates
with

the

baptism

for

The paradox
this

voluntary

Logos

effects

faith:

the

who believe
divinely

it

cpdnoc

of

restoration

to

baptism

given

the

is

in

His name'.
y6veoLc

condition

is

It

in

and

in

the

thus

lost

bound

given

way that

in
that

by Christ

Yevviioar.

on man anew,

which,

this

the

Adam that

sonship

power to become sons of God is

and bestowed

the

the

through

was precisely

The baptism

restoration.

intended

recovered

our
is

it

that
of

wrought

By contrast,
that

him in

assumption

incarnate

Adam.

is

into
the birth

voluntarily
to suppress

entern.
filiatfn
23
body.
the

Maximus

'rp67or.

adamic

by John:

of Christ

He was baptized,
birth
to spiritual
in keeping
with

on of the

up with

'to

us

the

of man are
reconstituting

beginning,

God willed

205
for

him:

( yPyev'jaOac
) in
In the beginning
man came to being
he was born (yevvithe image of God;
added to that
) to the Spirit
in accordance
free
evaL
with
choice
besides,
the coming to likeness
by
and received,
the divine
keeping
commandment,
so that the same man is
the image ( 7,Xdoa ) of God by nature
and the son of
God and god because of the Spirit
through
For
grace.
it was not otherwise
that
possible
created
man should
be able to be son of God and god by divinisation
by
if he were not first
born of the Spirit
grace,
of all
to free
by the power which is in hi
according
choice
b4
to mastery.
which moves of itself
and is not subject
The sonship
without

the

way He intended

the

of

the

of
in

emptying

btdotiaoas

the

in

universe
divine

the

emphasizes

265

aTcEovoCa
in

present

beginning

,
the

world

tri-

the

in

of

originally

Christ,

five
of

move from

eZvaL

in

a word,

because

to

divine

sonship.

of the whole

in

realize
to

that

man are
to

divisions

man to

that

e?

this

the

history

the

cosmic
It

achieved.

be overcome
his

hypostatic

elvau,

from

universe

hypostasioation.

selfthat

ensures

are

image

and its
This

it

mediations
is

obvious

due to

to

the
to

likeness,

his

vocation

the

composition

relationship
acquires

in

and

vocation,

to accept
of his failure
267
Maximus understands

created

and

The mystery
realized.
of the
266
its
actualization
with
,

ensures
to

intensions
is

It

expressed

entrusted

the

divine

Incarnation

man is

for

the

the

with

coterminous

foresight.

perichoresis,

metahistory

require

He is

therefore,

ovecToc,

synergic

to

from

redemptive

purpose

failure

endowed

that

is,

x6vwoLr.

creation

that

why Maximus

be realized

not

Counsel.

The

because

on man could

divinely

how God ensures

Hypostatic

God's

his

of man,
is

which

is

This

synergy.

freedom

in

God conferred

of

in

to God
the

the

of

mystery

life,

death,

light

of
is

Church
the

conceived

being

the

rather

than

so to

speak.

being

preceded

the

within

tion.
the

hypostatic

passage

into
in

creation,
of

filial

man is

the

is

then

Mystery,
the

which

Church'.

a mystical

Church

the

philosophical

relationship

of

the

created

all

created
power,
binds
both

Maximus

Mystagogia
things

contains,
them together,
sensibles

maintaining

both

divine
of

as

order,

the

Incarnaof

synergy
the

the

mode of
the

world's

Church

is

the

new

afresh

to

the

freedom

is

and

man and

a spiritual

understanding

reminds

to
us

them into

to

each

Himself

by His
'as

God,

being

other

cause',

of

God in

that

and circumscribes

and intelligibles,
them about

the

of

universe

and led
conducts

as

268

shows

the

in

sonehip,

world
the

built,

nature

of

the

that

is

Church

the

of

rises

world
'The

existence.

the

the

Church

natural

for

freedom

into

that

precedes

the

In

be thought

to

mystery

This

In

divinise

God and man,

of

Mystery

the

to

a pre-established

and man's

the

of

order

chronologically

encounter

passage

the

not

Christ.

the

which

is

baptism,

pouXA

the

of

Economy

Church

Spirit

Holy

within

intention

of

order

the

If

the

context

that

if

even

as being

thinks

by the

so that

divine

in

which
,

obvious

the

field

Maximus

of

becomes
in

creation

is

creation

Counsel,

to

prior

of

Logos,

birth,

the

of

it

the

of

and ascension

reflections

union

&XwpCarwC

mysteries

resurrection

these

Person

&tip6, xrwC,

the

in

articulated

hypostatic

the

in

dbtacpdrwC,

dav'X3Twc,
is

humanity

and the

divinity

by the

Incarnation

206
the

the

a new light.
who has

by His

infinite

them;

He

and to

Himself,

Providence.

In

principle

and

207
end,

He binds

them

relation

to

Himself

in

existence

their

communal
that

share

that

ultimately

the

caused

the

work

unity

them

hands

of His

the

of

the

the

and
In

this

God and

of

God in

God,

of

269

causality

creatures;

is

power

Him.

of

this

creation

of

be like

to

power
is

It

through

emphasizes

character

very

as principle.

of

makes

Maximus

context,

by the

one another

basis

the

forms

to

to

relation

understood:

as the whole appears

above the parts,
or again,
in
as the cause is manifested
above this
whole,
keeping
and the parts
with which the whole itself
have the appearance
and the
of the whole naturally
in so far
being
the cause
entirely
as possessing
above them, and as the sun eclipses
which shines
in nature
the stars
and power,
so the cause hides
in so far as they are
the existence
of the beings
270
caused.
this

Behind
the

inability

of

its

demand for

so of

for

call

is

which

not

a strong

to

account

presence

of

in

the

stronger

existence

self-accounting,

that

of

order

the

is

is

must

existence,

creature

is

since

The principle

another

the

a reason

creatures,

of

there

affirmation

of

it

their

'wholeness',

be beyond

the

for

itself

the

Cause.

light

of

itself,
binds

of

and
This

the

ensemble

and existence
them

being

realm

of

perception

the

in

together.
the

order

created,

of

in

being:

from the whole,

for
just
it is
proceed
as the parts
from the cause that
likewise
have
caused beings
being and can be known, that
they have
their
proper
their
dependent
particular
existence,
when, placed
they are entirely
in relationship
with the cause,
by
the
the
act
as
said
power of
was
of
qualified,
211
to
their
it.
relation
Garrigues
the
into

has

pointed

aristotelian
a creationist

Maximus is

here

out

metaphysic
doctrine

describing

that
of
of

the

Maximus
the
the

has

causality
causality

benefit

here

transformed

of movement
of

of natural

being.

272

208
Once the

contemplation.

the

collecting

of

done,

the

then

is

contemplated
the

which
of

are

God's

the

the

'whole'

in

the

beginning

work

has

causality

which

intelligible,

being,

their

and the

purified

from

view

of

God himself,

parts

which

for

evidence

point

is

spirit

been

creatures
terms
in

cause

and end is

are

of
light

the

grasped:

in all,
because being
God who is in an infinite
all
be contemplated
measure above everything,
will
who are pure in spirit,
when the
only by those
in its
intellect,
gathering
analogically
contemthe
in God
Adios,
plation
will
repose
of beings,
Himself
as cause,
principle
and end of the production
gd
and of the creation
of the whole universe
.
(3
its
the
inseparable
foundation
as
of
structure.
things

The existence

of

contemplation

by comparison

the

the

of

ness

reality

knowledge
in

creatures
274
the
it',
has

power
the

Cause;

God in

God.

It

Cause,

amazement

at

the

that

being

teleological

sweep

cannot

circumscribed.
However,
the

created

the

from

springing

ing

conceived

of

order

to

It

Cause

and its

be seen
275

while

there
of

as effect,

created
to

is

the
the

being
things

Maximus

This

beings.

of

and the
thinks

is

It

creature.

causality,
their

to

by the

for

contemplative
act

created

of

being

to

their

conducted

of

grasp
of

of

into

caught

be no question

causality

to

relation

by that

be contained,

can

of

of creatures

of

declaration

all

their

terms

be accounted

the

of

the

in

relation

Being.

but

principles

the

a knowledge
of

in

obvious-

Man has moved from

created

gratuitousness

discerns

to

power

here

is

creative

Cause.

God, not

participation
of

the

qualifies

this

brilliant

the

'the

in

obscured

with

in

'power'

causality

They

is

source

the

is

creatures

that

energy,

is

which

God,

of

of

its

divine

created

that

of

its

the
End.
and

abrogatthe
order

as

209

the

the

of man and
the

merely
that

the

of

order

that

is

drawn

of

object

irreplaceable

is

made effective

to

man of

His

the

Holy

Spirit

that

God is

becomes,

1ict, ctipocpij

ou? Aj

in

the

hypostatic
in

in

the

the

Church,
in

world

iconic

it

been

brilliantly
primary
in
it

incarnate;

the

communication

a presence

that

action

of

ensures

man and that

with
icon

be

realized

the

the

Church,

a process

the

through

synergy

and as

is

is

Logos

not

should

This

through

world

God,

in

that

has

presence

the

the

but

Fall

intention

efficiency
finality

It

to

as

the

divine

be united

Incarnation

principle

in

in

the

Econony,

between

was the

It

as well.

that

divine

its

interval

limitless

by His

fact

the

the

the

of

omnipotent

Him hypostatically
the

light

should
His

of

and

in

obvious

the

276

creation

effect

to

united

of

as the

%poos

during

world

Incarnation.

whole

which

of

in

and possibly,

provisional,

of

man

God.

The Holy Church is therefore

an icon of God, in so
the same union
far as it accomplishes
as God among
how different
they may
the believers.
No matter
be by their
differences
and their
of
properties,
life,
beings
find
themselves
and
modes
of
places
this
God accomplishes
in it by the faith.
unified
Himself
to the essences
regard
with
union naturally
them, in making to be
without
confusing
of beings
is of
the same what there
silent
and in rendering
difference
among them, as was shown, by their
and
and union with Him, cause,
principle
relatQn
2
end.
The Church
hypostatic
section
introduced

between

the

into

that

with

with

causality

the

in

God is

that

world

divine

it

is

the

and the

mode of

point

through

so that

fellow-men.
complemented

faith,

he is

in

received

inter-

in

a new relation-

The constitutive
by His

of

His

Man is

and human energies.

mystery

baptism,

God and his

of

God in

of

presence

conjunction
ship

icon

is

hypostatic

210
presence
in

implications

dance

joyful

the

is

presence

through

Him who has become

Although

does

Maximus

mystery

of

the

Logos

action

of

the

Holy

first-born
have

not

divine

That

8
Son2?

become sons in the

among many brethren'.

an elaborate

teaching

on

its

relevance

to

he is unambiguous

the Eucharist,
the life

they

'the

and perichoresis

liturgy.

the

such a way that

in

synergy

men by the

to

extended

Spirit,

of

a cosmic

of

realized

Incarnate,

in

its

with

about

of the Church:

being come, high priest

However,
Christ
of the good
Himself
things
to come, He sacrifices
an ineffable
to His flesh
sacrifice
gives His
and in addition
blood to those who have the senses of their
soul
for distinguishing
by perfection,
good and
exercised
280
evil.
At

the

end

of

the

Sacrament

it.

the

of

he speaks

Mystagogia
by which

the

already

that

the

of

recipients

reception
like
made

are

to

281
We have
the

tutes

seen

presence

the

world

presence

in

the

Church

by the

generated
sonship
Holy

by the

Spirit.

progress

Holy

mutuality
Maximus

from

that

so that

complemented

by his

with
is

faith

God,

new relationship
in

is

it

through
in

Spirit
of

their

visualises

one incorruptibility

the

sons

baptism
action
man's
to

in

consti-

His

causal

iconic
His

and

Son,
in

sustained

with
present

the

same

life

another:

by the Spirit,
in Christ
Baptized
we have received
incorruptibility
the first
of the flesh;
we await
to Christ
in
incorruptibility
the final
according
by keeping
immaculate
This takes
the Spirit.
place
by a voluntary
incorruptibility
the first
of
gift
is entered
good works and by the death that
incorruptibility
by which none of
deliberately,
it lose the benefits
they
those who have acquired
282
have acquired.

as

279

211

283

mortification.

his

identification

the

process

in

Maximus

hypostatic

the

divintsation

69wLr,

xevwoaS

by Christ,

mystery

the

Since

actualisation

so that

dispense

with

is

xguwaLr.
a deliberate

requires

through

place
Christ,

of

the

by voluntary

take

cannot

sufferings.

he accepts

while

man to

of
the

with

6EwoL4

hope,

understands

renewal

of

Christ's

in

transformed

been

has

that

death,

of

man lives

that
means

This

a share
to

ordered
into

entry

the world
in Christ,
Already
above must
consummated
behind
be consummated
in those who come afterwards,
be planted
in the
Christ,
when they too will
become by
those who have already
Resurrection,
284
in the likeness
their
of his death.
sufferings
is

It
in

above

all
for

O woLC

by the

Holy

God wills

dy&ui

through

is

It

in

primordially

Counsel,

namely,
him

through

that

thus
the

the

that

His

be united

be united

to

Christ

mystery

of

the

issue

will

man freely

mystery

man should

God should

x9vwoLr.

in

renewed

mankind,

Spirit.

that

what

wills
Trinitarian

to

God and

whole

His

of

creation.
is
does not engender
For the Spirit
yvwprj that
a
but models it end wed with willingness
not willing,
285
a view to divinisation.
with
is the fulfilment
It
Charity
and hope.
of faith
One
the entire
Desirable
supremely
entirely
embraces
Him of
in Him the movement towards
and makes to rest
faith
in
His existence
For
hope.
faith
and
and hope
by itself
it
the enjoyment
in His coming,
ubstitutes
28
of His presence.
It

been

has

the

making

the

habitue

of

Christ

the
sized

said

of

hypostatic
it,

has

grace

nothing

which
else

mode of
sealed

Maximus'
that

a Christian

of

is

of

aptly

the

on it'.

view

'we must

man receives
than

the

Son of
287

of

the

of

forget

that

the

humanity

imprint

which

not
from

created

process

God, who has

enhyposta-

212
is the Head of the Church by reason
Christ
of His
by nature,
Having then the Spirit
humanity.
as God,
to the Church the energies
He has given
of the Spirit.
For me the Logos has become man and for me He has
the whole of salvation.
In taking
that which
wrought
He has given
is of my nature,
to me in exchange
that
to Him by nature.
It is why he became
which belongs
the manifestation
He has accomplished
man.
of what is
it for me.
to Him in that
He accepts
He
proper
as His own, in being a Lover of men, the grace
reckons
to me His natural
which is for me and He ascribes
Because of this,
power of the virtues.
even now He is
said to accept
what is His eternally
and supernaturally
by nature. 288
He is,

the

as man, always
receiving
289
This He does for
He gives.
in

participate
humanity

the

because

The process
of

understanding

the

birth

nature'.

the

of

of
290

the

disposition
by the

Maximus

considers

primarily

in

of

the

proper

grace

Spirit

that

to

to

the

of

Him who is

Christ,

this

He

Maximus'

a view
good

disposition

which

It

Economy.

act

with

His

us.
to

central

to

that

to

proper

man in

of

recreation

virtue,

something

is

hypostasisation

of

'a created

on

virtue

energies

to

enabled

is

that

rpdror.

the

of

We are

us.

as God,

which,

as man and Whom He communicates

has, received

depends

filial

Spirit

belongs

to
by
is
to

Him

Union :

Hypostatic

Himself
By charity,
the Author
of nature
- something
fearful
to see and hear about - has put on our nature
it to Himself
by way of
united
and, without
change,
the hypostasis
its
to arrest
it
conduct
and bring
in itself
back to Him, pulled
together
and no longer
having
in itself
of free-will
a difference
with
to light
to Him.
the most
He has brought
regard
divine
which is truly
and
way of charity
glorious
leads
it
to God and which is even
divinising,
since
in the beginning,
This way which,
said to be God.
by
had hidden,
the thistles
self-love
of passionate
for us He has first
impressed
His sufferings
of all
it
by
free
to
Himself
given
and
grace
who
are
on
all
300
from obstacles.

'Ay vi
the life

is

the actualisation

of Christ

here

of the Hypostatic

seen in

His Kenotic

Union

in

obedience.

his

is

It

released

first

Maximus

assures

giving

on us the
Since

is

eov
tii,
'c.

His

in

root
divine

is

inherit

the
has

to

man alone,

Kingdom

then

to

and active

in

the

into

being

that

of

God and man-and

the

universe,
intentional

Beloved

in

the

graced

with

proper

to

the

Logos

God in

the

flesh,

'pxos

in

a participation

of

the

His

God,

the

Son,

Incarnate.
but

in

world

of

and of

of

of

presence

knower

because

he can live

is

in

God and to

be present

This

that

the

through

is

the
life

God to

allow

bringing

Known in

Man cannot

His

human-

the

of

ovXi5

mode of

of

take

to

through_nan

the

lover

God

of

a new way,

eternal
of

of

that

him

a son

engage

a son

willed

effect

disposition

to

by God in

the

When God,

operative

prepared

union

is

be called

proper

synergy

own humanity.

giving

Heaven.

Holy

way He imprints

a causality

to

of

this

caused

he is

man,

is

the

this

out

it

it

him

entitles

303

',

His

to

proper

He has

which

this

disposition'

a way proper

which

energy,

In

but

God,

of
in

exercised

hearts.

our

that

Him by nature
pours

its

and which,
as
302
Church'.
In

the

to

given

One which

a 'created

causality

and to

in

p61or.

this

to

the

us

YxTj

divinising

the

belongs

own humanity

His

for

and requires

of the Spirit'

'He has

us,

He gives

Spirit,

in

all

of

'what

us

'energies

those

actualisation

301

kQpaewC

rpd, xoC

213

peculiar

the
to

man

the

Son

existence
become

imprint

of

the

in

a personal

way :
invocation
The most holy and venerable
of the great
(in
blessed
God
the
Father
the liturgical
and
use of
is a symbol
the Our Father)
of the really
existing
filial
hypostatic
by the gift
adoption,
and
granted
: by means of this
of the grace of the Holy Spirit
is overcome
i2p
every human particularity
and covered
by the coming of grace and all
the saints
be
will
be
sons of God, who from now on will
will
and
called

themselves

illumine

is

this

'upon the

Christ

insists

Garrigues
habitus

the

realism

less

real

the

of

mode of

only

eternal

movement'

of

our

nature

characterized

man's
in

rectified

between
became

be no longer

His

nature
with

eternal

between
the

the Father

the

into

twofold

the

because

the

the

principle

of

as God.

There

Obedience,

yc
is

that

the

ensures

that

the

work

that

could

his

envisaged

in

in

turn

eternal

perfect
embodied

which

be inconsistency
in

this

or.

divine

gift

the

Son and

in

the
to

would
'p

by the

performed

vocation
the

was in

filial

a son

of mediation

and

will

man's

death,

His
of

would

enhypostasised

expresses

he becomes

and accept

there

that

not

unto

communication

relation-

when the

right

human nature,

even

he can undo

the

of

and a human will

will

was

Christ

of

which

Fall,

between

human will

By

'organized

the

since

tension

a destructive

of a
306

dislocation,

ensured

in

liberty

the

not

simply

be hypostatic'.

would

turn

man that

union

to

Logos

this

It

himself

proper

is

constitutes

was set

the

Incarnate,

it

divinisation

being

Logos

will

into

being;

existence

as man.

final

3U4

impoverished

intentional

man and the

man;

the

has not

The dislocation

same Person.

express

in

to

centring

principle.

a divine

enters

of

man follows

realities

Maximus

one which

the

harmony

'in

entitative

of

his

that

participation

the

Logos

divine

charity,

entry

ship

that

ensure

divinisation:

of
than

person,
the

will
of

ascent

beauty

305

of lights'.

on the

that

above all

divine

by means of virtue.

and gloriously

splendidly
It

the

with

214
odnese

twofold

work

with

Counsel.

to

Logos

dislocation
God the
Man can

215
enhypostasize

again

love

union

of

about

the

impressive,

of

this

it

way

Fathers

of

speaking

in

basic

nature

in

this

a life

The uniqueness
difficulty

to

regard

the

Yet

fact

to

seem to

would
the

Son as Son.

God's

intention

'sons

in

for

but

Logos,

filial

that

to

the

action

too.

ontological
the

more

the

ground

personal

basic

than

Holy

uniqueness?

in

This

is

into

and that

uniqueness
an intentional

our

a way of
freedom

it

since

was
be

we should
that

He gave

this

is

the

with

role

of

the
being

participation.

His

that

the

sonship

by

presume

an

saying
of

of

a mysterious

eternal

us

the

seem to

would

of

relationship

be an extension

the

Spirit

divine

original

synergy

that

been

have

to

as nature,

merely

Logos.

of

that

should

nature

the

participation.

improbable

not

link

of

us

the

beginning

of

divine

of

mean that

movement

be released
of

in

Son'

He willed

that

character

capacity

in

of

a principle

not

organized
also

possessors

is

sonship,

for

capacity

it

Son',

view

a special

question

would

the

from

the

basis

the

This

of

does not

to a fundamental

point

the

to

understands

the

in

it

is

it

since

a possessor

the

Maximus

'sons

as

conceived
plan

that

yet

constitutes

in

How can one participate

point

sons

character

that

the

hypostasis

hypostasis

of

with

lived,

his

participation,

apophatic

Granting

from

being

for

capacity

Son on the

divinisation,

about

discuss

actualisation

man's

human being.

of

normally

the

his

Garrgues

of

the

of

Tp6noc

filial

through

thesis

the

highlights

also

dimension

useful

the

of

the

syntheses

cosmic

While

God.

with

imprint

is

the

in

universe

whole

by means of
,

tip6, xo4;

its

the

share

Son that

is

We shall

into

run

this

parts

main

problem
the

of

Noster.

five

chapters

his

expounds
in

the

up again

Uncreated
the

question

and created,

intelligibles,

Chapters

four

inhabited

work

of

anthropology,

as body,

is

with

is

his

the

with

splendid

chapters
of

His

creation
as

'the

is

the

creatures
to

the

great

levels,

to

Man can

enjoy

in

the

God 'from

the

of

love

of

of

restores
of

the
role

the

soul

to

unity',

the

cosmic

has
in

free

with

these
union

of

307

He sees
in

liturgy'.

when he is

In

soul.

boundaries

creation,

five

chapter

the

of

to

Church

Riou

human heart'.

predestined
union

but

of Maximus

with

which

and female,

ten

1'Eglise,

-zp6r-oC

the

of

the

powers

as the

play

unconfused

the

Church

of

and earth.

while

concern

primary

depth

his

the

of

Le Monde et

matrix

the

of

and

sensibles

psychological

comparing

'reduction

synthesis

how the

of

and spirit,

soul

the

study,

demonstrated

four

male

of

divisions

the

with

terms

synthesis

heaven

with

and of

be solved

to

the

with

deal

in

chapter

man analysed

that

do not

synthesis

with

concerned

three

and paradise

earth

show the

five

and

the

Maximus

and he

are

with
two

chapter

chapter

Mystagogia

how they

of

the

of

divisions

the

One deals

Chapter

examination

of the

of

understanding

synthesis.

our

Pater

In the first
takes

in

again

216

its

all

308

divinized

God:

On the blessed
and most holy couch of God is
this
redoubtable
mystery
accomplished
of the unity
beyond intellect
by which God
and reason,
mystery
the Church,
God,
the soul,
and the soul with
with
become one only flesh
For 'they
and one spirit...
be two in one flesh
is great;
and this
mystery
will
I speak of Christ
and the Church',
says the divine
'He who adheres
he adds:
to the Lord is
Apostle;
309
one Spirit'.
only

it

217
Maximus

then

enables

man to

Logos.

In

X6yoL

, which,

roads

on to

goes

the

grasp

that

say

unity

in

his

divinising

the

of

fallenness,

union
in

creatures

be brought

man can

synergy,

this

back

lured

God by the

to

him

the

down the

division:

of

having
The soul therefore
arrived
at this
simplicity
in itself
and being thus recollected
and in God,
there
is not,
the reason
as far as one can divine,
it in many parts,
for
dividing
that which is crowned
Logos and God;
as a head by the first,
unique
only,
in
in Him, who is the artisan
of beings,
and creator
a unique
under one
simplicity
and incomprehensible
form,
have being and
the ?u5yo i.
all
of beings
hypostasis.
its
Fixing
regard
on Him, who is not
it,
in it entire,
it will
understand,
outside
entirely
by a
having
been espoused by God the Logos,
even it,
X6ToI
simple
and the cause of beings,
elan
_the
through
it has gone away by the roads
which,
perhaps,
in a
them is carried
it which through
of division;
Him, who contains
saving
and harmonious
manner towards
310
Xdyoc
and cause.
and creates
every
Because

man has

function,

not

but

God,

in
in

purpose

doing

divine

of hypostatic
unconfused
iconic
the
while

there

world,

it

hypostasis

but

to
is
is

of
its

true

vocation

of

the

the

centre
the

it

in

the

comparing

comparison
the

in

unifying

enhypostasised

man himself
recovery
in
the

Church
to

able

out,

points

man to
the

bring

the

mystery
and synthein

the

Logos :

to

its

now unified

As Riou
in

new man,

is

him
of

the

of

man is

world,

in

is

alone

too

destiny.

root

fulness

because

world

original

nothing

and thus

Not

By becoming

God in

new to

the

the

and
bring

creation

too

and body

soul

existence

of

regains

perichoresis.

presence

rest

Counsel.

being,

universe

sising

his

in

synthesized

it

so,

personal

the

does

only

the

his

regained

the intelligible
is in
As the soul is in the body,
is combined with
the sensible,
the
and the sensible
the soul.
intelligible
From the
as the body with
is only one world,
two there
just
as from soul and

of

218
is only one man.
body there
Neither
of those which
together
in the union,
have arisen
denies
either
or
because of the law of Him who has
the other
repels
to this
law,
bound them together.
According
there
of unifying
power,
was sown in them a Xdyoc
which
that
the identity
in the union
does not permit
to hypostasis
be ignored
because of
according
should
differences,
the natural
the property
nor that
circumscribing
each of them in itself
should
appear
distance
causing
and fragmentation,
more powerful,
than the loving
inserted
into
affinity,
mystically
them by the union. 311
Here
in

that

we find

Ambigua

another

41,

man',

which

accounts

fact.

in

the

uppermost

in

the

of

In

the

divine

scripture

that

312

'the

whole
that

the

unity,

his

mind,

in

the

is

his

view,
is

creation

here

the

Mystagogia,

his

elaborates

except

for

one,

hypostatic

mentioned

forward

put

like

just

principle,
In

explicitly.

anthropological

model

understanding

of

the

is
whole

plan.

Ambigua

three-fold

Maximus

33 we have

incarnation

and in the

a magnificent

of the

hypostatic

passage

Logos in

outlining

creation,

in

Union:

teacher
to be
The Logos is said by the inspired
the
that
I think,
in this
either
condensed,
sense,
being
Logos,
and without
a body, nourishing
simple
the divine
in an orderly
manner all
spiritually
deigned
powers in heaven,
even by His incarnate
from sin,
from us, for us, like
us apart
presence
to
doctrine
to be condensed
reveal
and to suitably
us by words and examples
about things
secret
and
the power of every word...
surpassing
or that
hiding
for us in the inner
Himself
mysteriously
that are,
He is signified
X6yoc,
of things
things
through
as
each of the visible
analogously
totally
if through
characters,
present
some written
in each one in His plenitude
in each of
and complete
them, totally
He who is undifferand not diminished,
identical
in the different
entiated
and eternally
things,
the One who is simple
and without
composition
things
in the composite
and the One without
principle
is
dependent
in the things
He
on a principle
who
and
things
in the visible
invisible
and He who is
in the tangible
things,
intangible
or for us who are
He was embodied
for
our sakes and
slow to understand
in
being
letters,
expressed
endured
and
syllables
that
from
these
He might
to
all
so
sounds,
gather
Himself,
Him,
a little
while,
after
us who follow

219
lead
to
the
that
He
in
might
im
and
spirit
made one
Him,
drawing
idea
so
about
us
unconditioned
simple
that
He
Him to the extent
to union with
together
differentiated
by reason
himself,
of his condescension,
313
for
Himself
us.

We have to content

ourselves

embodiment of the Logos, a teaching

314 is
in
Origen,
still
markedly gnostic
The Logos

simple

and without
in

present

Maximus

expressions.
the

describing
But

Idea.

we know

hypostatic.

else

in

quod

eat

to

order
are

to

this

Nor must

numerous

the philosophers,
the
from

other

is

here

It

is

as

presented

the

existence'
been

men'.

317

irreducible
or

introduced

quid

with

'movement'
as primary

that

and the

est

'a natural
316
hypostases'.

of

as a preference
is,

particular
says,

concrete

centre

nothing

sourse

for

as distinct
the
of

determines

of nature.
and basic

319

to

according

characteristics;

As Meyendorff
'the

concept

Fathers:

hypostasis

each man in

is

it

Fathers,

the

and different

an essence

him,

for

philosophical

the

of

'The

as

is,

be thought

Plato.

his

necessitating

where

that

substitution
to

Aristotle

exist',

the

itself

315

identical,

proper

entity

in

of

of a Platonic

reality

for

are

presented

be interpreted

concrete

'a reality

These

variety

manifestation

He substitutes

essence:

the

even

might

that

in

and

composition;

and He is

Logos

phenomenal

totally

intangible.

be known

as one to

primarily

He is

undifferentiated

and without

invisible;

from

conception

being

of

expressions;

divine

its

embodiments:

capable

simple

the

of

predicates

of

the

of

each

principle;

without

of

a body;

identical;

eternally

the

transcends

the three-

derived

fold

here.

that

remarking

with

hypostasis
existence'.

the

'mode of

A new reality

and totally

318

has

220

our

to

attention

human being

is

of

agape,

so that

we are

Maximus

in

Mystagogia

the

three-fold
rooted

Incarnation
in

the

of

grace

released

the

the

not

mysterious
by the

and restored
to

surprised
the

Word in

Holy

man in

how this

presenting
of

by limiting

'each

already

seen

to draw

content

character

definition:

of

dimension

here

non-essential

We have

particular'.

play

its

a denotative

to

himself

Maximus is

to nature.

irreducible

find
on the

teaching

way,

a personalistic

Spirit:

desires
to live
If anyone,
therefore,
and have a
let
him
to
God,
logos
beloved
God
agreeable
and
of
dimensions
of
and more honourable
esteem the better
these three
and Holy Scripture
men, I mean the world
And, in so far
as he can,
and him who is one of us.
let
him have care of the soul,
and
which is immortal
him despise
by virtue,
divine
and vivified
and let
to corruption
the flesh,
and death
which is subject
dignity
the
of
neglected
and capable
of corrupting
it says
body'
in fact,
the soul.
'The corruptible
down the soul and the unquiet
'weighs
mind oppresses
(Wis. 9.15).
And again:
the earthly
tabernacle'
the spirit
has desires
'The flesh
and the
against
(Gal.
then:
5.17).
And
flesh'
the
against
spirit
he
from the flesh
'He who has sown in his own flesh,
(Gal.
6.8).
On the contrary,
reap
will
corruption'
the incorporeal
let
him struggle
towards
and
by
intellect
his
thought,
spiritual
powers with
'The
matters.
and visible
setting
aside
present
it says,
'are temporal;
that
things
are visible',
(2 Cor. 4.18),
those which are invisible
are eternal
in which,
the fullness
through
of the habit
of peace,
he
him rise
to the Holy Spirit,
And let
God reposes.
has
Scripture,
on sacred
who, by a wise meditation
the letter.
In Him is the fullness
of
surpassed
treasures
benefits
and
of knowledge
and 'the hidden
be
(Col.
be
to
3.2).
If
will
anyone
shown
wisdom'
he
God
these
find
things,
interiorly
will
of
worthy
through
impressed
himself
of the heart
on the tablets
'the
the grace in his spirit,
seeing
as in a mirror
(2
by
face'
3.18),
Cor.
in
the
God
unveiled
glory
of
320
letter.
the
the
the removal
veil
of
of
Because
can take
Y6u,0LC
d't6oLS

of

the

hold

of his

strength
of

the

Origenist

hypostatic
triad,

ovA

as
y
veaLC,
now
rectified
,
321
destiny
and show how mans

enhypostasisation

in

the

Mystery

of

vision

Maximus

xCviioLS
,

xCvrocc
is

Christ.

stabilized
He tells

,
and
by
us

221
the

that

principle

comprises

the

the

is

first

free

is

third
to

X6ioc

in

that

to

third

these

ing
in

they

the

repoas.

the

by essence,

are

capable

the

of

by

second

the

self-movement,

introduces

triad

another

tradition:

philosophical

the

into
birth

three-fold

mystery

the

the

of

man is

of

and man finds

purpose

predestined

and over-being;

first

the second with

the act and the
power,
322
him integratIn Ambigua 42 we find

categories

which

well-being

He then

another

do with
with

beings

beings

rational

of

being,

by grace.

given

incorporate

has

origin

of
to

given

choice

the

of

his

Incarnation
to

seen

its

attain
in

beginning

his

end:
By his Incarnation
and God has honoured
our
our lord
the
is to say in general
three-fold
birth,
that
to being,
to well-being
and to
modes of our genesis
(which
birth
from
bodies
first
is
the
ever-being:
is one from two at the same time by the simultaneous
body
the
and soul,
a coco-existence
parts,
of
in two because
that
is divided
of the
existence
to
the
distinct
according
genesises)
mode of each of
baptism
birth
from
the
being,
second
we
receive
which
to which we receive
well-being,
according
abundantly
to
the third
birth
from the resurrection
according
by grace with
a view to
which we are transformed
323
ever-being.
From this
mented

by teaching

on the

Holy

can presume

that

a maximian

predictable

well

marked

the

Incarnate

of

'vpd&oc
the

energy

then

his

of

concentrate

thesis,
be largely

Holy

the

spirituality

Spirit

foregoing
unintelligible

is

in

bound

Church,

the

Maximus

mystery

filial

the

of

Church,

be christological,

Although

we have

chosen

christological

dimension

in

outline

show that

this

should

without

we

on man by

imprinted
the

to

and ecclesial.
on its

for

comple-

bear

will

If

Logos

is

spirituality

pneumatological
to

the

and the

Spirit

traits.

is

that

of mediation

examination

the

other

two

this
would

222
dimensions

it

since

must

be seen

Christ,

the

and charity
of

to

can now proceed

Pater

Here

we shall

Commentary,
the

is

which

Pater

Invocation

first

with

the

commentary

II(a):

II(b)

the
We

Church.

chrietological
the

of

parts

treat

we shall
the

'Our

parallel

handling

of

Equality

III93:

the

cognate
in

Participation
the

exegesis

commentary
nature
'Our

given
to

Father'

Parts

of

the

in

Part

the

on under
Part

life.

Under

fifth

petition

195 and Part

The sixth
be handled

III,

Under

on the

Part

The fourth
together

and Part

111,4:

II(d)

we shall

Part
and
III95:

and seventh
together

third

and Part

1,3

II(c)

1,4

Part

the

angels.
Part

of

under

incorporate
in

'Our

mysteries

grace.

themes

from

the

of

I and

and

with

treat

we shall

Father',

divine

will

that

commentary

honour

analysis

and second

in

Main

structural

petitions

first

these

the

of

Maximus'

passages

itself..

our

two

be commented

will

petition

of

divisions

and Sonship

Theology

of

the

the

main

means

as given

petition

of

the

hope

of

and the

in

II

and the

Maximus'
Part

Part
30 This

Noster.

together

see

perspectives

into

the

accept

Father',

with

faith,

of

Spirit

of

pneumatological

Noster.
Mysteries

the

the

Holy

ideas

The Seven

of

in

some enquiry

and anthropological

into

over

spill

chrintological

A spirituality

concepts.

and ecclesial

the

that

obvious

Maximus

of

considerations

mystery

is

include

the

Restoration
petitions
under

of

Part

(v) and (viii)

Vide APPENDIX III
for the relationto the maximian
'mysteries'
ship of the petitions
and the relationship
of the parts
of the Commentary
to each other.

223
II(e),

by Part

paralleled
from

Purification
tyranny
(i)

the

of

Evil

In this

distinct

Trinity.

Holy

in

through

whom the

The mystery
of

grace

gift
in

man the

process

birthright

the

life,

of

that

the

is

Part

1,325
that

section

so that
the

but

Logos
the

the

a more

which

is

is

whole

complete

the

author

324

to

man in

of

the

the

brethren

Of

and the
by the

we can distinguish

from

the

incompre-

made possible

which

that

Y6vCQLC-

of

freedom

glorious

comment

obvious

subject

of

meant

to

treatise
aspects

all

dominate
which

of

elaboration.

to

the

we are

grammatically

some anthropological
given

the

Logos,

which

a son.

and most

but

He is

Yevv'9oLc

The first
Logos

becoming

through
of

effect

it

men,

Spirit.

extended

the

our

of

God implies

as son of

is

too

firstborn.
filial

is

the

of

Incarnate

Holy

but

equal

to

Himself

and the

great

life

revealed
the

even

life

This
ground

is

his

three

the

comes is

divine

relation-

mysterious

life

Father

7'PocCPSGLC

of

is

the

this

of

Birth

the

the

Incarnation,

model

the

adoption.

whom He is

this

with

as for

him,
of

obscurity;

to

of

filial

the

revelation

except

man into

grace.

Although

wrapped

dealing

For

constitutes

remains

hensible

of

Maximus

circumincession

Persons

the

of

by grace

adoption

the

predecessors,

and abolition

ein'

we find

God through

with

of

111,6,7:

One.

section

and the

Theology

'law

and Sonship

Theology

ship

the

and Part

1,6,7

sentences
left

in

not

only

holds

Maximus'

be made is
in

no doubt
this

true

even

thought

are

Without

more

ado

when

it

224

of this

II326
the

of

source

is

A6To4;

bound
Maximus

maximian

in

these

mystery

divinity

are

the

at

operate

not

explanatory
but

as we have
to

creation

seen,

Him man is

of

the

mystery

of

the

whole

key

the

to
the

of

be a, reflection
its

explanation

humanity

the

qualifications

and

in

Maximus'

system,

the

that

fact

principles

of

of

Incarnation

relationship

of

God.

We are

not

concerned

is

as it

first

mystery

of

mystery

the

cated
ment
us to

of

man,
the

identify

Maximus

is

the

Blessed

Trinity

mystery
Christ

us

itself

context,

in

we do not
but

sufficient

the

that

man through

to

Trinity

so that

of
to

presented

an anthropological
to

mystery

communicated

is

find

( ecoXoyCa)
the

with

to

then

surprised

theology

teaches

the

only

of

are

where
with

foundation

mysteries

1,1.2.327

Part

far

Christ

the

quality

finds

This

by Chalcedon,

very

seven

is

to

Incarnation

in

united

so firmly

out

spelt

the

the

and without

meant

coherence.
of

Here

inextricable

is

themes

ontological
the

and the

is

and destiny

Christology

unintelligible.

of

being

bond

%6(oC

the

of

A6yog

principle

an immediate

there.

source

man's

the

up with

synthetic

see that

thought

as the

anthropology

treatment
their

the

of

on man so that

totally
for

unity

the

provide

will

where we shall

presented

conferred

is

A6yoc

and this

section

Part

with

that

be said

can then

Logos

is
so far

Logos

here
in

Christ.

OEoXoyCa

as

find

the

thought

The
that
so
,

communitreat-

an abstract
elaboration

Incarnate

in

of here
is

as it

so

to

enable

as One of

the

in

Three
It
is

One,

the

is

to

presented

the

co-operating

respectively,

Word himself
it

that

is

The inseparability

man.

immanent

the
the

mystery
the

that

of

ness

ensures

the

Incarnation

enters

the

in

the

wv
?
and

where

and rwA

the

they

are

This
the

God so that

have

so concerned

adumbrating
unity;

the

Logos

coinherence

in

is

it

with
the

divine

the

is

on what
the

very

question
being

otoCa

of

which

equally
EvvovC
the

by being

be

note

( ovoLwic
by them

indwelling

xmT'
of

and nature
of

the

is

realm,

same godhead.

follow

of unity
God the

even

to

said

We should

the

will

Father
or

comprehend

personal

to

Logos,

their

Logos:

substance

possessing

equally
bearing

in

the

of

is

comprehended

and mutual

in

attention

use

Him entirely

the

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225

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226
in

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section

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1,2,

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227
is

Maximus

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By breaking
in

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sonship.

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apxwoLS

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above',
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himself

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ence

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man to his

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v:
cp
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energy

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man emerges
should

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as a person.

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to

note

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the

birth

from

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a dynamic

way:

of
it

here

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that

Spirit
above

in

which

person

here

is

a process

228
of

becoming

hypostatic
the

so that

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the

Although

into
of

requires

that

the

heart

man's
free-choice

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through

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tion,

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gift

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beauty

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us with

provides

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virtuous

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lays

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in

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freedom:

of

and which

of

passions

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right

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finally

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see how Maximus

and

sonship
of

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information

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xpoaCpecc

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to

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cherishes

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divinity,
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and the

filiation;
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gift

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it

commandments,
to

its

latter

freedom

freedom:

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divine

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exercise

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it

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source

sonehip

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that

synergy

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Spirit

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of

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sonship

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and impede his

of

God

to

becoming

229

in

freedom

his

is

here

of

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in

modified

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work

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way

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having

God becomes

the

same principle

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Logos

is

Logos

markedly

himself

of

that

the

Here

by his

divinity

This

god,

328

man and the

the

Maximus:

man becomes
instance

man.

Him as God-made-man,

attachments.

Incarnation

becoming

in

going

the

of

the

which

through

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appropriates

set

by

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in

passions

oov

derived
x6vwot, C
32 9
There is a

Philippians.

glory

introduces

hero

reciprocity

of
of

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the

the

mystery

emptying

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that

the

into

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man to

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realized

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growth

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Maximus

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freedom

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roaoV rov

insight
in

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on the

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itt, 6vCa

human being

to

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too

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pivots

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reception

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implied

exchanges

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implanted

he expresses

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key

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view

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of view,

sonship

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Spirit.

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self-love,

point

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sense,

and their

6vp. s
then

true

the

in

a person

man,

but

it

something

incarnate,

to

be

is

230
in

participated

We should
ipoaCpcaC4;
the
light

on the

thing

dynamic

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the

mystery.

the

prayer

this

Three

are

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Scripture.
up the

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of

what

is

and

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it

for
Vide APPENDIX III(vi)
tion
most complex
of this
Nos ter.
Pater

His

coming

on the
kenosis

is

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the

interpretation
We find

a schematic
section
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warily,

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inner

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whole

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elaborated

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merely

revelation,
precise

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is

Persons

us

ultimately
in

Trinity

This

'Theology'

the

subsequent

understood

the

330

way and leads

his

all

in

the notion

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The Son is

trinitarian

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Spirit.
birth

of

II(a)*

'relationships'

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Spirit

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%6yoc

of
333

in

But

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taught

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self,

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332 therefore

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creation

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331

of Xdyo4;

to

in

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into

thrown

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Logos

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of

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life

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Nyasa

Spirit,

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of

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x6yoc

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Oui. C .

and

triad

psychological

platonic
ings

dt0vpCm

231

on the
it

connotes

with

the

Holy

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the

use

Spirit:
of

his

232
in

powers
It

is

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Holy

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act

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man's
play

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Maximus

quintet

in the

abolition

in

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again

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an attitude

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creation

him

creatures
This

into

these

the

takes

by

redeemed

himself.
a

is

powers,

by
are

environment,

Maximus

it.

336

malaise.

God to

his

with

in

Maximus,

concupiscence

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and

influence

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he is

turns

and uncircumcieion',

stressed

6vac

of

for

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to

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passionate

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man.

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capacity

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acknowledge

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elaboration

passionate

he was meant
to

to

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his

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Paul

situation

to

intervention

The Incarnation

further

Man cannot

subjected

life

the

and ultimately

we can

economic

who

is

tied

of man and

Christ,

St.

which

is

man,

that

come,
It

stage

the

335

used.

aggressor

foiled.

Maximus

to

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stability

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he turns

to

abandonment

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in

Spirit

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is

the

represent

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to

life.

of the categories

and female

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his

evolution

activity

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Kingdom

At this

the

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produces

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a polarity

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Son and of

the

of

of human freedom,

notions

has been donated

nature

function

will
to

Spirit

the

the

assigned

possesses

with

334
to him'.

insists
life

on the

up the
This

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of

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consistent

with

for
the

233
theologies

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abuse

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context

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us

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the

the

thought

further

and that

we have

action

of

life
has

chooses

man in his
339
goodness.

of

man's

entrusted
the

freedom
into

and so that
is
of
That

references

Holy

below.

return

nature,

is

his

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seen

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personal

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principle

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to

yv4x

truth

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dyc

which

by

the

of

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rv4ITI

used

used

cIvai,

337

activity

for

perfection.

practical
another

twofold

This

and

in

development

birth

to
man.

yvwoLC

in

as virgin-mother

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is

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logos

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nature

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into

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of

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to

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testify

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introduced

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free-will
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of

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Spirit,

to

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X&(oC

prepares
humility

opens

man to

perfecting

234
in him the life

of Christ,

his

sense

life.

with

the

soul

of his
393

readers
Name by

the

bodily

dimension

he wants

the

of

to

We know from
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regard

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'Name'
'Our

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provided

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with

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radiations

of

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God.

its

as a Father

revealed

basis

of

mystagogia

the

the

the

life

the

Son and

Father,

hypostatically

of

The God who is

through

of

inner

the

identified

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man requires

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men 'into

He is
is

knowledge

Because

persons.

that

initiation

existence'
is

one essence

initiates

Lord

God,

This

so that

'theology',

the

of

existence'
344
Spirit.

at

carefully.

that

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in

II(a)

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purpose

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energy
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235
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'relationship'

ous simultaneity
348
God.
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life

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mystagogia

sourceless
347
Father'.
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in

godhead;

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venerate

honour

346

Father,

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irreducibility

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being'.

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identity

Logos

speculative

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characterized

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essential

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personal
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in

God,

236
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deficiencies

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to

criticism,

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349

an unfavourable

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life

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Maximus

the

make room for

impoverished

austere
Word and

237
unspeakably.
this

and so he welcomes

severity

as evidence
followers

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negations
personal

dependence
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351

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238
It
Maximus'
for

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352
Not alone,
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353
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354
as

239
we know already

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358
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357
.

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356
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240
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361
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359
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362 This
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241
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242
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243
the Son, - due

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in us can assume

244
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245
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248
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249

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251
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252
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253
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is

Logos

&1 1c1
binds

in

his

him

to

by

It

it

is

not

397
the
the

that

The
a Neoprecisely
His

the

disposes

delay

will

energized

Logos

to

within

is

to

truly

floe

conformed.

receptivity

the

himself

be merely

hypostatic,

Upa6' i

man

have

d.
.

and

the

who is

even

Indeed,

of

Spirit

that

say

context

not

person

way the

title,

not

he becomes

Christ.
of

the

that

man by grace.

would

that

and through

inpouring

the

bear

this

form.

of

as Person
in

in

produced

declension

platonic

the

us in

? 6Toc

in

participation

to

treatment

his

to

What interests

Trinity.

the

on to

to

is

energies:

'would

kingship

of

refer

provide

form

in

is

energetic

spirit
of Christ,
396
We do not
essence'.

attribution

suffice
to

king

the

in

form

of

395

we must

what

of

goes

had come

Kingdom

exact

great

then

Maximus

image

so that

Man is

because

he does

what

is

two

joined

man.

of

it

freedoms

are

which

imprint

The Spirit

and again

way;

The

b-xoTVxwoLc

often.

formed

a static

and that

Spirit

more

the

powerful

he uses

two personal

of

encounter
is

in

This

although

man is

which

become

man might

p)

meaning

this

of

that

and

as not

394

and meekness'?

meek-

love

of

benefits

divine

the

humility
is

this

for

with

be so devoid

'who would

asked

and we are

in association

partiby the

divine

him for

merely

as

the

254
but

nature,

filialized

final

this

In
to

the

being

whole

of the

force

Kingdom of

'by

of

is

grace'.

1,2.

III,

has

is

This

him.

in

his

by the coming

precisely

Christ
Part

so that

as person,

'adoptive

the

about

say

retrospective
'mysteries'
having

sonehip',

of

summary

'theology'

of

Maximus

what

and

us that:

reminded

the angels
He constitutes
with
us co-worshippers
in fulfilment
manifesting
will,
of the Father's
in a well
imitated
way, by the conduct
of our
lives,
satisfaction,
celestial
he then

goes

on to

say:

upon the
again he is a leader
and from there
to the Father
ascent
realities
of
of divine
(Cf. James 1,17)
lights
and makes us sharers
(Cf.
1,4)
2
by
Pet.
the
divine
nature
of
through
in the Spirit
grace;
participation
the
this
through
status
of eons
given
are
we
within
us the entire
of us having
of God, all
the
Son of the
this
himself
:
grace
author
of
by nature,
Father
any limitation
without
and in
From Him, by Him and in Him, we
a pure way.
being,
ha
have and shall
movement and life
(Cf. Acts 17,28)8
The first
the
of

to

of

this

subject

b(Lpa
IIoTp6s

order

TeXE Lov
rWv
of

section
of

his

the

previous

that

it

object
to

commentary

so that

'mysteries'
are

the

the

'Father

of

lights'

has

&YaOi

in

reversed

or

xaC v

decd roV

that

we can

dycLM

the

in

bdat, t

Maximus

author

prayer

of

We recall

'.

the

to us in

vw6ev EoTLv xatiaaivov

gxfrrCwv

acta

He is

the

who is

'Christ'

given

I 'ca

where

is

again.

sentence

The reference

James 1,17

recalls

is

made the

'mysteries'
Father'.

'Our

note

and divinization

salvation

our

seven

the

thing

this
the

presume
vo'Ap.

that
a

255
mentioned,

already

life

inner

into

the

the

Father

takes

the

to

in

the

of

xoLvwvoC

in

participants
Spirit,

with

persons

through

and it

is

avtiovpyac
described

that

as

(7cepLxoCrovti6S

defilement
further

being,
of his
Maximus
Christ:

CXa

movement
preaching

by St.
elaborates
whom,

in

Part

fact

the

extent

of

without
xaC

the

in

in

about

he is

that

he is

and here

us because

we are

to

said

mode of

Athenian

This

Christ

claimed

whom'

be

and

to

our

of

Him

bearing

always

&XPd-v'CwC

the

by whom and in

us

the

is

limitation

something
Paul

participating

with

In

His

with

I, 1,

sonship

the

becoming

Christ

by attributing

and life,

'from

of

%EPLYPac? C

strengthened

again

this

we become

with

being

we are

by

personal

in

V' L adpxwo-LU

sharing

Him to

with

about

seen

incarnation.

redemptive

identified

that

Spirit.

avtiovpyO
the

with

credited

the

we have

is

synergy

our

Son who brings

of

action

that

of

is

that

we interlock

anointing

Whom
It

gift.

through

freedom

again
We

from

Spirit

nature,

as persons

the

the

of

nature

His

is

the

through

grace

that

here

God,

and created

divine

whose

It

aycnn

the

Son,

character.
in

Source

the

by participation

nature

trinitarian

we encounter

in

sons

Anthropology

Spirit.

uncreated

participation

we are

into

be initiation

by which

divine

Sourceless

every

proceeds

then

will

be

be led

to

Trinity

the

on an unequivocal

attain

is

in

the

of

the

because

as Father

grace

ascent

to

petitions

with

One and not

of

made sharers

the

sons

Evil

The supreme

temptation.

being

the

from

delivered

in

beginning

for

our
the

God

agora.

relation
we have

to
these

256
fundamental
his

prerogatives

anthropology.
gloss

on Paul's:

(Gal.

2,20)

a matter

experience

tions.
nor
if

the

it

implies

the

the

mode of

Christ's
here

so that

son,

us in

the

rp67LoC

light

of

of

what

Main

Commentary:

here

that

dual.,

r6
e?i

image

clvac

triad
from
the

of

to

thought

triad

and is

e;

to

Eli

cIvaL

cIvc

obviously

deC
and
meant

the

to

eivaL

the

in

used

dtv
399

and
,

refer

to

We are

in

the

of

&c C

becomes
turns

be understood

the

cIva,

and

lv

xaC

here

can be
more
.

familiar
KCviio

o'toi. r. which
ethical
up as
as

the

in

entirely

atva.

that

flesh.

we may suggest

question

and

flesh,

In

triads

'

xaC
t. o$

in

presence

apophatic.

likeness

xC efot, S

y9veOLC,
terminology

ontological

elvaL,

formula

the

correspond

of EIvcLL,
the

is

1F. o

on Christ:

dependence
The

presence

his

to
as

to

sinful

2:
, faA

to

birth

his

that

of

even

Fathers

to

eC atvmL

in

growing

by the

flesh

aOaa

any way

humanity

sinful

A6yoc

and

his

flesh

already

this

order,

of

xLvc

E'Cvac

created
in

of

in

presence

seen

etvaL,

God,

of

Christ's

voc,

bound

reminded

the
of

we have

not

met,

objec-

as Son and his

being

we are

presence

'psychic'

applied

generation

no way resembles

much less
The

is

in

qualify

or

Christ

be a

seem to
lives

that

the

of
of

and

Christians,

all

is

presence

presence

christology

Christ

'somatic'

'Ax, pcLvrwr.

faithful.

I,

for

limitations

way

would

about'

The epithets

disarm

by the

his

in

to

The mode of
defined

belief

of

a definitive

of

now not

mystics.

meant

sealing

him

live,

'I

for

are

bearing

'The

in

indissolubility

the

of

affirmation

claim

thus

e?i

is

in
xt, veioeaL
elvac

257
The third
from

the

of

freedom

here,

then

would

been

in

saying

the

source

its

definitive

of

life

of

and which

Noster

The text

is

references

of

Christomonism

to

the

Father

Source

of

The Ultimate
We have

seen

Maximus

the

world

that

the

eternal

in

be united

to

in

His

a son

xEVwoL4;

does

of the

have

ovXi

of
the

Maximus

Logos,

Holy

the

so that

it

Him.

avoids

adroit

Spirit.

theology

an immanent
God it

mediation

sees

the

from

and Anthropology
in

not

Him through
Son.

that

being,

beneficiaries

but
of

Christology

already

the

of

immediately

because
and the

significant

the

Christocentric,

emphatically

charge

that
the

derived

are

and

fullness

the

passage

is

is

Christ

&ydxn
man as

into

the

has

well-being
or

characterize

which

Word made flesh

the

to

regard

consideration

under

and life

movement

the

in

in

The most

God.

Maximus
that

ways :

pours

in

him

this

all

Spirit

Holy

stabilizes

of

Pater

of

the

%6yoC

transposed

what

growth

Holy

which

votC

ever-well-being

of

the

&r i1T

saying

his

being,

rvwn

"

to

triad,

the

man

yvwn

triad

so many different

to
in

related

obviously

be a way of

man's

already

applied

X6yoG and
,

The Pauline

state

which

aspect

language

and ultimately

).

Yy(4ui

we have

but

us an anthropological

give

would

most

be derived

cannot

by implication,

voc

is

through

Spirit,

the

and,

found

will

or personal

rv
sets

in

Trinity

we have

where

other

both

2wij

encountered
Persons

these

of

either

triad

the

member of

this

of

St.
but

end,

was destined
of

everything

become

man,

realized

to

in

that

the

he has

258
to

this

in

say

framework

the

of

x*ywotc
tragic

Logos

this

image

Maximus

reason
the

of

for

analogy

union
the

for

in

mystery

of

movement
the

that

the

which

the

avtiovpys
it

that
that

is

the

the

opening
through

Spirit

death
and

perfected
greater

His

of

nature

Jesus

love

of

than

as an
Incarnation

Father

law
this

the

of

grace

law

that

is
is

death,

402

in

Spirit

hypostasis
Jesus,

God in

death

As Maximus

a man should

there
lay

the

on a
and life
sees

surpassed

'For

be the

Him alone

of
of

the

nor

His

being

are

sense

to

and life

filialized
.

this

can be said
It

the

through

divinity

as eons

unto

written

in

Incar-

and the

It

new birth

the

acts

His

human being

was a

In

is

0400

that

It

Incarnation.

&Tdxr1

is

and the

by the

God,

of

obedience

The dynamism

cross.

of

men the

to

defective

It

hypostatically.

wrought

traditional

nature

the

with
life

eternal
401
of

enhypostasizes

thus

divine

forsaking

not

while

perichoresis

is

the

being.

of

by the

on a human nature.

redemptive

xeVWOLC

personal

Logos,

mysterious

law

dimension

another

of

was brought

necessity.

natural

and Redemption

nation

freedom

him was grace

thing
some
,

transcended

the
the

be effected

not

find

the

of

his

pressure

and body

soul

of

him

nature

would

mystery

The Incarnation
entirely

a divine

of

enter

to

in

set

was only

way the

this

would

is

God to

revive

In

salvation

It

enabled

no external

imposition

violent

that

sonship.

intact;

Father'

'Our

6&oLc

man and to

of

on him;

bear

For

the

divine

to

man was left

to

of

x6VWOLC -

condition

vocation

on the

commentary

it,

and
is

no

down his

the

for

life

friends'.

his

hypostatic

transposition

impress

the

human freedom
from

within,

of Chalcedon

the

remind

the

not

in

of

doctrine

mode of

Son becomes
of

existence

him

hypostatic

the

individual

traits

hypostatic

uniqueness

of

in

the

and mode of

this
of

into

it

the

the

of

human

into
in

Economy

eternal

His

Hypostasis

it

human nature
the

tire-

Son who innovates

the

the

his

to

Logos,

by assuming

mode of

mode of

His

have occasion

the

see that

by transposing

the

in

b1doTaot, t

so that

is

It

mode so that

filial

to

source

Jesus.

but

natures,

the

existence
the

move freely

and Monenergists
404

of

human nature

individual

the

on a

rp6, cTwc
,

&auy)vTwc

a human nature

enhypostasizes

is

orthodoxy.

Logos

to

as Maximus would

enables

ovvOe'coC405

the

merely

the

of

human will

His

preserving

Maximus'

personal

hypostasis

enabling

too
and life,
we find
of
laws 9 n ature ;
AYxTJ

the

of

Monothelites

defence

less

the

of

and activity

willing

Because in Him we find

human being

of

subject

a hypostatic
is

403

259

Logos.

this
His
the

flesh

The

express

the

Logos:

through
By the things
which He is distinguished
(natures)
He showed the identity
from the extremes
Hypostasis.
Therefore
in
the
Christ
the
parts
of
had the common and the proper
of the parts
of both
The
He
common by reason
of
composed.
was
of which
between the extremes
the identity
of nature
and
to which He keeps
His parts,
according
an identity
the
difference
themthe
of
parts
among
and saves
the
The
by
union.
proper
reason
of
after
selves,
in so far as He
the hypostatic
of the parts,
union
ke$ng
from the natures,
is distinct
unconfusedly
in their
His distinction
regard.
As Garrigues

union
t

rests

says

so aptly:

on two isomorphic

'For

but

Maximus,

the

asymmetrical

hypostatic

distinc-

260
individuation

the

tions:
existence
hypostasis
do not

of

a tertium

have

Trinity

the

to

Spirit

enablva

which
the

the

Trinity.

become

us to

penetrate

of
has

because

it

the
to

eternal

Counsel

loved

because

of

this

Three,

the

mystery
of

Logos,

in

them

to

the

limit'

tion

of

the

divine

has

man's

the

expresses
'As

regard.

I loved

the

of

Nazareth,

you, ;

own who were in the world,

409
fact
The
Jesus
is
of
.

his

of

we can surmise

Jesus

eternal

Counsel

eternal

in

the

x6vwOLC

philanthropic

the

that
in

men reconciled

be rooted

Trinity

of

the

Counsel'

the

mystery
in

great

of

identical

His

the

We

the

the

the

One of

me q so have

has loved

Father

'having

the

of

to

reality
in

subsists

in

is

the

407

of

is

humanity

Christ,

The created

Trinity.

is

It

'Angel

it

and leads

Father.

why Incarnation

the

the

It

Father

Because

the

mystery

His

Incarnation.

the

He manifests

the

the

the

existence'.

we know that

and who makes

of

mystery

in

in

of

divine

divinity

who makes the

Person

the

quid

but

Union,

Hypostatic

the

Son in

the

human nature

irreducibility

and the

of Jesus

the

of

408

He loved
a revela-

philanthropy:

in possession
For the Word rem, 'ined
of his
Intelligence
and of his Life
and was comprehended
by no one at all
in substance
except by the
the
Father
and effected
alone and the Spirit
because
hypostatic
un yn with the flesh
of His
0
philanthropy.
Just

as each

of

the

Persons

in

the

power and energy

substance,
nature,
411
the
Persons
tive
each
of
so
way,
divine
teristic

will

and
manner.

ovXA
In

the

in

regard

Trinity
of

possesses

God in

possesses
to

same way the

man in
Three

a distincthe
a charac-

Persons

the

261
in the

involved
were
ing

delighted

who Himself

Son alone

do not

Spirit

They

act.

He acts

embody the

Son makes

His

His

Father:

( ai'rovpyo{Sv'rt, ) 1*412

their

eternal

Son;

where

He is

God the

nature,

are;

flesh

can

Father

because

what

He receives

own entirely
His

They

the

their

in

properties

The Son in

his

and the

Father

the

flesh,

of

Son,

the

with

Incarnation

Counsel

eternal

eternal

from

with

the

to the
the formor

'for

co-operated

assumes

renounce

relationships
where

the

effected

the

While

latter

and the

in

accord-

referring

Maximus says :

and the Spirit,

Father

the

identities;

hypostatic

to their

Incarnation

of the

mystery

His

energy,

His

will,

counsel:
is the secret
'The great
Counsel
of God the Father
Economy.
By
of the divine
and unknown mystery
the Incarnation,
the Onlythrough
it
accomplishing
it and has become the
begotten
Son has revealed
413
Counsel
Angel of the eternal
of God the Father
.
does

Maximus

here

meditations
to

ness,

Pater

Noster

the

Lord

'initiates

creative

mystery

of

account

for

in

possesses
terms

fact

the

of

of

Persons

he insists

of

the

beings',

the
which

of
power
it

is

for

formal
of

the

to

the
in

the
414

be
of

the

God.

In

mystery
in

dominical

prayer

existence

that

into

is

He goes
'For

relationship:
simultaneously

and is

Christian
would

Nature
the

complete-

mode of

which

of

trinitarian.

x15voa c,

without

irreducibility,
terms

his

picture

that
into

them

Cause
that

the

a comprehensive

of

the

include
a need

as he knows,

irreducibility

ship

merely

satisfy

The very

unintelligible,

the

to

present

doctrine.

not

said

to

of

the
on to

relationdemonstrating

be a relation,

262
allowing

without
to

the

to

account

in

even

Persons
their

from

whose

being

character
to

the

is

distinctness
to

the

co-inherence

of

explained,
with

be abstracted
and whose

be deduced

from

divine

unique

to

of nature,

identical

cannot

cannot

of

be invoked

not

one another

Persons

mystery

if

on human

rely

order

and the

one nature

relationship
of

reduced

the

that

to

the

can be intimated,

Persons

by insisting
Three

has

transcends

what

as one subsequent

has to

category

The co-subsistence

God.

divine

the

for

of

theology

Because

a human logical

language
try

415

other'.

be thought

them to

nor

substance:

has
the
The knowledge
of
movement
man
which
is
the Monad is a Triad
to-which
according
the simultaneous
incapable
maniof grasping
festation
in God of His principle
of being
416
existence.
and of the mode of His hypostatic
The incomprehensibility
bound

partly
of
and
In

threeness
to

'the

without

opposition

is

among themselves
uniqueness
language
cendence

of
of

that

a unity

the

the
the

trinitarian

inability

the

of
does

not

divine

in

Cappadocians
mystery

conflict

nature'.
to

and its

conceive

individuals
not

in

of

three

with

the

account

persons
absolute

Maximus
for

nature

distinctness.

remove

417

is

mystery
man to

of

irreducibility

absolute

of

the

up with

conceive

God,

of

the

uses

this

"apophasy!
supreme

trans('

5/

God is Monad and Triad,

comprising,
without
the unconfused
union
and the undivided
confusion,
distinction:
Monad according
division-less
and
that
is to say of
to the principle
of essence,
being,
assembly
and not by synthesis,
or any
Triad
to the
according
whatever;
confusion
hypostatic
mode of existence
and not by division,
For the
by diversity
of partition.
or any kind
by
divided
the
is
persons
not
nor is it in
unity
in them by relationship;
them or contemplated
together
by
the
in
do
come
persons
unity
nor
it
by
fill
but
it
nor
contraction
composition

lI

5)

263
the

itself

in

is

itself

but

same thing,

in different

hypostases
the
is
Holy
the
Trinity
For
of
ways.
ih
its
to
Monad
essence
according
unconfused
in
6yoc
the
is
Trinity
thQ
Holy
Monad
?
and
simple
(tipotoc)
418
their
hypostases
of exietence.
mode
and
It

is

this

and

in

rpxog

to

have

in

the

Three

some idea

possession

mysterious
how they

communicate

divinity

in
than

, more
meaning

the

of

messenger
In

this

the

interpretation,
Economy
implying
cal

the

hypostatic

Maximus

can

find

xtvwOLC

creative

of

consubstantiality
Nicene-Fathers,

anti
in

their

Economy
421

Logos.

eternal

Arian

tension

seen

to

have

Holy

Trinity

union

their

with

God is

transposes

the

Essence

and

and
420

Trinity.

in

emphasis
the

as

Trinitarian
that

dread

of

the ologi-

overshadowed

He can

the

complementary

doctrines

the

Three

and,

like

the

'condescension'

of

the

Mystery

in

Persons

on the

centred

ultimate

Himself

and

of

says

controversy.

Christology

and the

fullness

without
,

which
the

persons

divine

of

the

the

of

as philanthropist

of

since

manifested

by Garrigues

the

ovXij

subordinationism

in

Three

into

Person

is

Trinity

of

eternal

the

reflection

hold
the

through

Holy

properties

come in

the

glossed

the

and also

by three

other

is

faith

an expression

As Maximus

which
of

because

way,

each

freedom.

life

the

God to

enables

to

419

good',

hypoetatically

is

W6yoC
in

grasp

that

one nature

of

perfect

that

rci7.1

why the

the

human nature

assume

Incarnation

redemptive

to

us

allows

can

of

between

contrast

God which

the

why One of

the

of

mystery

xvcots

and anthropology
source
of

in

God's

O woLC

the
plan

life
to

of

the

of
are
of
draw

the
men

to be accomplished

264
in

the

of

x6vwoi. s

the

Logos:

to the
The voluntary
xevwaLc.
of God gave rise
But His
towards
through
men.
Mystery
goodness
(
paot,
through
c)
ouyxati.
condescension
voluntary
the flesh
away from divinity.
was not a falling
immutable,
He remained
For being
what He was and
He preserved
Hebecame what He was not.
what He
had become, while
remaining
what He was in the
422
is
for
Lover
He
beginning
of men.
a
(ii)

Equality

Part

1,3.423

of honour

this

In
tradition

At

of

Dionysius

the

destiny

Incarnate
through

by having

earth,

the

angelic

those

of

Dalmais

together

The notion
argued

Economy

employs

says

that

it

the

The use

the

and Maximus
binding

in

both

of

Adyoc

with

Origenian
in

'a

union

BEX-%ta.

occurs

here

not

enter

into

men

the

entry

make this

to

the

fore

here

subtlety,

without
too.

of

human being,

and Dionysian

wittily,

does

to

considerable

and

definitively

their

is

evil

choir

entered

in

heaven

made way for

intelligible,

it

between

of

is

made

the

one a heavenly

integrity

it

those

undone

world

and thus

of human

Again

between

Cross

having

insights

the

by having

by having

into

world

He saved

and soul.

aspect

His

and by Ascension

and angels

man and

us a vision

this

some vague

formed

between

liturgy.

another

of

as the

salvation

give

who achieves

of

use

he integrates

cosmic

of

making

parity

to

on earth,

denizens

spirits,

body

to

blood

the

and those

heaven

of

Areopagite

Logos

Maximus

same time

as a vocation

peace

of

the

angels

understand

some kind

of

angels.

into

to

and seeking

the

the

we find

section,

establishment

the

with

ideas,

confusion'.
It

Maximus'

could

be

articulation

as
424

of this

of his understanding
and that
Will

the

of

well
the

is

reasonable
06%71a

the

to

But

Christ.

saving

distinction

between

yvwcx6v

in
from

it

he got

Maximus

in

later

the

apctiT'I

in

this

to

violence

thid

for

said

of

he was aware

in

this

context

it

is

and

of

principle
? 61os

Maximus
this

of

the

of

Pater

the
of
will,

with

modification
we find

too

that

to

give

the

doing

without
,

The least
it

squares

with

the

The probability

on will.
implication
Noster

can be

that

e&Xjja

of

and it

is

as such

here.

The overriding
the

concern

111,3

that

yv4S .i

with

function

OtXTLUa

is

his

with

can be interpreted

syntax.

or

the

from

and the
his

that

and we know that

integration,

that

put

&peTA

to

the

dangers

man's

Part

is

forward

to

concern
that

Again

unity
the

here
is

Logos

is
said
is

of

been the

the

concern

In

suggestion

thought

developed

His

personal

grammar

to

problems

of

here

suggested

these

nuance

Maximus

of

all

e xTLa

who may have

as 633,

shows

section

as

to

a.ind

contemporaneously

and

as

refer

references

monk',

less

to

and above

who was alorted

yvwrj

language

him

the

teaching

and he acknowledges

works

as pertinent

the

in

implicit

sense

gvatxv

Noster.

yvw'p

granting

even

66XTm

about

Pater

work

between

link

the

the

of

writing

explicit

was exercised
or

his

of

men and angels

as early

and so more

start

understand

venerable

new thinking

the

to

to

application

light

the

We have

Sophronius,

redoubtable
of

'a

its

to

in

of

later

his

of the

petition

restricted

Father.

it

a whole

is

term

the

265
'Our Father'

that
to

of
be

credited

unity

and

eera
with

having

266
this

achieved
man.

We note

Logos

are

of

nor

of

we predict

can

and is

in

Economy

paschal

mystery;
is

explicitly
historical

Christ.

dignity

heaven

Logos
angels

the

powers
for

which

ak r6
'Our
of

of

the
is

God finds

and angels.
eexipa

as emphasising
to

here

adduced

vOpwtCwrt

realised

a response
Maximus

the

Cat, c

He

and sensibles.

is

first

in

all

of

celebrates

earthly

orders,

the

with

the

that

conthe

evidence

xaTci 6 Ev xaC T

'thy

will

this

426
here

be done'

of

The

6EXTIa

way.

O Xi

created

distinguishes

multitude

that

one and

obtaining

the

former

the

between

in

yvwcxv

equal

unity

as

in

the

of

The
is

it

and,

6E0425
Father'

and .

on the

heavenly

affirmed

The possibility

God.

of

relies

celebration

that

the

with

that

intelligibles

human nature

that

glory

are

powers

is

is

He who made men of

He showed

having

mentioned,

confronted

and earth,

incarnate

is

I, 1,

kenotic

His

of

data

human existence

being

angels:

The implication

treat-

his

and to

Ascension

is

in

in

His

Cross

of

Already

reminded

this

ground

on the

and the

we are

and heavenly

earthly

we are

no question

based

a pxuOLc

the

It

the

with

is

it

by fulfilling

implied

so that

unity

by them.

His

here

1,2;

the

Resurrection

united

to

is

as the

rather

moulded

Incarnate

there

no that

an a priori
but

petition

incarnation
perfected

fore

principle

had reference

we have

of

the

to

the

of

to

it

and of communicating

mysteries

philosophical

revelation

by the

the

that

too

this

of

ment

unity

brought

a merely

unity

in himself

O Xja

Christ

does

of

men

of

gvc. xv
think

and we might
because

the

his

not

of

him

reference
have yvwi

267
in

the

is

The emphasis

just

have

as basically

unity
(PoLC

rather

ancillary

ideas

Maximus

unity

that

order

of

in

receives

the

stressing

cpvac(:

in

basic

well
of

its

if

the

observance

his

own order

for

absolute
one

and if

in

of

the
but

mystery,
in

06XBa

evidence

wishes

seen

the

to

he is
unity
of

Ca
o&

divorce

God proper

the

realization

being

of

God is

as the

that

his

the

the

may
OUQ'id
of

unity
by

that,

man realises

that

to

.
we

to

suggesting

being

of

with

here,

of

has
God.

source

We Imow
in

there

only

of

in

its

shrouded

nature,

of

X6'oo;

return

,
is

the

be ground
not

it

consistent

to

us

the

XoYtxoC

operative

we know too

one being

we cannot

(pia

of nature,

transcendent

Maximus

of

the

in

and its

God is

a dimension
the

of

caLc

of

Maximus

Trinity

exemplar

of

be preserved

with

dimension,

voluntary

we have

God which

conjunction

possibility

66X71a

wonder

Blessed

that

the

integrity

the

Since

in

Xdyoc
the

which

of

as if

then

concrete

decisions

concrete

its

with
428

it,

qualification

personal

UTJB Jm

use

will

of

through

to

proper

the

%6yor.

the

$o
t.c
c

if

cvocc
In

the

way of

the

to

to

the

of

xpoaCpeoLC

eA%Ba

proper

from

to

us that

can be thought

yvW LLxbv

and

is

as we

because

proper

09XTIa

yvc)B

of

06%Tpa

eeAia

but

to

than

through
is

is

6eXT4a

and

section

unity

he

and men.

connotation,

whole

with

and what

assuring

were

realized

the

concerned

cpvoi.c

this

even here

angels

%6yoc

and

bearing

of

but

the

Christ,

cover

so that

noted,

of

of Maximus,

cp3Qt.c

on

capable

undoubtedly

is

to

term
a common

finds

of

theology

developed

427

is
the
activity

so

268
that

he is

unity

of

angels
them.

This

that

does it

of

evooxwv,

the

affinity

to

principle

of

unity

splendour

of

the

language

is

for

the

xtiLatiTl

personal
basis

infusion

to

the

explicitly

two

incarnate

of

in

charity

Word is

five

Logos

to have

he would
by God

willed

The subsequent

union

the
also

unity

case
said

brought
of
to

men.

about

by

432

have

united

and intelligibles.

great

heaven

of

this

accept

unifications
433
by Maximus.
He is

united

Maximus'

of

created

the sensibles
the

as in

Just

in

of

unity

volitional

the

anthropology

proof

WATa

for

heaven and earth,

are

in

here
so
,

will

of

hidden

on a

was hypostatic,

'poaLp6QcLC

The Incarnate

These

that

we find

one

us to

entitle

a triadological
431
of unity.

demand a principle

cobs

physical
the

the

be suggesting

But

0430

an emphasis

of

o5oCa

one

implied

will

and their

7.ept, xwp7jaLC
in

Nor

of the

.v

passage

to

Trinity

while

men will

cpnoL(,

question

of

autovpy

possibility

godhead;

grounded

exercise

this

429

powers'.

cpvat.c

analogous

the

of

that,

holding

seem to

in

the

the

neglect

unity

and

ovoCa

attention

the

by

appropriation

the mystery

and

ovvepyov

relationship

structural

cannot

of

into

unity

imprint

personal

hypostatic

us to pry

of

the

among

and the

cpvoaG

with

the

with

be operative

and heavenly

earthly

as demanding

share

to

exclude

its

determination

in

the

not

from

gets

encourage

personal

draw

does

but

multitude

men here

presumed

69Xr1a

aligns

willing

'the

is

that

unity

9v0LC

before

among men to thus

e XTa

the

of

this

putting

and

earth

attributed
said
Sa'ga. vtiby

434

269
having
the

is

'body'

is

its

and

soul

human nature

the

re-echoes

third

to
regard
and men are one 'with
435
divine
This participation
gifts+.

the

liturgy

is

Maximus

here

he develops

this
incarnate

Logos

intelligiblBs

earth,

in

this

what

both

the

common is

their

Cause

First
that

love

creative
which
would
This
in

holds
have
is

of
the

a principle

being

and opens
offsetting
emanationist
ent

being,

with

the

through
up the

absolute

is

'The

together
of

its

of unity

since

it

is

common to
of

opinions

character

their

in
of

in

the

divine

First

in

the

principle

that

it
436

being'.

a participation
men and angels
existence,

gift

a common Logos
the

the

of

common to

of a pantheistic

and revelling
is

have

is

ground

of

X6yoc

in

as the

as it

that

an indication

the

them

Logos.

gratuitousness

stamp
rooted

and it

creaturehood,

heterodox

and

and intelligibles

creation

entire

non-being

his

is

and

which

The mention

as binding

God in

way in

a process

context

sensibles

discern

they

that

this

seen,

heaven

separate

doxological

createdness

But

the

of

of ?.dyoc

idea

and

vo%

and sensibles,

on the

converges

the

united

a divine

in

as we have

treatment

his

in

that

existence.

unity,

emphasising

powers

distribution

and well-being,

and personal

nature
,

e&xTIua

the

being,

presumes

that

the

demonstrates

same will

are

The fact
God with

of

the

while

and knowledge,

angels
of

of

mediation

mediation.
glory

to

reference

dimension

virtue

fourth

one and the

in

on high

the

here

the

in

the

as this

in

stressed

activities,

emphasis

given

here

calculated

being

created

body;

an assumed

with

ascended

or
of

depend-

and stable

Cause.

270
If

backwards

we work

driving

is
Maximus
what
X6yoc
in

angels

to

central

to

the

the

of

Part

so that

Xdroc

I,

the

mystically,

how

X6yoC

and how its

contrary

of

to

to

the

the

to

This
to

Maximus

eponymous
it

here,

points

to

the

the

the

hypostatic
of

entering

earth

and that

which

'soul'

heaven
ape

contrives

by

to

unite

of

being:
referand

them in

not

to
told

its

do so in

how

openly

438

made possible

articultre

intelligibles

tIn

%6ioC

8t, ' &av' 6v

a natural
o

of
history.

the

of

as having

'body',

ECri
and
to

power

we are

union

to

us

remind
events

and salvific

so evidently

reference

to

manifestations

the

Although

division

of

by implication

particular

seen

separated

unique

referring

demonstrates
is

things

used

the

he did

things

The previous

union

Source.

He did

his

to

in

follows

mysterious
his

of

hypostatic

it

since

unite,

the

governs

function

source

is

Resurrection

these

His

of

the

437

because

the

point

here;

mysteries

of

hypostatically.

Cross,

Ascension

particular

is

all

of

and work

by the

is

a new

which

unifying

union

'Mystically'

God and man united

ences

the

c.XorCa

character

life

Christ's

its

basic

it

since

adds

X6yos

this

as the

passage

and thus

shows,

is

that

emerges

of

to the

only

by withdrawal
,

The exhortation

Logos

united.

hidden

the

use

instance.

that

things

here

to acquire

conclusion

whole

elaborating

affirmation

for

the

synthetic

defined

a clearly

parenetic

into

in
not

yvOoLC

this

thought

Maximus'

be united

God in

understanding

dimension
whole

to

He exhorts

to

order

to

moves,

of

principle

is

It

section

whole

but

virtue,

things.

from

at here.
in

by practice

some insight

we may get

denizen

of

the

way in

and

271
sensibles.
effects

these

%6yo4;

is

in

&pe'uA

'AXoyCL

Incarnate

our

Logos

acquisition

of

Him by participation:
becoming

our

angels,

hypoin

persons

which,

93oLC

into

the

as created,

knowledge

we

that

an appropriation

and matures

exhorted

is

a technical

acquire

is

to

is

the

of

X6(oC

mediations,

that

inhabited

is

and earth,

the

of

be described

being

of

between

Person

must

existence,

by it,

a higher

passions,
soul
the

and female,

task,

that

in

angels
as the

of

that

has

of

and communicated

7.p Lc

do with

in

every

a task

is

ascribed

process
the

whole
in

perfectly

flawlessly

into

the

the

realized

there-

can

A6(oc

X6yoC

be introduced
that

to

activity,

is

which

; here

heaven

uniting

of

man's

order

the

'xpdEtc

flpELC

affirmation

the

two

so that

virtue.

to

first

by

and intelligibles,
role

higher

between

about

are

reduced

are

the

of

brought

to

effort

by which

into

assumed

is

and man
IIp,LC

active

sensible

male

AdyoC

man.

Second

man's

of

the

The realization

of

realization

humanity

the

of

1dTos

of

application

live

%6yoC

inordinate
as
,

energies

sensibles

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7.pELS

272
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to assert
itself
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cpcEwc
441
life.
Maximus is very concerned
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with

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440

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,
439
that
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schematizations

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up

273
with

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of

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0443
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*442
short

the
and
Cause

or

274
is

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444

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gibility

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.

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things

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strictly
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whole

and order.

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is

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coherence

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incarnate

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faculty,

word:

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source
Part

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,
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in

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root

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or

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of

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in

emerges as a participation

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275
the

even

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276
is

life.

his

his

nature

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act

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towards

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allowed

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Will

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This
His

is

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attained

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of

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is

by the

and transhis

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to

passion;

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as

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itself

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impress

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446

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matic

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fellow

when the
regard

to

the

277
Xoy xoC

Logos

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to

heaven

Logos;

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to

relationship
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The angels

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in

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he is

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of

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implications
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out,

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from

derived
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ness,
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tionist
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Origenian

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in

notion

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commentary,

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transposition

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function

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In

back

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with
450
In the Mystagogia,

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449

liturgical

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metaphysical
Logos

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primarily

Pseudo-Areopagite.

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in

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life

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447

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uses

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and men share

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title

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e woLc

subsistence
and
a
,

of

278
the

common responsibility,
to

order

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theme

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,
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status
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man's

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of

which
and

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452

of

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and
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ledgement

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453 leads

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him

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451

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Not

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279
Aroc

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Logos,

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455

alone';

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457
heaven"'.

in

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be moved to search
for
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Let our reason,
the concupiscible
to
God and let
power strive
desire
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power to hold on to
to speak more properly,
let
Rather,
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Him.
towards
God, as if it were
strain
whole intellect
through
by way of
a forceful
exertion
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longing
power and on 'fire
with
through
the supreme yearning
of the concupiscible
458
power.
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! 1L6vpCa

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strain

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of

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of

We have

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280
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can too

forms

undergone

represented

Maximus
of

it

was associated

and it

man,

role

lower

the

of

Cappadocian,

theology.

it

triad

found

already

Fathers,

patristic

ev. 6C

and

has

and the

in

platonic

original

it

to

Basically

usage.

but

triad,

a platonic

tion

can be referred

and Alexandrian

Evagrian
of

it

that

noted

of

terms
angels

of

281
is

It

and men.
XoYLxoC

mtoeiaLc

emphasis

is

463

and

the

sensible

object

the

concern

with

virtue,
function,

the

acquired

mystical
in

knowing
but

term

in

it

is

qualified

as

it

is

'where'

man is

While

Spirit.
is

vvcieLs

and

ti
9

ovr.
is

YvwaiS
vo

470
,

is

it

the

his
9

to

logical

be the

thought

to

or more

correctly,

of

this

should

identification

of

knowing.

as a way of
an ambiguous
referring

always

thought

to
of

Frequently
indicate
inflow

exercise
of

has

It

way of

God and the

man's

that
of

of

His

A6To(

7.aerrrcxc.

17cL6vCm

Epos,
.

*vXA

concerns,

contemplative

467
to
9

468
the
as
9
making

'aeTrLxv

is

and
to

man's

never
,a

xyevL=Lx6c

%pLc
with

concerned

of

man participates.

which

open

Xdioc

associations

9466

counter-

inclined

already,

frvxjj

6v6(

power

him

natural

It

abilities.

uses

intellectual

usage.

and

as a divine

merely

to

intellectual

man's

appetitive

a more

and personal

contrast

%6yoC

while

and practice

seen

his

of

objects

kovCa

the

we find

given

the

the

and speculative

acquisition

is

patristic

in

in

of

aXo6rioiC

realm,

more practical

the

to

man with

know with

are

as we have

but

be restricted

not

the

votS

while
465

the

triad

9414 Where

practical

same context
to

man to

Aristotelian

and when Maximus

AcToc

relate

the

a distinction

6vk

and

in

his

to

atoOiIoc4;

of

voiis

to

powers

his

97CLOvpCa
part

voti(

between

bind

Logos.

and

to

to

used

from

pointed

voDC

is

descended

on man's
its

equipment

the

xcyoc

for

having

to

and
N.o%

that

X6yoc

in

the restricted

proper
of

occupation

man in

his

sense,
of
capacity

469

his
as

voIDs

While

lishment

rOc t,a

of

will

in

primarily
like

the

Since
the

is

yvc3ot, c

division

*vxij

of

embodiment

to

the

then

Xdyoc

is

the

and prudential,

more

contemplative

employed
junction
dpe, rAj
dental
describing

man to

be

function.
illumination,

become the

the

and

while
,
and

associations,
more

vo4

immediate

implying

of

the

A6yor.

and
,

Aristotelian

tends

become

to

is

entrusted
life

X6yo6
they

is

are

then

openness

the

with

and

retaining

discur-

and experience.
vote

used

becomes

X6yor.

other,

x6ELa

man's

when

intellectual

advantage

man's

usage

is

triad

When the

voc

the

at

whole

the

and

power

Platonic

cpi5aewC

of

corres-

voc

the

%6yo5

interchangeably;
with

for

Logos.

aspects

the

in

when the

while

as a

logical,
is

seated

Platonic

XoyLxoC

of xpdCLC

Mystagogia

Xdyot

he describes

since

*vx

of

then

each

here

the

of man with

employed

of

fruit

eternal

sive

Because

the

that

of

relationship
to

in

stands

dimension

spiritual

faculty,

is

It

understands

will

mind

Logos

and is

yvw&LC

used,

triad

the

in

which

of

in

vo4

rendering

We can say

the

of

the

wisdom474

being

forms

higher

6ewpCa

0472

divine

the

of

voUC

or

a liturgical

exercise

place

by virtue,

nourishment

basis

powers,

yvwat, c

Maximus

the

with

triad:
OcwpCa,
of another
%pECL4,
473
has the twofold
Maximus obviously
.

Os oXoy Ea

ponding

the
its

in

6eoXoyCa

the

and to

vo%

by

God'471

way that

this

angels

lower

ecwp Co. yvwa'c t,xrj

or

, cve vati Lxri

concerned

in man's

towards

'strain

is

then

X6yoC

282
eatab-

the
its

in

con-

organ

of

transcen-

available
to

can be

God.

for
This

283
for

accounts

is

X6yoc

that
realm

common doing
which

is

the

A6roC

the

unity,

their

being

here

to

to

to

the

of

Maximus

can use

yvwaLc

to

bring

the

visualizes

YvwoL4;

because

in

Part

principle

common source

take

in

from
of
of

and end of

principle

their

of
been

established,

connotation

of

concrete

way in

which

place.

Angels

and men are

A6yoC
their

of

ties

This

the

the

that

virtue

more radically

relief

has

their

derived

are

choice

its

to

worship

the

the

with
,
out

union

by the

united

voiis,

is

Logos,

When this

the

of
in

which

common inner

and the

and movement.

structure

the

unity

accomplished

XoTLxoC

into

throw

because

is

God,

the

and ordered

the

underline

of

Since

sum up by saying

We can

, which

Will

due.

meant

their

said

used

of

His

is

X6yo4;

896C.

XoTI. xoC

the

of

in

AXov

with

establishes
union

what

he

and even
God through

with

Maximus

had already

1,3:

for
then to strive
the Logos through
Let us learn
in order to be united
virtuous
activity
not only
but to God in gnosis
to the angels
in virtue
by
475
detachment
from things.
In

this

two mediations

first

the

by man,

appropriated

the

union

of

earth

sensibles

and the

We recall

that

Maximus
for

of

his

with

concern

e%aevLa

that

and heaven,

and

with

6v&;

the

and

of
the

were

integration

into

the

be

inhabited
is

union

given
of

the

men and angels.

by

associated

Christ476

with

and to

attention

between

mediations

no concern

female,

and

considerable

Ascension
here

or

by Christ

male

of

intelligibles,

these
the

little

is

performed

but

and paradise,

earth
to

there

section

and that
of

the

accounts
energy

Godward thrust

of

284
and the

XdTo(;

man's

have

passions
their

to

bility

477

There
the

man with

is

angels
himself.

the

reverse

the

iciest, a

reigns

their

for

its

its

in

in

its

to

vo3iC

for

God.

longing

and love.

the

Pater

ayci,Xj
too

everything

inner

is
but

Noster,

of

law

related

fire

adherence

not

of

love

to

it

in

the

that

and

specific
to

vo6

is

likened

to

God,

in

of

of

advocating

we can assume

of

ardour

latter

to

now

tenacity

made more

mentioned

seen

But

facilitates
is

A6yoC

God by intensifying
the

the

simplifi-

become sources

lending

which

Maximus

we have

which
,
the

478

love

fact,

then

God while

and loving

for

In

to

tension

longing

for

been

order;

The integration

on Him.

compared

the

and they

is

to

powers.

search

6v64

yearning

bowstring,
of

hold

is

its

that

to

of

he has

say

passions

passable

unification

unification.

Him and enhancing

and

former

his

the

redirected
in

towards

c8va
the

is
? 6ioc

drive

X6yoc

in

of

be added

until

we might
desired

the

of

impulses

potential

energy

Rather

Logos

body

evangelical:

will

the

of

man's

in

on the

things

with

possi-

Christ

gloss

the

of

men the

God with

God and these

and with

and union

all

be no question

can

has reduced

to

underline

validity

to

a maximian

of

in

simplified

abiding

the

Since

to

for

search

extend

ascent

also

kingdom

the

cation

is

It

and soul.

you'.

final

that

of

'Seek

and to

voUC

character,

the

on the

a seal

set

dimension

somatic

in

his

of

a psycho-somatic

potential

vital

God is

exercise

but

this
the

Prologue,

the

flight

not

merely

passionate

section

of

inclusive
is

here

( QTopy C)
and appropriates
479
by nature'.
It can be said

285
that

then

the

that

g-00Lxi

for

passion

realization

but

existence'.
in

because

is

in

becomes

thus

he must

by reaching

the

words

he can
and

its

of

an area

to

discover

a hindrance

alone

not

tendency

things

of
480

of

6ewga

vo1jara

really
is

destruction

the

%6yoL
to

his

self-

Von Balthacar

and necessary
weight
of terrestrial
481
God without
To approach
passion

salutary

linger

things

passion;

it

what

then
and

'a

*tX

distorting

eliminate
world

the

the

does require

by material

of

imply

not

man to overcome hie

enables

be captivated
hold

it

order;

sensible

take

does

%dOeLm

is

to

ambiguity:

of

To have cut back one's passions

and simplified
thoughts
for all
that,
is not,
to have
one's
towards
them entirely
the divine.
turned
One
to the human, but neither
is no longer
attached
in the case
This happens
is he to the divine.
life,
who have not yet
of men in the active
they put off the passions
knowledge;
merited
b fear
either
or hope of the
of punishment
8
kingdom.
he points

Elsewhere
whose

knowledge

to

does

the

not

porcine

free

them

condition
from

of

those

immersion

in

materialism:
things
The knowledge
of divine
without
passion
to a complete
does not lead the spirit
scorn
of
the earthly.
Its action
the simple
resembles
So, many
of a sensible
object.
representation
the same in
all
men can be found who wallow
483
like
in
the
bodily
pigs
passions
mud.
In

the

complementary
the

de Caritate

Capitum

function

teaching
of

to

yxi

Quattuor
that
is

of

Centuriae
the

Pater

we find
Noster,

made explicit:

(voVC)
is continually
him
For
whose mind
with
is increased
God, even his concupiscence
above
burning
love (epcwT(L)
a divinely
measure into
irascible
the
is changed
entire
element
and
(c.
484
divine
into
charity
Y ciiv)
.
In

this

perspective

man's

evaluation

of

creatUrely

but

286
being

in itself,
opposite

is good
Knowledge
But for many their
In the

we find

Ambigua

squares

with

Noster.

In

adjustment:

a remarkable

undergoes

a synthesis

than

more

we find

the

of

one statement

latter

the

is the
useful.

health
is more

'the

that

that

virtues

the

of

same.
485

Pater
Elijah

great

towards
God, absolutely
untrammelled
advanced
in
to things,
in any way in his relations
simple
in
free-will,
he made
desire
and uncomplicated
by nature,
for his dwelling
with Him, who is simple
by means of interconnected
virues,
yoked
cardinal
8
fiery
like
horses.
in
together
gnosis
In

the

brings

ous man ultimately

his

all

further

virtues

cardinal

the

-.and that

and meekness

as wisdom

generalized

together

the

we find

Ambigua

good

virtu-

qualities

& &xi

in

he learns
to make
Again from the general
virtues
by composition,
I mean
two more general
still
indeed,
is
the
Wisdom,
end
wisdom and meekness.
is
the
things
and
meekness
end of
perceptible
of
from
justice
for
things
prudence
and
practical,
the conserving
he makes wisdom,
cause of
as being
knowin keeping
prudence
with
and of exact
gnosis
because
justice
ledge
in keeping
and
of this,
with
the end of things
it is,
as I said,
perceptible;
he makes meekness,
from courage
and temperance
immobility
else than the perfect
which is nothing
to
concupiscence
regard
and
with
aggressiveness
of
to nature j which some people
call
what is contrary
the
is
it
end of things
so
apatheia
practical.
and
in the most general
These again he unites
of all
This removes what
I mean in charity.
the virtues,
it
to it;
from it;
is apart
collects
what pertains
its
in,
takes
it unifies
rise
moves in and
what
the
and which is especially
ends up in itself
487
in
every way.
cause of divinisation
Maximus

Finally
vos
us,

488

and at
'Give
of

the

as ensuring
thus

summing

the

same time

us this
Logos

that

the

up this

activity
Logos

virtuous

daily

x6yoC

of
w ill

the

and

be embodied
'Thy

petition

introducing

day our
in

the

sees

be done'

will

following

bread'.

In

men he sees

the

the

in

petition:
embodiment

logical

conse-

Christ's

of

quence

heaven

come down from

thus

'Living
Otkw

then

in

more

that

intends.

is

It

We shall
bread

living

for
of

preservation
bestowed

on us'.

the

of

good

language

in

His

self-gift,
Bread

bility

of

the

goods

is

yet

some kind

pilgrimage

through

cally

man,
his

but

source

as God
and

substantial

and the

souls

benefits

the

here

rather

is

goods
in

sum total

of

and Maximus
in

and confirmed

Word.

good
in

still

of

the

and who offers

Logos,

God

what

The possi-

via,

that

that
so
,
on his

stability
does

not

who is

Himself

of

condition

&&C
to
way
e'vaa

principle

the

and culminate

renewed

the

man is

preservation

d.Ayaeci

as the
of

given

life

the

of
T

Himself

of

the

ensures

creation-salvation

that

indicates

man needs

within

Logos

deterioration

has not

c? cIvc

thought

self

the

of

the

of

the

of

man that

our

condition

comprise

which
which

the

voUC

in

our

of

on us.

on man in

by the

'as

(evcF. Ca)

bestowed

bestowed

has

him

God and

with

themes

true

and
into

convergence

embodiment

the

of

Maximus

of

affirming

491

condition

(ti(Zv &Ya6wv)

in

490

bread'.

through

a striking

good

world'.

and union

nourishment

the

The presence
the

for

contemplation

receive

489

integrated

are

become his

man will

which

and aggressiveness

passions

Christ's

the

Xdyoc

and anthropological

Maximus.

ensures

his

to

of

search

we have

passage

christological
of

his
in

specifically

this

the

bread

Word as daily

concupiscence

man in

of

function

that

ensuring

life

the

In

from

detachment

life

the

receive

the

to

am the

'I

and gives

we shall

refers

its

that

claim

287
has

in

find

that

ontologifree-gift

to

288
life-principle:

Bread and indefectible

him as his

how we

to us in proportion
to
He becomes everything
by
He
is
virtue
and
and
wisdom
are nourished
in a variety
of ways, as He himself
embodied
they are still
in
in each of the saved while
age.
The indwelling

of

in

the

virtuous

and wise

to

the

strength

of

this

gives

qualities
and wisdom
ways

Christ

(vaX6yw

proportion

the

of

idea

the

meaning

ference

of

fills
is

is

is

again

by

marked

and releasing

Scripture

He is

even

though

the

forefront

to

suggested

by the

attention

to

said
This

to

Xdioc

their

and

intelligibility.
the

that
the

of

words

thought

'Our

that

the

which
,

remains

Here

we see
of

here,

Maximus

may seem to
The bread,
draws

Stoics

in

man.

493

claim

might

a principle
Maximus

our

who is

Logos

philosophical

In

one body;

the
of

ofnthe

proper

Logos.

Father',

( cmatiovcvov

limitations

the

language.

presence

anything

of

and
thus

its

to

terminology

the

here

them,

makes

philosophical

a concrete

beyond

for

transcend

Stoic

in

the

of

contemplative

embodiment

of

so that

voVC

interpretative

be embodied

goes

the

one bread

the

the

be more akin

of

Virtue

function

man and finds

of

who

492

things

all

the

with

concerned

AdToC

to

for

he

and circumLord,

risen

by wisdom

activity,

is

the

complemented

evidence

that

He is

but

to us ;

centre

irreplaceable

activities

practical

the

existence,

man the

in

virtue

power:

human qualities,
491
Logos.

everything

our

in

these

('cvtia)

and accounts

This

Maximus

the

of

universe.

our

effects

what

Word.

of

things

all

merely

embodiment

The Word becomes

is

a new synthetic

no longer

are

knows,
this

of

trying
models

order
to
and

to

289
communicate,

Christian

the

structure

law

nature,

so that

Christ

who lives
is

exegesis

they
in

term

between

God,

then

voVis

realized

finally

thus'495

that

Here

it

is

They

Logos.

the

X6 'oc

with
found

associated
have
we
as

seen

is

in

volir.

some support

to

This

.
of

but

it

meditations
the

is

to

to
God,

living

Logos.
welcome

be associated
II (a)

and

does not

assure

Man

a volun-

'by

In

we
was

yvwoc4.
surprise

us

articulates
yvt,i7j

us that

on anthropology

interpretation

not

is

the

how Maximus
does

way.

and

open man to

yvwrt

of

man for

then

receive

context

with

something

his

far

this

X6yor.

from

never

gives

that

associated

with

and

and wisdom

is

It

It

volir. respectively.

and

c,pc' rj

X6yo;;

to

Will

intimate

side.
.

disposed

the

aocCc
has

ydnij

link

as the

of

is

'daily

as

proportion

by

'Capacity'

it

I,

proportion.

of

be in

will

possess

following

reception

as a practical

are

Logos

The capacity

man is

the

a more

directly

through

virtue

in

those

now not

man does

but

it

modified

as well

aspect

all

used

this

of

&pc'

by

indirectly
tary

oocpta
is

If

Logos

but

Logos,

and

and above

to

contraries,

of

the

pEti-0
his

the

character

a question

in

explicitly

and 11(c).

he receives

The hypothetical

is

in

A6yor,

'I live,
can say:
494
for
The
way
me'.

? dyoC

II (b)

may receive

and wise

and
ultimate

extended

being

up by reference

opened

so that

merely

is

and Incarnation

its

and
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bread',

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in

1.3

of

God, but

Part

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to

not

will

man's

to

merely

the

290
Will

unique

as well.

3"

III,

the angels
He constitutes
us co-worshippers
with
in fulfilment
of the Father's
manifesting
will,
imitated
in a well
way, by the conduct
of our
496
lives,
satisfaction.
celestial
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Maximus

angels
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angels.

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497
debate,
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291
mean the
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state
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characterizes

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for

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source
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the

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communication

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is
the

292
divine

innumerable

God has

Logos,

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commentator
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described

those

imbues

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life

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;

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quality.
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terms,

us

eTaxt, pv iv

a divine

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Him with

deliberately

from

God has

imparts

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love

'bread'

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giving

aspect

relief,

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into

participation
499

In

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immeasurable

etiboa. v

Logos

bound

throwing

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Nos ter.

Pater

us everything
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The idea

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recapitulated

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view,

Christ.

the

in

by Maximus

discerned
his

mysteries,

to

participation,
Incarnation

and

293
its

from
to
a philosophical
man
and
ontology
in

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us,

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hope

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glory',

life,

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life

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thus

finding

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us

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the

Trinity

to

Logos

man as to

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head

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synergy,

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man,

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then

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nature.
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the

us He is

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ensures

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knowledge
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to

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metaphysics
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in

as a mode of presence

character

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wholly

and love,
interplay

as participating

is said to have
quality
503
to
an
expression
9

294
connote the perfect
being

of his

because

caught

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Spirit,

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Father,

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the

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anthropology

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energy

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man an entitative

God:

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associations

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merely
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for
a

295
in living

nature
two-tier
at

notion

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relevant,
man has

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ship

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God in

plan

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life,

scholastics
507
since.

theologians

primary

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entitatively

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activity.

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-508 and here

e woLC

category.

the

an

296
On the

might

logical

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tions

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509

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15Yo;

297

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298
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personal

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to

299
say that

definitely

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e

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the

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for

300
bound into

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301
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intellectual
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of
life

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and

302
'Taste'

strength'.

our impression

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place

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stantially,
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oblijueness
514
the Lord.

of

apprehension
derived

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knowledge

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.,
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him.

is

303
to

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bread

life

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as

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is

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into

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the

considerations
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brought

ideas

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integrating

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is

issuing

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it

him

God

of

himself

Christ

the

then,

section

power

because

Holy

a divine

8twoLC.

makes

s the

and through

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power;

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basis

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grace,

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it that
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the

517

man participates

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oipate

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attribute515
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sense
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factors

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section

terminological

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of

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note

nature',

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substantial'.
terms

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content

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el

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at

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of the world

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is

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intended.

mean

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to mean 'daily',

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be solicitous
justice
in

principles
exhorts

passage,

to

his

regulate

the

readers,
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in
lives

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there

'bread'.

use

of

kingdom
has

a splendid

is

provides

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and

parainetic
basis

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of

obviously

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temporal

what

the

command of

seek

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of

meaning
for

to

all.

above

he has made between

distinctions
is

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but

524

this

reconcile

the

with

that

all,

of

and knowledge';

how to

of

life

of

bread

for

first

concerned,

problem

to

a shift

finally

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of

eternal

and

passing.

Maximus shows his

Logos.

must

bread

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asking

ascetical

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it

Maximus

of

God and His

what

have

will

post-Resurrection

interpreted

for

ask

he raises

petition

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as Maximus points
522
the present
age',

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mean

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latter

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day'.

must

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out,

state

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to

or

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he gives

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it

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when Maximus wants

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of

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or in a more down to earth

day'.

the adjective

to the future,

'pertaining

either

'I

304
may be

this

petition
In

the

hermeneutical

by identifying
previous

section

preference
the

'bread'

we have

seen

in

dealing

with

the

that

the

305
to those nourished

Logos becomes everything

wisdom,
the

the

next
the

In

life

of

of

bread

of

'the

incorruptible

These

are

bread

of

bread
obviously
life

to

exhorted

that

is

noteworthy

in

a eucharistic
is

more

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ensures
use

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participation

with

ness'.
pinned

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dominical

in

the

Logos

Oacwc

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through
refer

of

Source

532

of

this

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to

here

variations

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prayer

'to-day'

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man,
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sequence
the

use

of
of

are
that
To

hereafter.
ask

fuller

for

existent
identified

Maximus
firmness

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is

by Him,

from
.

other

Ayoi,

more

progressing

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to

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of the
531
It

whose

and the

fact,

spiritual

be nourished

as a formation

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by the

to

It

'bread'

his

of

worthiness.

so that

being,

his

eivag,

ski
to

may
,

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relation

to men,

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continuity

words

? 6ioc

subjective

on Him and who need

dependent

In

on the

and the

God.

the

overtly.

emphasis

Logos

interpreta-

of

his

the

of

relationship

up his

to

529

am the

justice

with

to

'I

and

than

Logos-bread

that

and justice'.

interpret

not

'the

men are

Origen

capacity

recipients'

least

as

which

to

akin

the

of

character

at

way,

'the

in

does not

of
526

as

we find

Johannine

tingdom

Maximus

predecessors,

great

the

first

seek

111,4

knowledge

6,25,32-33,

Matthew

'the

wisdom'.

again

bolsters

and Maximus

of

later

on the

for

beginning

described

Part

wisdom,

glosses

'530

by citing

the

life,

of

bread

in

bread

the

and at

He is

and

He becomes

Here,

and

and strength'527
528
knowledge',
while

'the

Maximus

I, 4,

Part

life

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tion

souls'.

knowledge'

corresponding

bread

525

and full

section

and living

'substantial

our

of

nourishment

bread

the

He is

that

on virtue

prayer

X6T0C

civat,
will
in
is

goodunder-

so that

we

306
here

development

to find

is

Father

knowledge'

described

'death'

and immortality.

divine
the

by sin

offer

is

respected

between

his

creation

have

out,

the

Maximus

in

solve

knowledge
in

in

the

the

could

was so tied

knowledge

not

of

Nyssa

of

prudently

sensed

suggested

to

two

trees,

his

plenitude

of

in

friend

Thalassius

be ways of describing

of

life

that

the

of

ignorance.
that

attempt
tree

of

sin,

which

Origen

and

an experimental

life.

on-the
way to
536
Maximus

kind

of
that

hypothesis
there

and knowledge,

a twofold

not

Adam indefinitely

view

was a stage
of

points
between

of

to

suggest

danger

that

that

Adam presented

The fruit

seem to

man's

bread

he does

denied

to

an interval

relationship

Noster.

notion

of
of

the

of

of

that

note

As Dalmais

destiny

and evil

the

indication

which

the

the

to

mystery

an Alexandrian

even

good

of

the

the

been

a participa-

beginning'534

the

problem,

have
of

up with

realization

been

Pater

perspective

Gregory

the

been

crucial

eating

of

question

a thorny

with

by the

with

man rejected

immortality.

his

whole

But

and full

incorruptibility

have

'in

from

us ask

life

of

is

It

was

have

for

but

God,

and the

assured

a fuller

Whom he wants

contrasted

life,

Logos.
too

and knowledge

life

is

was to

mankind

on the

freedom

535

life

death.

to

of

depended

would

'bread

to

proper

immortality

have

as the

life

This
life

the

in

tion

would

Man was made for

asks for

Logos for

prayer

and immediately
533

the

further

in himself.

the

which

of God given

one praying

with

a new embodiment

The bread
the

where the

identification

personal

to

'Name' and 'will'

the themes of

find

power of

the

and

may have
which

would

discernment

in

307
man,
in

man's

the

distinguish
Ambigua
in

that

level

between

of

temporal

sense

would

Pater

Nos ter.

the
the

eternal,

enable

him

to

that

Referring

intelli-

from

537

and pain.

pleasure

be wisdom

would

distinguish

to

the

bodily

life

of

an interpretation

we have
the

tree

him

sensibles,

the

at

other

the

enabling
,

voUis
from

gibles
the

to

one corresponding

to

corresponds
to

the

In

Adam he says :

in God rather
than in his mate
If he had trusted
he would have been nourished
on the tree
of life;
the gift
he would not have lost
but
of immortality
by
14ept
for
it
have
in
ever
participating
would
life
life,
because all
is conserved
by right
and
fitting
Now, the nourishment
nourishment.
of this
is the bread that
happy life
comes down from
life
heaven and gives
to the world
as the Word of
truth
has revealed
in the Gospels.
about Himself
been willing
to nourish
The first
man, not having
deprived
himself
life
on it,
was rightly
of divine
from which
death took its
into
another
and fell
He decked himself
out in irrational
rise.
wear,
ineffable
beauty
life
of the divine
obscured-the
over as food for
and handed the whole of nature
death. 538
Man disqualified
would

have

and above'
that

enabled
held

he feeds

may evoke
Alexandrian
conclusion
distinction

Son,

that

him
to

out
on the

him

we are

between
is

It
to

him

condition:
necessarily

divine
to

again

create.

is

of

gifts,
539

the

life'

because

of

its

to

nature

become

consequences

no way within

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the

the

with

and principle

and immortality
in

the

avoid

failure
to

status,

on condition

confronted

man's

'over

The

of

hard

being
of

first

hypostatic

deprives

it

that

bread

'the

here

principle
the

and death.

sin

who is

bread

the

as a possibility

but

provenance,
that

avoid

Logos

incorruptibility

competence

to

in

sharing

associations

platonic

hypostasis.
invitation

from

himself

Logos,

to

of
his

accept

a son in
of

the

that
which

man's

are
own

who is

the

308he dies.

of life,

bread

entered

man's

who restores

that

condescension
humanity,
of

feeding

His

dependence
in

the

Holy

the

Logos

in

him

caught

up in

delight

in

of

the

is

that

but

Spirit,

invites

lost

His

him

),

too

that

man,

made in

destined

to

become,

in

dependence

As we shall
to

way extended
that

soul
drawn

man's

was the

into

the

realm

come down from

has

herald

'to-day',

confidence
Maximus

then

this

'in

to

proceeds
in

principle

formulated

recipitur

ad modum recipientur
We are

here.
to

able
to

His

this

the
in

being

divine
tender

the

bread

benevolence

Economy,
love

of

itself.

which

God for
It

tradition

Logos

was
in

also
some
of

a
be

would

'bread'

with

the

as quidquid
is
is

operative

both

willing

is

attributed

and this

ensures

has

the

same root

has

its

ultimate

There

another

the

it

1540 which

men.
is

for

agency

God,

too

us that

as bread

is

messenger

remind

the

His

the

Because
ask

and

be in

age'.

TL%CLV-6pwRoC
of

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man can

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nature

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personhood.

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sonahip.

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and that

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man

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is

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Christ.
6545

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from

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provides

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understood

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structure

Matthew

Maximus

Logos.

it

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God in

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The quotation
transition

apex

necessa-

participation

implies;

connote

not

the

then

fuller

ontic

underlined.

receive,

would

putting

way of

but

it.

connotations,
543
for God,
and

for

to

ability

his

and wisdom.

and knowledge'

is

as a capacity

on the

of

life

voUC

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undoubtedly

basis

virtue

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claim

votC

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with

on

evoke the
542

his

in this
context,
specifically
544
'AF. Ca
implies
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'capacity'.

being,

'works'

pair:

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of

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bread'

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endowed

dependent

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coupled

worthiness

relinquish

primarily

once

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puts

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to

recall

at

him.

the familiar

proportion

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it

is

of man for

be in

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unconditionally

so that

virtues

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will

view,

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of the

quality

and responsibility,

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man is

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309

there
bread

Matthew.

to

Logos

is

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bread

no

understood

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in

obviously

as

310
the

is

squaring

of

the

two

petition

in

the

'Our

text.

Matthew

foregoing

'Thy

further

play

the

intervention

when he interprets
union
here
wills
doing

of

Matthew

the

with

regard

found

in

attention

to

petition

teaching

of

the

humbler

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of

day.

way,

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realistic

of

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Gregory

of

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of

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preservation
x6aog

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semantic
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that

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then

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be

John

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order

necessary,

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turn

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a.
man in

so far
,

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as

his

possibility,

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tradition

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atoeTrroC

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and the

Maximus

Nyasa,
546

as

and human

transcendental

interpretation
but

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the

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uvTa

for

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kingdom

is

Alexandria.

of

priority

refers

to

makes part

Vkq

this

also

necessary

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it

man and

to

first

sees

to

'1

of

pertinently,

divine

the

the

highlight

the

of

the

of

then

a secondary

on the

Maximus

'bread'

God,

and Cyril

Chrysostom

makes the

of

coming

in

the

emphasis

the

them,

if

between

be done',

theme

and more
will

the

with

to

the

with

liturgy.

cosmic

to

Matthew

concern

the

of

union

be added

for

accepts,

in

is

will

will

ask

doing

angels

regard

his

of

'kingdom

Thy will

come,

Spirit

Holy

the

there

if

that
with

must

the

with

in

the

of

the

given

Kingdom

dominical

injunction

when he deals
the

of

the

identifying

evidence

of human will

the

is

But

end.

a more nuanced

and the

commandment

petitions,

we have

then

would

passages,

Father'

the

of

difficulty

scriptural

Maximus

If

and justice'

the

Maximus intends

that

possible

can be identified

of Matthew

Logos and there

the

with
it

and justice'

'kingdom

the

as he
order

547

his

of

311
hypothetical,

is

treatment

leaves

but

it

for

him.

the

temporal

be in

will

liberation

the

present
is

subject

the

light

of

that

change

material
totally

indulge

of

for

the

with

the

material,

as the

towards

'turning

matter'

551
.

with

of

is

be

to

condition
men of

be to

cupidity
here

a state

miscalculate
many

a blanket
as he is

of his

subjection

to

use

Man's

in

fascinated

character
of

of
the

X6yoc

man's
natural

548

a shadow',

man,

of

the

in

necessary

deprives

is

order

Logos

mortal

would

fAeovcECM

because

The radical

passions.

that

the

of

the

beatitude

of

illusion

helplessness

order

be sought

must

man's

'envisaging

550

like

The

'lasting

To identify

549

and a

good.

into

is

it

forget

to

XAOI

time,

of years'.

term

is

death

ascended

'passing

permanence

The basic

meaning

periods

seen

it
in

dxMecLa

the

the

Z'gAjLepoc

truth.

sobering
with

the

thus
goods,

on earth,
to

then

day,

the

integrated

of

mortality,

confused;

and to

the

to

to

the

earthly

of

life

is

which

condition

that

model
p'coc

the

Since

incarnate.
our

the

after

prayer,

our

each

anticipation

been

yet

not

mortal

to

pertaining

has not

spirit

of

attitude

fleeting

of

confining

inclination

corruptible,

which

sensible
of

is

our

needs

our

natural
our

of the

use

our

in

the

a free

turn

sustains

which

to

from

man's

of

a day'

for

bread

he does

beyond argument

forget

be expressed

solicitude

eliminating

in

ensure

we do not

will

bodily

for

petition

bread

that

This

condition.

which

is

goods

to

wants

language

interpretation

symbolic

What Maximus

that

ensures

of the

meaning

a possible

neglect

which

the

perversion
inclination

3oewc
9
necessarily

is

312
relates

his

the

the

to

to

related

Fathers

is

false

pivot

largely

precisely
Dalmals

has pointed

that

the

But

in

so that

the

at

is

it

is

tute

man to

corruptible

reception
Contemplation
ensures

of

nails

of

adverb
is

caught
and bound

into

it

Christ
things

the

'abundance

is

inaccessible

detachment

from

the

on the

truth.
a pre-

554
Paschal

transformation,
Maximus

which

Death
the
it

is

the

way of

and it

that

is

tied

to

corruptiis

and to

release

himself

obsession

with

benefits'.

the

him

cut

nails

the

555

cpvoLc

material

without

fully

will

degrees

divine

it

absolute

the

of

what

with
into

enter

by willing
for

death,

recalls

death,

to

in

life

the

identification

death.

inevitable,

of

and we note

a total
of

of

oogw6

based

undergoes

the

here

Maximus

of

instead

in

squarely

a progressive

from

To enter
the

us

and experiences

a stroke

bility.

slave

remembering

philosophy

the

literal

as man possesses
at

the

universe

of

and a preparation
of

moment

and

and pain

the

of

anticipation

willing

detachment;

off

that

out

death

which

achieved

the

matter

himself

pleasure

places

of Christ

here,

recommends
Christ

that

philosophy

Mystery

his

and generation,

a matter

introduces

Maximus

find

to

Platonic-Stoic553

of

divinize

corruption
of

because

occupation

only

fulfilling

of

to

he substituted

God and the willing

recipient
552
for
Asceticism
Providence.

His

,rd xdv'ra, of

to

fall

his

Instead

dialectic

ego as the

his

being
/

God,

bound

fallen

in

he tried

of

role

passions,

into

cY&. 71
.

vocation,

mediatorial

but

Logos,

for

CPLXavtiCm

assume

the

to

him

to

substi-

that

pin

for

the

556

virtue
material.

that
557

The series
these

of exhortations

their

to

to

tenaciously
'the

present

will

depend

to

eat

reverse

cpv0LC

xoyos

93GLC

XoYLxq
562

spirit'.

may be used

into

the

more
allow
.

voSC

the

describe

will

emphasis
the

use
or

what

any particular

can designate

,XV8%La-

in

on the
of
X6yoc

the

context.

If

as virtually

when the

the

man to

occasion

This

mind
or

vo1C

then

God,

but

with

does

not

same situation,
activity.

it

vor.,
in

of

563

being.

uppermost

openness

divine

%vea

is

of

thrown

X6yoS

man's

use

model

is

of

vo%

where

of

the

life

'the
and

IIvct

dimension

with

on which

here,

X yo

do with

for

is

That
befits

keeping

Adyoc

time.

be a nuance

in

writer

%6yor.

the

spiritual

to

a way that

seen

the

560

in

depending

with

to

possibly

at

mind

the
is

there

has
of

in

relationship

designates
If

As we have

in

to

eating'.

be disposed

to

that

participation

be liable

in

every-

demands

of

To live

interchangeably,

has

Maximus

human level,

taught'559

evaluate

his
to

sake

0561

been

A6yoC

is

cleaving

and using
558
it'.
This

of

to

ability

order

is

hold

Him.

the

their

typify

spirit'

we have

proper

the

below

lay

with

for

for

merely

for

will

the

of

consistently

'living

live

the

to

not

also

God which

the

of

may be summed up as a

God 'as

relation

live

but

to

order

having

in

of

life

on valuing

man should

charge

only
in

life

else

to

to

'the

and consequently

it;

live

counterpart

remarkable

They

equilibrium.

directive

are

character,

uncompromising

thing

practical

and they

insight

refreshing

to

the

are

reflections

Christian

313
which Maximus appends to

synonymous
demands.

In

dis4v-

with
this

context

life

one and only

the

'use

it

the

in

humbler

the

in

hold

is

spirit

for

life,

for

the

Christian

hereafter,

gesture

so that
is

wo must
564
.

it'

of

logical

by every
this

importance

considerable

lay

to

the

to

means that

human existence

of

side

This

in

appropriated

man can produce

tenaciously

'cleave

order

life

the

of

to

spirit'.

(life)

being

is

which
of

in

present

The perfection
but

is

be 'logical'

to

314

the

regulation

a matter

of

spirituality:

For that reason

we love to make use of it to this
that we do not avoid sustaining
by bread
it
extent
incorruptible,
in
and
preserving
so far as it
alone
healt,
its
is allowed,
natural
not that
we may live,
5
live
to
God.
but that
we may
the

Here

to

through

its

reason,

but

between

the

is

ableness

of

an exhortation
566
health.
This
is

such

the

Church.

no doubt

about

the

deserves:

we are

but

confining

always

There

is

to

is

take

seems

to

something

quality

of

to

avoid

not

our

basic

required
distract

man from

health
'living

the

God'.

here,

But

it

left
the

'to

in
body
alone,

one day'.
of

a way that

Maximus

that

by bread

minimum

one's

teaching

which

concern

in

time

we are

attention

the

of

ascetical

sustaining

just

ensures

care

first

the

new.

and given
for

truth

asceticism

be the
in

reason-

relationship

reasonable

reasonable

be no enthusiasm,

for

Christian

an unbalanced

made so explicit
It

so far

humanizing

to

bond

the

Logos

that

This

'Logos.

no trace

teaching

and the

by

regulated
fact

In

is

called

we are

an interpersonal

rather

bodily

of

in

which

God.

of world-soul

a factor

is

there

in

9*6oewc

man and the

between

but

? 6yog

to

breaks

Maximus

of

philosopher,

urbane

centred

a theory

transcends

that

a life

argument

life

the

the

of

the

of

object:

that

merely

not

thrust

upward

goes

attention
will
on to

not
say:

315
by the virtues,
We make the body, rendered reasonable
the messenger of the soul and we make the latter,
567
in goodness, the herald
formed by firmness
of God.
extend

will

TMm

have

to

do with

that

is

the

the

as well
Maximus

requires

body

the

higher

represents

the

he relates

directly

higher

virtues

we have

is

of

hope

likeness

grows
&e C

through

stvai.

and to

'messenger'

Logos

Incarnate

that

here

is
man

again

Part

manifestation

crux j
by which

in

so that

this

of

the

in

that

how image

is

into

evolves

the

of
Great

to

role

of

Counsel'

angelic

X6yoC

in

the

by the

the

presence

the

and
5? 1

role,

enfolded
of

must be

The reference
us

and

soul

and soul

etvaL

by

order

body,

of

the

life

00

of

Counsel
of

of

God in

people.

III,
In

is

being

his

trim.

charity,

scheme,

of

presence
of

a guarantee

God and a striking

his

Angel

dimension,

that

set

soul

remind

participate

the

to

elvat.

chi

'the

and

how

again

'herald'

as
to

vocation

man's

or

is

hierarchy

God, where body must be subject

570
to God.
In another
subject
into

functions,

here

569

man,

will

as singing

:thiA

God and which

faith,

virtues

ascetical

as well

in

traditional

the

in

clear

principle
to

the

life

his

neuro-endocrine

as such

It

to

psychosomatic

and fasts

vigils
568
and praying.

psalter

so that

of
their

with

passions,

as keeping

here

regulation

body

physical

man's
dominance

by somatic

characterized

the

beyond

the

4,572
this
bread

our appetite
appetite

is

final
of

resume,
life,

Maximus

wisdom,

simply

knowledge

insatiably

to Himself'.

suggested

by the notion

says:
and justice,

The singling

'He who
moves

out

of

of the Logos as bread.

316
It

the volitional

emphasizes

constitution
the

great

a process

that

into

yt veot, 6,

sweep of
is

by the

dictated
merely

beginning

terms;

and end

of man's

of the

affinity

the

of

He is

of

his

works

earlier

free-will

aspiration

dynamism,

by grace Ahto

the

stability

its

ultimate

of

Scripture

knowledge

and justice'.

Christ

they

are

primarily

refer

to

qualities

with

us in

or

being

property

of

for

bread

in

enough

to

and in

Maximus

be required,

it

is

precede
in

These

identified
the

Logos

Logos.
the

are

himself.

But

is

why we are

it

particular
life

has
in

itself

the
the

contrast

in

to

the

to

said

these

his

taught
is

to

to

ask

basic

Fathers
nuance,

be in

they

in

Zwfj
in

nature

He shares

That

but

to

wisdom,
g

so that

participate

definition,

and eternal

life

of

Him,

Father'.

of

and

as bread

to

'Our

play

insatiability

us

making

in

aTd1oLc

qualities
with

even

attach

bread

'the

be

might

gives

the

towards

freed

to

the logos

he is

the

hypostatic

Maximus describes

Here,

this

in

that

out

liberty,

personal

satisfied

Nyssa,

of

of nature

when

the

h9xtaoLC

balancing

and the energy necessary

575
So in Maximus
Good'.

be finally

language

silent

natural

transposed

will

Maximus

the

with
'This

God.

we find

of

with

the teaching
of Gregory
with
574
has pointed
here.
Garrigues

raised

of his

The question

associated

the

Logos,

principle

dxopeoTwc

with

be defined

eternal

the

is

to

not

the

being,

informed

'insatiably'

Logos,

and movement.

notion

is

man

o'tdot. c

and

yvwT

The adverb

character

bias

inserts

xCvjotC

when

creaturely

teleological

of man's

aide

how Maximus primarily

perfected
573
&yd, -n
0

divinizing

in

is

and this

and conative

in
if

physicgl

general
nuance
life

317
and the life
in

of sin.

He has made from

things

God and abiding

becomes

wise,

578

in

wisdom

and knowledge

We have

yvWQLC
attributed

primarily

the

know

and things

the

is

kingdom

the

to

referred

it

so that

here

him

Logos
link

it

with
justice

of knowing

the

if

Communes quote

of
the

our hearte'580
place

of

is

Here it

to

supreme

has

knowledge

open

bread

already

third

petition

refer

to

of

His

will
exact

he intends
Scripture,

the

that
but

here.
deal

'Our

he may have
582
Father',

of the

Elsewhere
but

with

of

will
we saw

we have

The dubious
mainly

or

justice

that

identity

583

man.

justice

of

the

Father.

knowledge,

to

associated

of

identified

is

it

reaches

be the

to

invisible

things

God and we suggested

would
the

higher

its

said

Maximus

righteousness.

the

In

visible.

Logos

the

of

of

the

all

in

Providence,

Trinity,

Holy

eco)oyCa

Finally

with

are hid

treasures

to the Son who knows the Father and

581
It enables
those whom He chooses.

Him to

Who reveals

Christ

the

'then

of Maximus.

theology

in the

if

all

something

seen

already

de Caritate

that

Him,

of wisdom and knowledge

treasures

with

in

hid

are

practically

Capitum

and if

long-

merciful,

itself

argues

by faith

our hearts

dwells

man to

In

attributee'.
579
Maxiaue
Centuriae,

with

and charity,

prayer

in

and

which

joined

'The mind,

contains

and

esenoe,

through

Wisdom,

benevolent,

divine

or

too.

it

to men by

communicated

577

powerful,

in a word,

the

Qua

a supreme category

own bleoed

His

Him through

with
good,

suffering;

is

His

things'

He made all

in which

all

from

'God knows Himself

God.

is

XoCPCa

of Maximus and it

the thought

the

576

no way

Loci
justice

as

318
virtue.

an ethical

that
in

xmLw

Christ's

that

granted

justice,

Maximus

the

is

the

with

pology,

where

fidelity

is

at

and on man's
(iv)

Restoration

Part

I, 5.589
this

Logos

Logos

effected

for

the

Logos

rest

N;laximian

Again
in

found

440 LS

the

is

the source

We should

it

take

and that
justice,

we are
and anthro-

in

His

initiative

merciful
Christ

of

itself

and

with

the

personal

evidence

scripture

and

v6pwwoc )

the

of the unity
here

way in

the

integrity

of all

the use of

590

for

men in
TV4LT

one
which
this

what

the

in
It

.
first

has

by

interpreted

relationship
of

of

that

concepts
7v(1'1

vision

so creating

implications

the

of

the

with

to

and

condition

ensures

notice

presented

anthropological

brings

that

of

itself

and the

this

Incarnation

nature

on the

to

we are

( yevdsvoc

to

Again

God wills

what

587
of God.

justice

salvific

Christology

nature

is

is

of

of men.

system:

about

Logos,

here

mind

interplay

fundamental
of
means
f

the

concerned

achieved

in

586

response.

restoring

the

reasonably

God.

section

is

We can

this

of nature

It

and the

of

fitting

new man.

sinners

has

dependent

once

of God,

or righteousness

588

becoming

our

or righteousness

fidelity

merciful

confronted

In

with

we find

Fathers

or righteousness

justice

Christ.

the

of

justice

justifies

associated

that

to

as the

from

obtained

usage

justice

righteousness

man is

the

the

or to

to Christ

especially

the

In

can refer

11,

general585

for

584

the

is

His
that

of all
of

human being

yvt p
and

human nature.
to designate

the

of Christ,

human will

its

in

human will
it.
3,

Here

common to

concerned

of

on behalf
in

this

is

blights

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this
law

more

way

'the

those

principle

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was surpassed

be common to
away and those

here

for

all

all

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who were

forms

of

of love

followers
near',

opposition

of

In

die

to
supreme

the

of

this

of

context
that

spirit

he finds

those

under

obscure:
593
Coat
aacPiv

not

that

of

wall

somewhat

the
in

reconciled

down the
is

will

disposition

who are

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the laws

on the cross:

he is

decision

of

the sense seems to be, at any rate,

by the

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by hatred;

CaaC
cav

written

was

this

unforgiving

broken

having

The language
may have

law,

that

mankind.

character

opposition

the

outside

by His

partition.
Maximus

the

in

the

Part

tolerance

evidence

marred

relationship

exemplified
to

with

in

of

of

of

a strong

philanthropic
592
shown'.

is

concerned

a will

evidence

of

He made of

was used

oneness

voluntary

by the

one who suffered

Maximus

on the

provides

of

determination

executioners,

ratified

passion
the

His

of

which

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this.

and even

use

as created.

personal

has

that

Passion

c6e La

love:

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with

presence

with

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about

the

O Xia

that

XoyLxoC

connotes

Christ's

right

was concerned

bearing

rvwq

affirms

and the

the

all

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anything

merely

Christ

Maximus

and the

is

we may recall

where

more

It

here.

usage

Maximus will
591
development.

theological

there

mean that

does not

that

something

in his

abandon later

319

the Old Law

was realized
and forgiveness

by Christ
would

'those
far
and so unite
544
used paradigmatically

in human relationships.

320
'one

The

created

new man',

'us'

and reconciling

peace

is

one another,

and with

Jews and Gentiles.

of

in

He extends

us,

healing

of

kind

in

be realized

only

of

love,

to

us by the

the

man'

extends

to

all

men,

and demands

the

basis

of

yvWpTj

that

from

which

it

This

nature

with

that

of

reminded

that

be

of

stability

Holy

new unity

longer

and with

communicated

is

is

alluded

to

into
free-will
to

yvw4TI

the

the

Father

with

itself

because

record

to

the ,; cross.

defined

when we

by Christ
Yu44L71 at

? 6yor.

unity

of

)#0595

we are
the

would
of

through

loggerheads

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as well

unity

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cpvaewr.

agairihen

cpvoL(

and the

founded,

is

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nature,

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of

clearly

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reconciliato

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in

of

considered

at

in

was,

need

ground

yv4. T

in

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nature

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of

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'immutable

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division

ground

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principle

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Christ

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on which

springs.

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forgiveness

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presence

and is

was implacably

of

the

is

itself
Nature

because

the

from

springs
kind

the

Christ,

here

itself.

The source

is

a reconciliation

Spirit.

from

that

that

shown by Christ,

with

told

division

of

tion

are

to

which

estranged

sin

Father

'one

way,

the

to

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because

Holy

to

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crucified

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of

himself

making

confined

of

&y&q

the

through

Logos

not

for

cure

exemplified

incarnate

intention

every

and the

hatred

by the

men_

Christ

new man
physis'596

ensure

the

with
and in

one
the

Spirit.
Nature

here

is

what

men hold

in

common and what

the

321
hold

took

Logos

thinks

Maximus obviously

division

of

that

yvc:At

tear

itself,

with

where

of nature

as a unity

it

asunder

and make it

itself,

of Nyssa597 and,

the

a constituent

The idea

of Gregory

of as having

of the concrete
beyond that,

unity

of

created

unity

of

human nature

have

already

contexts
the

in

most

he holds

man which
it

is

this

coupled
him

initiates

into

where

division,

just

pointed

and so it

the

is

be

of

not

not

out,

the

the

so basic

in

the

a principle

union

by

in
the

of

their
latter

coLC

individual

will
possessors

suggest
the

as

is,

which

a difference,

of voluntary

of

as such,

with

in

will

that

principle

not

choose

? oYLxoC

in

to
to

angels

an element

with

the
and we

if
as
,

all

with

the

both

in

will

ability

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must be will

active

terminology

the

in a personal
way by the
599 This does

is

in

Cause;

common nature.

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it

company

concerned

cannot

determined
of

he is

attention

a common createdness

God as First

which

as we have

itself,

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to

common response
Yv(ii.

with

common with

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with

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of

indicate

by

undoubtedly

6 X-nm

as

to

in

is

engages

faculty

former
term

generic

it

difference

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about
the

here

that
the

marked

he speaks

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but

universal

in the notion

Three.

nature

as a unity

nature

of

one nature
of God possessed
personally
598
In Part
1.3. Maximus was concerned

of

has its

to be at war

must be thought

have associations

it

in

rather
s

being

while

and a

that

but

must surely

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Incarnation.

itself,

determination.

a personal

his

in

will,

of nature

element

in

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of unity.

principle
source

hypostatically

of

that
but

angels,
unity

as

322

UX71a
is

In

which

irreducible
Both

are

tions

in

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of

is

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contrast
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basis.

Logos

immanent,

latter

the

ovo Ca

or

former

? cyoc

is

of

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is

X&Yoc

of

affairs

lived

interaction
basis.

life

on the

basis

the

is

of

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in

the

between
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what
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what
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the

the

result

the

is

former

the

t,t,
is

'rp&or.

What

I have

from

do with

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I am,

have

from

this

ideal

the

the
state

fact

or was short
602
Fall,
so that
a refracted

the Logos and man on an objective

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is

is

latter

of

in

other

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g

the

and

he is

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of

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k6crao

I freely

in

result

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601

I freely

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cataclysm

reality

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is
,

the

man has from

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of

never

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what
is

theology

either

because

cpvos,

in

nature;

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Logos.

issue

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former

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between

between

cpaewC

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participais

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latter

600

k6or.

who man is.

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two

of

44OLC

subjective,

God

and which

created

transcendent,

is

cpvoLC,

b7capF.Ews
both

is

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to

says,

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synergy

nature.

mind

and

view,

of

basis:

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the

is

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the

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to

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order

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and consistent

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to Him.

proper

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man on an objective

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relationships

free

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itself

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man and his

of

contrast

orders

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marked

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discussion

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rooted
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is

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man's negation

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man.

before

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in

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access

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to

prime

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opposed

a bearing

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on the

will

constitutes

him

locus

of
basis.

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as a man,

a nature

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interaction

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9

we

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it

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therefore

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relation

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to

human race,

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changeable

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nature

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train

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of

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in

considering

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cpsoswc

human,

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freedom,

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man

source

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itself,

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in

redeemed.
immediate

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its

importance

it

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perversity,

man's ability
603
that
0

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323

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324
immanent to man, has a relationship

undoubtedly

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off

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history

605

to

correspondingly

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,

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constancy,

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objectivity.

the

consistency,

nature's

604

of the Xyoi,

source

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the

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luxury
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in

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society,

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effects.
to

condemn
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Godward
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dominance

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of

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dictates

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essence.

complementary
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positive

way,

but

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has

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puts
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in

fact

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theology

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,

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nature'.
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the

is

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no place

preserved
609
nature'.

this

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in

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in

in

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use

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speak

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its

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hypostasis
608

and hesitation.
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in

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unthinkable,

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divine

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humanity

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607

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person

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of man visualized
606
vOpwoQ
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nature

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relation

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326.
from

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here

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is

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unity

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unity

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one nature,

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as one because

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his

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expression

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rather

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key
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and
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evidence
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611
The 'one new man' who is
nature.
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the

hatred

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death

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of

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on its

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expression

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Union

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was Himself

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perfect

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in

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nature

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even
610

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612

that

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universe

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327

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328
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614

II(d)

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331
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orientation

choice.

628

06XncLv

to

of

that

us

to

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remind

of man is

of what

7 poaCpeaLC

pleasure

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tions

hold

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personal

laying

his

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preserves

freedom

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comple-

With
is

to

regard

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to

337
the

from

receive

benevolence
the

divine

'the

of

cause

the

his

besets

him

in

his

personal

Even

a negative
the

Through

it

the

destiny

held

out

to

selves

deification,

to

where

image
confirm

Maximus
God in

the

to

himself

in

dispels

by

to

either

tension
to

akin

Origenian
yvc44i
of

Maximus.

to

accept

the
by

it

refuse

the

the
any

doctor

of

this

deigns
remind
hope

forgiveness.

of
the

Incarnation

his

permit

state

divine

of

man

creature,

likeness

benefits'.

that

and

between

Him of this
of

our-

propose

dialogue
to

impression

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us to

matter

in

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a problem.

consider

to

forgiveness.

introduced

is

context

exhort

God in

Creator

and mirror,

soon

himself

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loves

and God,
His

to

as a model
says,

the

anthropology

seems to

petition

As Dalmais

first

vital

torpor

to

acquire

attributed

He lacks

capacity

of

himself.

choosing

fifth

is

him by God or

Maximus now sets

the

'author'

the

without

in
to

the

some sense

but

the

annul

to

failure

to

prompted

failed

630

as central
man has

is

The implicit

emerges

ultimately

in

yv(in

xdpoc

ambiguities.

and

having

tragic

will.

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for

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evil.

frustrate

So 'everyman'

things'.

Co.
(1-Coy
in

to

of God.
that

pain

be merely

man can

and life,

being

refuse

Devil,

and
631

man anticipates
is

affairs

,nXaudtic,

just
dispassionately
This means that
as God forgives
those whom He forgives,
so likewise
remains
6
befalls
in whatever
impassible
him.
One might
of

view,

conditioned

say
the

that

while

forgiveness
by the

understood
of

disposition

from

God extended
to

forgive

a temporal
to

point

man is

found

already

in man, yet the impassibility

in

participation

by the

temporal

does

not

imitate

in

forgiveness

though

Even

pcedence

of

no question

of

used authentically

Maximus
forgiveness:
by any memory
is

which

memory

should

present

what

the

heia

that

satisfies

preoccupations
its

inclusion

Itaximus'
cognitive
psychology.

phrase

can

be

that

the

be engaged

633

in

such

preserving

in

the

of

in

the

and conative
yv4

the

unique

present

pleasure

to

the

ascetical
634
and

way demonstrates

interaction
of

should

tradition

monastic

aspects

the

but

past,

constituting

the

in

that

demands

in

a deft

ditc

The

Memory was central

whole

be impressed

to

voSC

arises

to

an obstacle

forgiveness

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understanding

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orders.

injuries'

with

one praying-does

to

attention

not

here

the

and causal

ground

the

temporal

the

This

the

of

mercy

precedence.

of

man.

the

to

be

foregoing

from

fellow-

his

to

can

allowing

itself

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experience

impervious

was distressful

concern

rather

flows

which

there

draws

'not

man

fellow,

temporal

then

this

his

provided

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confuse

turn

God may require

causal

forgiven,

that

forgiveness

forgiving

man's

from

himself

render

for

petition

insists

merely

To deny

disturbed

not

God and man in

ma
man/in

that

impassi-

already

impassibility,

God.

be to

God.

eeLa

of
it

order

of

man would

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roles

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is

the

of having

relationship;

forgiveness,

of

so that

basis

the

God's

of

dependence

sequence,

reverse

particular
must

true

of

on the

forgiveness,

of man is at once a

and an imitation

The order

bility.

338

man's

presumes

of

the

spiritual

a more

specialized

339
faculty

depends

ing

is

Memory

on the
here

to

way in

for

a desire

like

regard
and

this

ascetical

life

can evoke

We should

note

especially

As we have

seen,

memory has

to

intellectual
to

sense,
the

for

capacity
tradition
of

runner

Augustine,
It

mystery
tragic
this

the

of

passage

finite

Maximus

of

order,

the

precisely

become depersonalized.

to

relate

God in

divine

his

in

had

onto

St.

of

to

of

the

limitless

be submerged

he rejects
and,

and
in

mirrored
vos

for

recall

how the

The perversity

his

of

affinity

occasion

capacity

nature

on the

teaching

a glimpse

the

him a fore-

show the

to

Thus

a mode of

squarely

can be seen

himself

of

even

specific

his

Man bends

through

to

to

Fall

Maximus.
allowing

God.

of

is

as man's

and makes

opened

here.

concept

being

thinking

us

a phrase.

philosophical

above,

we have

the

Maximus

or

the

Maximus

gives

presence
of

the

trinitarian

voOC

so that

may also

memotis

of

character

created

the

to
of

in

as the

of

in

sensitive

Cross

the

seen

master

thought

635

The

forgiveness.

tradition

in

GeoU

certainly
life

cloistered

for

the

puts

John

whose

already.

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is

revenge

understood
,

voVC

with

of

alluded

of the
636
It
method.

teaching

may stimulate

activity

we have

v1jq

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his

or

God.

of

in

from

of

what

reference

be extended

which

exercise

the

divine,

power

to

will

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of

presentation.

a whole

voDQ

faculty

the

often

that

how a practised

reveals

goods.

of

choice
the

function-

particular

of

task

liberate

to

which

touch

the

given

its
,

OeXiIoLr.

presentation

memory with

of

control
will

than

and activity

to

the

in

the

God and so
his

divinized

vocation
by

340
Y7CY
allowing

in
human
The
to
men
nature.
purpose
,
to be impressed by painful
his
vo 6

memories

by free-will.

This

the severing

was to prevent
is

the main concern

The hypostatic
is

brought

out

in

his
is

reconciliation
637
It
place'.

is

that

God wills

There

is

a delicate

emphasis

seems to

principle

of unity.

universal

of

St.

God wills

that

in

specific

integrity
the

ing,

level.

a full

selves

with

entirety.
to

personalize

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9paz

is

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very

as a
the

of

leads

innovation
an aspect
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nature

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turn

a twofold
in

its

will
incorporat-

and accepting
it

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men identify
at

failure
integrity;

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its

in

transposing

nature;

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made

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men to

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presumes

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cpocwc
of

concrete

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act

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here

but

that

nature

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Passion

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and person

nature

reminiscent
638
Nyssa.

existents

Himself.

with

be reconciled

the

by

hypostasized

of men among themselves,

harmony

in

than

to

takes

naturally

Xdyos

of

up

nature,

of

Maximus,

by everyman.

exigencies

personal

principle

harmony

of

is

This

several

must,

contrary,

nature

be on the

until

they

as

its

its

On the

between

teaching

mankind

concrete

ensure

balance

Gregory

come about

cannot

be in

by

nature
himself

as a whole,

to

the

all

the

God with

nature

men,

throughout

to

nature

of

he sets

brother-men.

of

rupturing

man severs

by passion,

united

the

the

of

here:

swayed

free-will

'when

character

to

opposition

the

section:

to itself.

clearly

when,

YucL,TJ

this

of Maximus in

of nature

restoration

of nature

of not

the

less
them-

expense
here :

to

of

its

men fail

nature

341
less

becomes

than

where ignorance

of its

principle,

the

integrity

would

is

because

is

not

substance.
is

person
realm

realization

of

is

united
of

there

its

level

to

its

complete-

In passing,

irreducibility
of

we

and
to

person

condition
the

In

open.
to

itself,

than

nature

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is

raising

it

logical

integrity.

to

in

the

that
in

crucial

fragmen-

reconcilia641
place'.
both
is
the

co-

at

through

uniqueness

of

his

personal

level

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root
of

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person

while

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the

work

is

It

and reconciliation.
the

the

that

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takes

man,

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order

shows

for

reason

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structure

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remarks

participates

, which

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his

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in

of

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within

possibility

naturally

nature

man can impress

its

in

other

in

cpvoawc;

principle

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nature,

of

a profounder

God with

in

ing

is

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to

ordinates

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each

God.

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X6yoc

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is

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unification

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itself,

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one in

as a whole,

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tion
It

the

is

personal

and so nature

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restoration

tation

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an individuating

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nature

him,

to

rising

be at

it

man from the Greek problem

of primary
640
that
the mystery
Once it is realized

of

spiritual

men to

of

combination

in

co-ordination
emancipates

make it

one among themselves.

completely

how this

can note

for

from

activity,

personalize

be at

opposition

by men, cannot

ness

to

destined

it

and tyranny
639
Since
self.

true

have

nature
it

distorted

their

men who would

The passionate

which

in

g self-love

caricature

prevents

itself

on

accept-

becomes

man

342
is

nature

for

least

642

tors,

of this

petition

passion,
that

has

which

the

that

is

in

Maximus,

bearing

such
the

of

'Our

tormen-

of His

on his

not

understanding

Father'.

insists

Maximus

disposition

of

those

forgiven,

unsullied

corresponds

to

'the

relationship

of

to

the

at

anything

forgiveness

status

variance

love

aspect

ecclesial

sonship
the

with

through

expression

of

is

in

which

finds

that

We find

incompatible.

truth

this

of

faith

by

grace'643

God, with

of

the

in

obvious

human existence,

His

of

His

becomes

This

principle.

dimensions

historical

the

in

healed

the

Mystagogia:

The Holy Church is the very type and icon of

to
God, because just
as He effects,
according
the union withHis infinite
power and wisdom,
to the different
out confusion
regard
with
them most
essences
of beings,
attaching
intimately
to Himself
likewise
as creator,

to
she binds in one form only the believers
each oth r by the unique grace and vocation
64'
faith.
then

Maximus

He has clearly
free-will
is
the free-choice
not be
will
that
nothing
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in
both natural
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itself.
with
we find

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the
way
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of

harmony

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source

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with

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to

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Noster:

%poa(psaw;

safely

conclude

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;

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of

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in

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that,
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while
to the principle
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right
in revolt
God, because
against
is illogical
be
can naturally
the principle
of nature,
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law whenever
it possesses
and divine
that
in keeping
of free-will
operates
645

that

( %poaCpcoLS
ship

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goes

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potential
so that

actuation,
means

the

the

power

of
we can

of

343
freedom,

while

exercise

of

%6.yoc

deliberate

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the

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of

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646
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to

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cp L,:

character

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in

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makes

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actual

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choice.

from

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be the

will

and the

cvocwr.

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of

xpoaCpeoL4

and relatedness;
reference

all

natures.
God and it

to

the

647

Logos,
There-

ensures

344
what is

that

in harmony with
to

relationship

similar

is

this

that

tied

incorruptibility
of

in

of

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the

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order
to

necessary

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to

tion,

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Personal

is

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dictated

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law,

we accept

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law;

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in

keeping

concept

of

law

which

and if

when we speak

personal

one.

the

movement

more properly

divine,
or

has

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keeping

its

own

it

must

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this

is

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interdoes

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obvious

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phrase:

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to
is

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itself.

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to

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648

intervened.

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of

and the

likeness

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human existence

to

Maximus

does

this

and death.

freedom

a way of

dimension

not

in
is

God which

that

existence

expresses

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in

passing

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can be corrupted;

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mention

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notion

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up with
of

preservation

itself

it'

consents

to

in

or

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it

have

345
interesting

implications:

to the will

being

here

does

law

all

in

a mere

canon

rather

the

object

of

which

living

in

the

lisation

law',

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fundamental

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at

the

sense

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transforms

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note

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and in

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elvac

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freedom

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adopted
voluntarily
649
him.
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at

becomes natural

of A6YoC

city

in

dependence

a real

imposed

that

by it

cpvot.C
the

drive

way in

human and divine,

as something

lifted

is

then

not

an inner

but

out,

law,

understands

become human,

and the

development

346

will

the reciproit

since

man is

made to become exactly

stated

above

the

God if

the

X6yoc

is
what

God wills.
Whereas
harmony

of

he has

man with

yv vj

and
now in

he reiterates

coincide,

a positive

the

of

necessity
cpi5ocwc

that

principle

way:

illogical
'And if nothing
in the principle
exists
the free-will
of nature,
naturally
moved in
keeping
have
with the principle
of nature
will
vgpycicr
(
things
that
is in all
an activity
651
in harmony with
God'.
the

Again

bond

between

Logos guarantees
aligned

with

evident

to

IvEpYc.

Maximus
is

process

whole

and Maximus
from

the

the

powers

free
activity

of

the

the

harmony

6&

takes

place

about

the

of

view

the

soul.

God and

are

of

speaks

the

terms

that

evidence

normally

of

of

He is

product
the

activity

of

activity

is

is

it

if

will

self-

understood.

gvgpystm

as

life

spiritual

primarily

than

that

interested

interaction
of man,

the

God;

with

rather

the

and

nature

of

God in the

qaewr.,
once

of

point

activity,

harmony with

Adyoc

X6yoc

the

that

of
in

of

the

of

God

being

free

sovereignly

dependent

347
that

while

of man is

so in a

He concludes:

way.

disposition,
This is the efficacious
created
the grace of Him who is good by nature,
for
652
production
of virtue.
is

Virtue
to

its

have
back

are
of

the

to

Economy,
the

that

cpi.XavOpwt Ca

Economy.
that

him

the

of

to

to

attain

by becoming

what

would

more

refer

easily

to

understand

so that

we are

evolving

into

moulded

by the

between

life.

God.

energy

of

divine

forgiveness

a further

directives

which

ship

for
with

the

the
the

he gave
day'.

disposition

the

demands
that

Here

of

this

of
the
it
to

of

process
being

to the relationto
of

transience

in

and human law.

attention

elaboration

also

actually

sustenance

the

that

with

is

'bread

humbler

is

lv6pycaa

and an attitude

he insists

but

way consistent
This

his

turns

He is

of

of his

it

man in

with

order

bad6eoLC

to

refer

9L pa-

the

While

yv4SuJ

of

He admits

satisfied,

realization

sonship

as the

understood

the

to

confronted

Maximus then
ship

it

653
the

of

of

emphasize

to

that

Name and welcome

to

he does.

we

basis

the

facet

the

said

coD

oxo7.64

The addition
is

being

is

activity

every

Kingdom.

Man is

possible

the

hallow

6t, 4Oeot, c

activity.

virtuous

is

so that

God,

of

which

and articulates

to

xtio(;

is

It

it

Here

man.

goodness

man attains

enabling

coming

the

of

in

controls

which

activity

source

whole

ensure

will

logical

the

by
the

is

the

must

have

to

be

be done

in

things.

mundane
ascetical

previous
thrown

forgive.

temporal

man's

nature

of

bread

section
into

on

relation-

The habitual

of mortality

realization

the

sense,
empirical
injuries

very

act

bread

is

suffered

the

accepts

the

of

Maximus

to

mortification

invest

this
above

it

vicarious

Part

days

in

itself

the

at

which

raises

indifference

in

the

one
is

to

antici-

is

to

the

of
that

die

makes

a sacrificial
fore-

this

and may even

kind

the

puts

and what

hints

with

proper

fruit

OvdC

highest

character

love

of

hidden

and give

life

the

of

it

a
654

Church

111,5
In

this

reversed

in

with

which

that

the

the

the

part,
the

Maximus

in
'Our

order

interests

reference

be found
of

the

with

of

life

which

and so too

also

a Stoic

in

with

W&6et, a

&LOvpCa

which

others

is

free-will'

is

It

world.

bearance

of

uncertainty

possible.

aspect

hands

succession

his

with

rectification
this

the

at

In

temporal

on death

a meditation

that

willingly.

his

self-preservation

'nature

pate

trespassers

preserving

of

precarious

for

required

hie

The willing

perspective.

to

forgive

man to

enables

a detachment

produces

348

to

a sentence
Father'

the

of
to

wants
the

his

conclude
of
to

refers
have

already

been

has

petitions

ascetical

subject

that

which

the

of

perspectives
treatise,

this

so
is

mystery

final
been

to

petitions
dealt

with

summarily:
trample
And we shall
on the one who begat this,
the evil
from whom we ask to be delivered
serpent
the world
with Christ,
who conquered
as our
leader,
the laws of His commandarming us with
to itself
thrgu gh charity,
ments and binding
nature
655
by lawfully
laying
the passions.
aside
Here

again,

restoration

Maximus

of nature

attributes

to itself

the

initiative

to Christ,

in

so that

the

we

349
are again

reminded

Christology

in his

is

itself

this

of

on the

of

aspect

also

must

parallels

this

work.

take

note

of

so that

is

through

yvt

integrity

involves

k6o, va.aLC
in

the

likeness

of

in

Maximus

which

and person
universal
draws

and how he would

of

Gregory

together

spiritual

the

understands

Nyssa.

of

some of

the

the

human life

nature

of

must

be seen

into

man as

on the

light

the

way

of nature
concrete

The following
ideas

principal

to

nature

organ

of

with

co-ordination

interpret

We

&rci

man as image

a shaft

every

yv4L i

of

enters

of

of

throws

This

God.

of

as the

Yvcwrj

evolution

to

of restoring

The restoration

as realized

'Ay(i, li

The process

Maximus

here.

associating

way.

j.

of

a passage,

idea

the

treat-

commenting

relevance

comes in

obviously

yvczn

in

seen

made explicit

introduce

in a special

its

it

that

which

Maximus

is

That

have

to

two

other

and
&ydtc-n

that

intention

was the

be understood

should

the

of

as we have

it

above,

to

of nature

remarkable

either

but

subject,

Prologue

it

in

is

It

been mentioned

has not

that

&ycxl

with

The binding

the commandments of Christ

with

to

of anthropology

subordination

theology.

associated

especially

ments

of the

passage
of

his

anthropology:

lightning
to flash
like
He who has caused his
voc
X-oC
divine
his
and accustomed
contemplations
with
divine
the Creator
to praise
with
canticle
a unceashis aXoOlIa is
ingly
and has purified
with pure
this
man has added to the natural
representations,
the
image
in
keeping
the voluntary
with
good
good

x6v
y
56
likeness.
The process

of

&Ya66v

the

Noster

in

of

restoration
that

and we can conclude

the Pater

is

what

is

done through

keeping

nature
done

with
is

out

here

Y&-r.71

in

spelt

through

YV401

the

here,

so that

Maximus thinks
of man's
(v)

of them as involving

the

from

tyranny

the

the

of

'law

Evil

removal

the

of
regard.

Logos

is

establishes

willing
in

practice

As in

preceding

that

the

initiative.

free

from

dealing

the

with
their

of

Christological

The fact

gone

the

mystery

before.
of

that
is

statements

has

II

the
in

We are
xevww

itself

bond

the

he

the

of

enough

the

of

subject
with

on further

meditating
-

is

deal

Here

III.

dimension
Logos

the

of
he will

and

his

with

petitions

mysteries

Parts

require

will

consistent

previous

associated

and who

sin'

This

but

I,

Part

He who primarily

of

One.

in

of

is

law

the

of

beneficence

It
'the

in

question

mysteries

man,

extensively

on the

concentrates

to the

divine

Evil

of

more

principal

the

of

co-operation

and

questions.

the

the

tyrany

Father'

with

to

given

the

himself

obstacles

nature

destroys

'Our

and abolition

One.

Maximus now addresses

the

of sin'

6,7657

Part I,

the

each other

salvation.

Purification

man's

350
in the work

what
of

aspects

egwoLr.

Temptation
At

a glance

there

is

'the

law

in

the

birth

that
Mary.

'Our
of

abolition

a connection
of

the

sin'

which

Father'.

'the

law

marks human birth

In fact,

between
is

Maximus

the

Logos
of

understands

pleasurable
equivalent

The manner

Incarnate

of

see that

we can

has

sin'.

was not

of

the

her

the

of

'temptation'

conception
bearing

The usual

Maximus claims that

658
Maximus then
some way enhanced.

and

procreation

a direct

realized

that

and
on the

'corruption'

in

the

case of
was in

virginity

transfers

his

to the death of Christ,

attention

from

nature
his

the

as Christ

'law

but

was,

identification
in

sin

is

in

abuse

of

free-choice

other

created

image

of

grow

into

with

God and it
His

freedom:

those

only

he was

Since

freedom

it

nature;
ovaL6T%
freedom
ing

to

who are

was to

which

what Maximus is
his

teaching

on sin

core

the

finds

sin.

Man

are in

keeping

been
have
to
was
xa'c
661
Maximus
understands
9

to have been intended

as the

of

image of God;
His

the

'660

likenes6s59
of

exercise
his

with

cpvaLv
that

the

he should

exercise

the

is

OeXTITtx6c

every

in

that

proper

and

Maximus

of Adam's

intention

in

was

saying

which
of
9

creature

been

to their

sin'.

good and wise

have

and

now seen in relation

reflection.

through

law

and

self-determination

was God's

cvoct.

is

at

the

reasonable

death

his

impediment

xap&PaGLc

of

gift

likeness

'every

of

some way a dark

the

from this

The mortification

'law

at

imitate

can be reborn

sections

pymCa

free

into

this

of

more closely

the

at

they

more fully

grasp

we must look

especially

his

to

be born

Logos.

from the

In order

but

the

the previous

to purification

here

that

He frees

who willingly

baptized

themselves

with

inculcated

was

by being
with

rid

those

in

sin'

that

saying

Men cannot

consistently

progressively

the

of

death.

voluntary

living

351

godward

a$rs-

exercise

of

human way of attain-

God:

For thus man must have been in the beginning:

in
by what was beneath
him or around
no way distracted
him or near him, and desiring
in nothing
perfection
irresistible
the strength
movement,
except
with
all
the One who was above him, that
is
of 1 662e, towards
God.

This

was to have been the manner in which

entered

the

failure

was the

cosmic

movement of all

outcome of

the

creation

corruption

man willingly
to God.
of his

Man's

7CpoaCpeot,C

corruptibility,

juridical

in his

nature:
death.

of a divine

creatures

in

of being.

the place

While

for

for

Maximus sin

dimension.

Evil

was how Gregory

to grasp
the

is

of Nyasa

that

and concludes

God is

'Evil

generation,

commandment, this

Iv Tw Lj etvaL r6
gxei
etvai
664
Maximus echoes this
put it.
substituting

this

animal

has an ontological

notion

from

repercussions

passibility,

transgression

the

the

to be found

disorders

is

663

352
are the

man's

at minus-being
of the

failure

its
operation
of the powers that are in nature to attain
665
he says, having shown that it cannot be identified
end'
The enormity
of
with any of the known categories
of being.
the

primeeval

it

is

sin

precisely

turns

to

is

man's

fact

that

he recklessly

God that

for

capacity

the

Maximus in

for

revealedi

creatures:

the
This power then, I mean the natural
of
power
.
voS
which turns to God, the first
man, as soon
first
the
to
by
as he was created
very
gave
sense:
he acquire
movement through
sense to the sensibles
the pleasure
to nature.
is activated
that
contrary

Creatures
in

pursues

his

667

The notion

of

'pleasure'

the

of

for

ecCa

that

up with

of

pxaLa

of man's

is

ovij

the disorder

of

are fundamental
7apd aoI,;

substitution

of

becomes the object

the

which

end'

his

of

central
seen,
But

man

natural

definition

alternative

As we have
668
0

Fall.

the

movement

of

to this
maximus

here

has a

pleasure

it

sinfulness;

abuse of free-choice

which

vo;:

itself

unlogical
Maximus'

a component

the

'the
is

conception
place

by

besides

'something

which

powers',

evil.

the

are

66

is

and perversion

is

bound
of the

to this understanding
of
669
It
is
epiphenomenon
an
0
created

of his

for

desire.

the

Creator

In the Pater

and

3 53
Noster

that

we find

it

plays

an essential

in

part

the

that followed
manner of human generation
mane
670
The Logos becomes man without
transgression.
being

defective

this

into

caught

of things.

a new order

of the

process
Since

fallen

the

Fall

and thus

We find

an elaboration

the

in

creation

process

Quaestiones
the

contains

He can institute
of the

ad Thalassium:
AdyoL

spiritual

things,
the mind,
and also
of visible
which nourish
the natural
delights
the senses but
power which
for
distracts
the mind (one might
that
it
was
say
this
it was called
the tree
of
reason)
of knowledge
it
for when considered
good and evil;
spiritually
in
knowledge
but
taken
a
contains
when
of good,
divine
bodily
induces
forgetfulness
of
way, it
a
God
that
this
things;
because
it
of
and perhaps
was
his enjoyment
forbade
deferring
of
man to eat of it,
had
he
just,
it
for the meantime
until,
as was most
in
his
by
to
participation
come
recognize
own cause
in
the life
the
by
immortality
given
of grace and
had persevered
grace by means of this
participation
to the state
from passion
and distraction,
of freedom
time,
this
then
that
he
to
know
them,
so
come
might
the
but
by
same
God,
not as man,
grace,
possessing
as
knowledge
of what is as God himself
possesses,
deification
the
by
of
coupled
virtue
of
with
wisdom,
his mind and the transfiguration
of his sense percep671
tion.
Man could

have

order

and used

pated

in

the

it

grace

identified

failed

with

order,

God's

considering

order

in

condition

with

the

have

is

Because

man

Logos in

the

relationship
to

which
672

%&roc

he was unfitted

We can measure

to

life

of

partici-

co-operate

Him in

with

of nature.

order

created

tree

created

he would

This

&rcuofjc

his

to maintain

personal

of the

the

he had first

if

eewaLC

of

the

of

appreciation

appropriately

by partaking

attained

the

had a proper

something

original

a state

of

freely
move
was to

have

the

depth

intention

dynamic
to

of

likeness

enjoyed

for

potentiality
of

God.

a perfect

of the

man.

Fall

He was

as image
His
balance

bodily
of

in

by

immune to

qualities
there

Being free from sin,

673
have been no death.
He would not have

would

the

experienced
been in

a state

enjoyed

the

solely

This

have

integration.

Because,

of

the

combine

and unify

his

taste

smell,
intellect,

right
virtues,

676

himself.

assigned

man,

678
q ct, xdc
acquired
In
wrought
will

.
in
the
in

proper

This

of

of

being

he forfeited

by

controlled
powers

the

appropriate
God in

and discerned

something

the

the

to

God through

of

the

crvvbcoit6
in

cosmic

TLc

Fall

and re-

Christ.
following
nature

passage
by man's

we see the

personal

failure

and

their

through

relationship
seen

already
that

hearing,

God and allowing

discovering
its

sight,

and

order,

own fulfilment

We have
to

that

mind,

concupiscible

by means

have,

recover

677

and

creation:
of

senses

paralleled

are

his

thus

universe,

man's

and in

life,

of

aspects

irascible

achieved

universe

Since

675

he was called-to

structure,

various

the

of

in

been

constitution.

man's

in

else

have

would

674

free-will.

The manner

choice.

of

his

of

everything

choose

human race

the

he was to

to

to

microcosmic

of

He was to have

energy

sovereign

the

reason,

use

him

and touch

faculty

the

all

totality

and matter.

he was to have

since

passion

of God and to have chosen Him

that

with

role

of serene

freed

harmony

the

of

of

multiplication

the

conflicts

with

to

relationship

soul

corruption.

vision

supremely,
would

354

devastation
to

use his

as God willed::
the seductive
by a
Devil,
When at the beginning
inspired,
his
egoism
which
maliciously
stratagem
he
tempted, man by the seduction
of pleasure,
from God and from others.
In
our will
separated
the rectitude
he has, in
destroying
of our will
it into
this
nature
and torn
way, divided
a

355

he has in
of opinions
and imaginations;
multitude
the course of time established
as law the search
for and discovery
in
of all kinds of evil,
assisted
this by our own powers;
and in order that evil may
it up in them by
dwell in all men, he bolsters
this
irreconcilable
stressing
opposition
of the
which had allowed him to persuade man insidiwill,
ously to turn aside once from the thrust
of nature,
his desire
to divert
from that which was permitted
to him in order to incline
towards that which was
him and to establish
forbidden
in him the three
and most fundamental
greatest
evils
and, to put it
to
I refer
in a nutshell,
authors
of viciousness.
tyranny,
ignorance,
which
passionate
self-love
and
depend on each other and strengthen
each other.
For. from ignorance
selfof God is born passionate
love and from this
tyranny
over the neighbour,
They grow strong by the
something beyond doubt.
le
disordered
irasg3
the
use of our own powers:
and the concupiscible
appetites
and reason.
This

is

passage

point

human being
Devil

of

'temptation'

is

Tvc3i

involved

Maximus

finds

and
,

spiritual

he becomes

the

thinking

and the

deceit

of

to

and

corruption
generation
of Maximus

which

we are

typify

man's

plays
in

the

considering.
fallen

condition

it

its

and prevents

death.

body

his

Through

too

pleasure,
The mode of

a prominent
passage

his

overcomes

sense

his

to

impede

passions

generation,

It

man considered

',tpoxdxva

of

of

and Fall.

perhaps

681

animal

analysis

structure

sin

sensibles

intelligibles.

liable

passibility,
lapsarian

carnal

the

or

xaC

His

appearances
to

passage

v6cpoC

of

this

in

twofold

s view

body,

man's

680

xdv

the

Maximus'

that

self.

freov.

with

in

each

k6a'caocc,

evident
the

the

of

One imply

Evil

of

cvooc
so that

becomes

somatic

and the

in

disorder

of

influence

malign

to

suffice

will

think

not

too a polarity

human waywardness,

man is

as

the

from

apart

There

through

does

Maximus

so that

other.

self-explanatory.

that

out

It

part

of

the

in
Pater

might

be thought

which

was remedied

postthe
Noster

to
by the

so that

Logos,

In the

following

from

excerpts

examination.
the Ambi uuaa,Maximus

that

generation

the

and after

further

require

will

the modes of

contrasts
before

it

356

man

characterize

transgression':

ancient

The first
man is condemned to have a generation
to bodies,
belongs
indeliberate,
that
material
him
judged
God
who
since
rightly
and perishable,
inferior
to superior,
things
wilfully
preferred
that
to
is to exchange
subject
generation
beasts
the
like
passion,
servile
and constrained
for
brutish
in
lacking
a
of the earth,
mind,
and
that
is free,
impassible,
chosen and
generation
holy and to have dishonourable
materialization
brute
beast 6B2instead
with
and ineffable
of divine
honour
God.
with

Man's

aspiration

some way to the

he wallows
find

the

in

pain

and

associated

stressed
thrown

death

the

and
into

Elsewhere

inferior

this

with

them,

where with

683

sai, c

aupxapevv

pleasure

propagation

of the beasts,

condition

him in

a god have reduced

to be like

we
mode of

paradoxical

consequent

relief:

he
For as Adam, the first
because
parent,
the divine
introduced
transgressed
commandment,
the first,
besides
into
principle
nature
another
but
indeed,
consisting
of generation
of pleasure
in
in death and invented
through
pain ending
the advice
a
of the serpent,
with
accordance
that
pleasure
was not the successor
of foregoing
into
he had all
but rather
pain,
passing
pain,
him through
in flesh
from him like
those
begotten
the wicked
of pleasure,
rightly
made 684
principle
death
through
to
him
with
pain for end.
subject

We should

here

note

begotten

Adam and those

is

dependent

pleasure',

in
which

way in which
as the

is

to his

transmitted

some kind

of

of him in

flesh.

some way on 'the

the

successors

he begets

offspring

changed

his

the

condition

of the will

in

This

fallen

not

of the

turn
of

principle

mode of

of man is
because

precisely

children,

between

solidarity

wicked

synonymous with

so that

propagation,

but

too

of

as sons of
flesh

the
God,

and the

Maximus says as much:

of man.

will

Since the first

should be born
for it was the
that introduced
that is
cation,
law, hence all
in si
conceived
the forefather.
The 'sin'

here

is

a sin,

but

it

of

'sin'

that

is

analogy

consequent

on the

state

the

law of nature

as an aspect

of

on the

For him,

transgression,

bound together

in a causal

be a generic

the

or

not

and its
according

mode of generation
where
the
himself,

d671
7,

li

in

It
688

born.

which

first

transgression

Nature

through

transgression

and so when nature

The

the

is

exerts

is

said

the

by

seems
from

results

to this
guilt
is

wa6nt6v

with

fallen

the

Maximus will

else-

&L. cimr.

and

KdOi

from

shows

are

may include

associated

0689

himself

which

central

'It

ri Cac,

extricate

is

particular.

between

distinguish

he is

original

and is

21,313AB
visualized

situation
686
Full,.

mankind

context'.

on 'sin'

consequent

by an

sin'

we have met above.

which

implications.
to

law of

and passibility
687
'Sin'
sequence.
of

condition

of

ground

sin

transgression.

original

passage

total

state

have

passions

ad Thalassium

of Quaestiones

Maximus as consequent

to

of

the

in

apXaca

as the

'the

of begetting

place

the

cpvocwr.

the

act

takes

in which

and so make part

An analysis
this

it

1X6yoc

with

the

mean that

means that

,a
the

decision

purpose of God was not that we

through marriage
from corruption,
transgression
of the commandment
through Adam's prevarimarriage
his violation
of the God-given
those begotten
of Adam are
liable
to the condemnation
of
b 5

does not

7capcao
cr.
replaced

357

Man cannot,
the

of
with
,

%mOTItidy

to

be bound

to

'The

1aeTr6z.

active

in

itself

through

the

the

%aOitibu
to
YV(Sp)

358
maintain
to

itself
desires

dissolution.

taken

the place

told,

'the

mercifully
joined

suitably

7,aOrT6v
ings

man is

the

of our

salvation,

and in

keeping

that

of

what man

becomes the

beginn-

accompanied

by pain;

'law

of

'God'

we are

His

goodness

movement of

our

his

that

We find

due to it'.

that

to

the

and at

wisely
with

has

sin'

the most elementary

covers

extended

deprived

is

law of nature'.

punishment

which
,

of passion,

which

is

to the irrational

power the

spiritual

because

'the

of

dispenser

same time

nature

Pleasure

doomed to death

binding

cannot avoid

The irony

sin'.

to maintain

and wills

is

life

it

y vv-ia

law of

'the

of his

ing

by

itself

stirr-

by
movement

final

life:

temporal

human nature
The God who created
did not produce
it
but made a
with
sensible
and pain,
pleasure
be
it
by
able
spiritual
power with
which man would
this
to enjoy Him in an ineffable
However,
way.
the
(I
keeping
desire
for
in
God
with
power
mean
the
)
be,
to
it
nature
of voUC
came
as soon as
first
the
first
to
very
man gave
sense and with
he
towards
by
sensibles
means of sense
movement
To this,
to nature.
activated
contrary
pleasure
God who is concerned
providentiabout
salvation,
the
this
In
way
ally
attached
pain as a penalty.
in the nature
law of death was wisely
of
rooted
desire
the body,
limits
to the unnatural
putting
the madness of
for sensibin
which characterized
vo3C
finds

Maximus

the

not

allowing

the

Logos

words,

aapx6

the

In

because

nature
the

to

man in
in

Koster

precede

from

He could

691
,

Pater
to

pleasure
frees

proper

the

transgression,

ancient
way.

nificant

in

exemplified
is

which

generation,
since

this

'the
be

he could

of

process
his

condition
sig-

a particularly
it

is

precisely

His

incarnation

law

of

o =pd

by

In

sin'.
Tjr.

that
other

otxe Cac

become man without

being

the

into

caught
gh

corruption,
himself

of pleasure
the

since

Theologica

et

generation

in which

and pain,

Polemica

the

from

passage

Commenting

of

and

man found

of Adam.

sin

The following

text.

dialectic

tragic
gic

Opuscula

on the

enlarges

from

on a passage

Pater

Noster

Gregory

of

he says:

Nazianzus

He hints
in the following
at the same thing
'He was conceived
saying:
without
sin from the
Holy Spirit
immaculate,
everand from the holy,
Mother
virgin
of God, Mary,
and He was born of
her according
to the flesh
defilement'.
without
He adduces
indeed
the Holy Scripture
as remembering to praise
far
not,
and to blame the flesh,
from it,
that
the
he would suggest
understanding
flesh
from ours in nature
of the Lord as different
this
he who understood
that
was
and substance,
that
is from the most
assumed from our substance,
holy womb of the ever-virgin
but
God,
Mother
of
because
different
to sin,
to proneness
with
regard
in no way did He have in His members a law which
the
to
is derived
from the transgression,
contrary
law of the spirit.
'which
'Flesh'
he says,
was
by sin was not assumed by the Saviour,
corrupted
his
law
the
which would be at variance
of
with
For He, whose generation
the law of sin
nous'.
in no way is it in
trough seed did not precede,
His members,
but the law of divine
justice,
shining
hat
forth
to determine
us and abolishing
perfectly
6
2
befell
through
the transgression.
which
nature

the

Here Maximus affirms

with

us in

tions

with

but

he makes crucial

to how the

Logos possesses

human nature,
regard
to

fallen

law

which

The transgression

is

in

contrast

members

'sin'

results

which

'derived
'law.

'a

of

which
destiny.

that

from'
sin',

which

we saw to
Besides,

The latter

men.
is

derived

the
from

from

apXaCa
that

is

a parody

be fundamental
'the

law

sin'

'the
man's
is

in

and the
of

his

transgression'.

present

to
of

that nature

has in
the

Logos

distinc-

%apdpaoLC

transgression
is

the

of

consubstantiality

mankind,

basis

law

of

being
not

The

to

of

the

nature',
and
be found

360
in

the

by

procreation
'the

law

sin'

('t

of

subject

not
the

'law

of

of
is

initiated

This
above

becomes

of

baptism

was possible

of

and
the

to

to

law

could
Logos

bring
to

of

of

the

the

bear

with

the

for

men as sons
It

birth.

be progressively
A new order

sin'.

birth
and

because

law

physical

and has

conception

19 'the

a substitute

their

'the

'the

substituted

The rebirth

with

is

Him a component

man has

becomes

man.

in

in

generation,

be aligned

will

this

For

by a death

men'

person

which
,

of
norm

vot3c.

these

coincide

with

his

of op . c.

kind
His

sin'.

of

passion

the

this

As man,

not

appropriated
begun

law

of

to

'proneness

to

on

between

bond

with

generation

law

'the

life

an intimate

subject

nature'.

the

God does

has

'the

where

sin',
in

reality

to

cpvoewC

law

of

not

spirit',

X6yo
'the

is

dependent

was not

identified

and

justice'.

divine

His

is

which

Logos

is

There

seed.

sin',

the

law, of
of

generation

{iaptiia, t% )

Because
He is

of

his

because

Logos

of

Christ

Saviour.

the

'a man

was

indefectibility

on the

the

of

exercise

of

human

freedom:
but God as well
He was not a mere man indeed,
to renew through
become man in order
and in
the nature
Himself
and
of men grown old of itself
having
that
is
divine
to make it a sharer
of
nature,
it
by
was
which
and alteration
corruption
cast aside
the
had
beasts
the
like
to
and
sense with
made
693
X6-o6
upper hand over
.
Maximus

the

whole

He overcame

the

Evil

For

the
of
place
birth

desert

and in

eXLO.OL:a
spiritual
and

his

human life
One and

every

evdr.

birth

in

694
.

baptism,

divine

Jesus
kind

was salvific.
of

demonstrating

Passion,

and

conferring

of

sonship

in

temptation
the

He accepted

control
in

our

fleshly
off
695
He was
on man.

putting

by the Holy

anointed

of every

example

Spirit

virtue

become His imitators.

'Taking

flesh

and showed in

by the

Holy

Spirit

spoken of His birth,

life

men might

up by saying:

he immediately

transfers

his

to the death of Christ

and its bearing
on man's
697
It is His self-chosen
death that is seen as

attention
salvation.
particularly

The function

significant.

of the will

agony and death

would find a new clarification

698
debate,
but as early as Epistola

Monothelite
find

an

He
and the Holy Virgin,
696
In the Pater Noster

life'.

way of

His

so that

and perfection
Maximus sums this

showed us a godlike
having

361

Maximus

undoing

the

of

perverse

emphasizing

use

condition

the

willingness

of

man brought

of

in His

in

the

II

we
in

Christ

His

on by his

free-choice:

of

The lord
Jesus Christ,
and God of all
and Saviour
death for us and by Hi 99
who willingly
accepted
blood
redeemed us from the power of darkness.
The negative

dimension

Quaestiones
the

of

ad Thalassium

'pathetic'

that

as the

as weil

between

link

is

freedom

pleasure

and

in

emphasized
use

creative

of

suffering:

Just as the pleasurable

life
of Adam became the
thus the death of the Lord
source
of corruption,
for Adam, being
free
from Adam,
of the pleasure
700
becomes the source
life.
of eternal
the

Because
Adam's

misuse

suffering
has
every
from

Logos

and

got

of

free

to

undo

and which
wilful

comments
made sin

for

makes

baneful

in

becomes

more

9701

insoluble

where

distinction

that

use
man

which

The following

declaration
a useful

to

into

condition

of

effects

a position

ad Thalassium,

scriptural

us,

the

the

yvcw-n

Quaestiones
on the

from
He is

pleasure

death

himself

act
the

of

is

with
passage

Maximus
Christ
with

is
bearing

on the

text:

Noster

Pater

362

in the first
because of
Two sins took place
parent
the one blamethe transgression
of the commandment:
by
blameless,
the blameworthy
the
other
caused
worthy,
the
in
the
Indeed
one
consists
willing
setting
one.
the other
in nature
of the good by free-choice,
aside
immortality
because of that
aside
setting
unwillingly
free-choice.
Therefore
our Lord and God, rectifying
this
independent
of nature,
corruption
and alteration
the
Himself
nature,
assuming
entire
possessed
(
)
in the assumed nature,
7,
ae7rr6v
passibility
by the incorruptibility
of freewhich is put in order
the passiAnd He became sin for us through
choice.
in nature,
bility
deliberate
indeed
sin
not knowing
He
because
of the firmness
of his free-choice;
the
the passibility
through
rectified
of nature
the
is
incorruptibility
that
free-choice,
making
of
the
death,
I
end of the passibility
mean
of nature,
to incorruptbeginning
of the remodelling
of nature
702
ibility.

Beneath

the dialectic

distinction
that

from
the

of

the

by the

sin

Maximus
on in

the

the

.
blameworthy

the

this

Quaestiones

the

'sin'

of freethe

effect

of
its

and consequently
in

clearly

very

too

to nullify

latter

waOrrdv
sin

the

and consequently

'incorruptibility

to undo that

puts

we can discern

There is

rp6ioc

and

one and using

is

blameworthy

further

and nature

he can use the

that

passage

Logos isolating

It

former.

effect.

person

%6yos

the blameless

choice'
the

between

between

paradox

of this

a passage

ad Thalassium:

I
sin,
Taking on this
of my voluntary
condemnation
death
the
of
and
corruptibility
mean
passibility,
by
because
became
the
Lord
corruptof
me
sin
nature,

having
ibility,
put
willingly
and death,
passibility
being
in
condemnawithout
nature,
on my condemnation
He
that
his
free-choice,
to
tion
might
so
with
regard
and natural
sin and condemnacondemn my voluntary
03
tion.?

Because the willing

is

the

given

death
merely

became
for

filial

putting
character

redemptive

the

Logos

on of the
of

the

and a way to
as man,

but

penal
Logos,

suffering
with

union

because

%a6iiti6ti

of

man's

God,

and
not

363
for

Him,

with

solidarity

their
to
to
make
men
up
willingly
Mystagogia

we find

sacrifice,

vicarious

with

all

death.

self-chosen

woven together

the

then

is

them by

In the

themes of redemptive

and the

suffering

of Christ

solidarity

Ca,
Maximus
'apovo,

to His first

Referring

men.

It

principle.

own what He has won for

His

imitating

men in

all

says:
liberated
By that Christ
and redeemed the human race,
its
death
by
to
by
own
subject
corruption,
enslaved
the
by
tyrannically
because
fault
and
of sin, ruled
He paid all its debt as if He had been
Devil.
He who was innocent
and faultless;
responsible,
the
the original
then He led us back into
of
grace
Kingdom by giving
Himself
as a ransom and exchange
for us and offering
in place
of our destructive
his vivifying
remedy and
salutary
passion
passion
704
the
Saviour
of
whole world.

The link
brought

between

the

puts

solidarity

brilliantly

out

and the

of

mystery

would

be elaborated

versial

writings:

in

use

of

following

the

in

redemption
and nuanced

which

passage,

that

formula

a concise

in

is

free-choice

later

Maximus'

contro-

in free-choice
And thus as through
one man, turning
from
the
the
from
change of nature
good,
willingly
in
took
all
to
incorruptibility
place
corruptibility
turning
Christ,
Jesus
through
not
one man,
men, so
the restorafrom the good, took place
in free-choice
to
from
tion
in all
corruptibility
men of nature
705
incorruptibility.

The Evil

One

to deal

Maximus continues
coming of whatever

to be concerned

He continues
corruption
beneficence
of man is
the Evil

impedes

and death,

One.

but

here

a new dimension
There is

a subtle

the providential

over-

of man to

alwoLr,.

progress

with

and their

of Christ,
given

the

with

the
undoing

through

the whole
by the
play

of

problems

the

tragic

introduction
on the

sin,

ideas

dilemma
of
of death

364
and life

the previous

in

said

makes for

which

continuity

where he presented

section

of the Word Incarnate

vision
his

paradoxical

generation

his

sanctifying

life

that

reminded

it

in

the

annulling

and the

passion

and death.

the

purposes

of

the

us with

'law-of

and birth
his

was for

what Maximus has

with

by

sin'

culmination

of

Here we are
that

salvation

'God becomes man and voluntarily

accepts the death of the
706
flesh'.
He voluntarily
accepts on Himself punishment
for

so that

sin,

by his

unjust

ment may be nullified.

becoming

but

so that

without

sin,

aCpe aLc might

death

manner

love

consequences
here
the

that

This

of

not

by the

708

birth,

of
which

His

person

Maximus

wrapped

humanity

of

in

This

would

and the
has

noted

the

also

be noted
life

of

death'

a natural

and

Ouv"

death

obscurity.

fxom

could

nature,
seem to

the

necessity

and innocent.

was pure

was and
fallen

but

the

He accepts

had taken

should

destroys

'He was exempt

death

necessity

and acceptance'.
quality

His

Christ's

Therefore

is

that

because

death,

men,
that

passage

It

in

born

sinlessness

'by

on

and exchange

common humanity

Christ

in

salvation

thinks

Florovsky

says

this

of

aspect

that

presumably

on in

further

His

His

of

character

freedom.

corrupted

our

Maximus

our

merely

itpo-

been
has
one who

innocent

odpF.

Maximus

and vicarious

demonstrated

not

of

One,

Evil

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of

as a redemption

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clearly

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incorruption

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himself

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'giving

behalf'.

our

rectify

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emphasises

on the wholeness

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human condition,

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sufferings

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mode of

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conception

above,

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choice
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and
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365
the

to

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he makes

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thought
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to

above

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of

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death
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and above

nature'.

Florovsky

The mystery
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so that
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of

through

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since

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consequences

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humanity'.

with

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at
712

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Christ's

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'over

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in

view

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or
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passibility

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nature',

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up by John

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natural

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taken

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death

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suffer

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will,

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but
nature'
10
Christ
.?

nature'

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about

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to

Maximus

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sinless
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victory

previous
implication

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over
by the

can participate
section,
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characteristic

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include

the

Evil

One,

vexpwaac
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is

'mystery'

is

something

in

which

described

in

the

elaborated

outcome

made possible

this

of

here

a mortified

by Christ

'the

by
life

first-born

we

366
By his

the dead'.

from

from
us
redeemed

and by his blood 'he

713
Here we find
power of darkness'.

the

the manner of that

redemption

images where the

patriotic

and 'a poison'

weapon'

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'flesh'

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relief

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dialectic
to

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at

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death

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is

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conquers
714
death'.

brought

out

distinction

between

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causality

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instigatory

ference.

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deceit

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Thalassium,

emphasized
where

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in

Maximus

of the
flesh

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through
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victory:

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source

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noted

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freedom

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passage

comments

of

his

destroys
and

of the Evil

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nature

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into

of Maximus'

precisely

conqueror

here.

the

'the

awareness

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untrammeled

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what was previously

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Adam and the

of

throws

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to

that

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character

abiding

and nature.

pains

for

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and his

to show that

order

life

rp6roc

the new Adam, the

comes him in
captured

XdToc -

reflection
of person

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in Adam, a formula

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again

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favourite

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symbolised

by implication,

the whole mass of human nature.

flesh'

by means of

outlined

of

the

One at
from
on the

inter-

own game of

Quaestiones
lord

man's

divine

devil's

his

One as

ad

as worm and

no man:
(adpr.
)
it
for
this
As well
on as a bait
putting
as
by the fish-hook
the deception
of the devil
of the
the insatiable
divinity
so that
spiritual
serpent
because of its
its
with
mouth open for the flesh
be caught
by the hook
nature,
should
easily-overcome
flesh
up, because
and vomit
of divinity
of the holy
of the Word assumed from us, the whole human nature
he had previously
just
swallowed,
so that
as previously
by hope of divinity,
he swallowed
man enticed
so
by the expectation
deceived
by
of humanity
enticed
divinity,
he, deceived
of
expectation
by expectation

367

of humanity,
would afterwards
vomit and show the
the strength
excellence
of divine
powerconquering
through the weakness of worsted
of the conqueror
nature and God, using the proffer
of the flesh
than the Devil
would be shown victorious,
rather
The worm
man the nature of divinity.
promising
the gourd:
I mean that He
struck and withered
the law as a shadow and thereby did away
abolished
715
with Jewish self-conceit.
The tragic

condition

Incarnate
longer
to

Word;

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of

its

to

of

the
by the

negate

the

of

expression

of

Pater

One;

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is

through

sin

release

from

the

the

notion

is

the

again

flavour
is

of

now that

Evil

of

the

'bait'

the

in

'hope

human race

by impelling
life'.

the

Maximus

'the

of

flesh
the
In

is

as

expressed

the

deceived

of

the

Ad Thalassium716

Pater
of

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One,

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as an emetic

meontic

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to

way:

resurrection

of

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overpowered

overcome;

death

of

make in

the

Devil

turn

in

realm

'fish-hook'

the

disappointed

essential
It

'weapon'

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another
to

who destroys

which

he is

acts

which

in
is

'deceit'
which

equivalent

of

counterpart

part

Logos

flesh,

diabolical

the

'poison'

the

the

that

death,

to

is

was able

here
keen

is

is

it

sinless

We find

Maximus

which

very

on the

a vomiting

in

It

death.

sin,

truths

Noster:

it

We find

wages

subject

One because

Evil

who being

Logos,

no

intricate

weakness

the

of

the

to

its

One,

Evil

central
in

strength

assumption

the

is

X&pF.

and mankind

the

of

Vulnerable

opposites.

the

thrall

by the

reversed

deceived

is

the

sin.

&oing
of

means

man is

deceiver

under

because

pattern
the

the

languishes

death

fallen

of

Noster
the

Pater

finds

Noster;

its
The

Ad Thalassium.

divinity',

to
tasting

of

extent

the

serpent.

be like

gods,
the

death,

being.
takes
of

the

whole
the

the

argument

Word becomewr life

nature

Amber

like
he tells

in

forward

dough

to
to

us that:

the

368
(Adam) had put his confidence
than
in God rather
'if
he would have been nourished
in his companion
on the
he
the gift
life;
tree
would not have lost
of
of
but would have preserved
it
for ever by
immortality
in life,
is conserved
life
since
all
participating
that
is proper
by the nourishment
and appropriate.
bread
the
is
this
blessed
life
For the nourishment
of
to the
life
that
comes down from heaven and gives
has revealed
about himself
world
as the Word of truth
to
having
in the Gospels.
The first
wanted
man, not
the
himself
deprived
it,
of
was rightly
nourish
on
born
divine
life
into
from
which
was
and fell
another
death.
He decked himself
clothing,
out in irrational
life
divine
the
the
beauty
ineffable
and
of
obscured
death.
to
food
delivered
the
as
up
whole of nature
this
this,
death lives
throughout
Through
space
all
live,
do
time,
to
be
food,
ever
we
of
nor
making us
devoured
corrupconstantly
as we are by it through
717
tion'.

The gloomy
is

picture
for

accounted

Logos who is

tree

condition

by Adam's
not

of

but

'bread',

as the

Maximus states
deeper

its

on the

to feed

failure

merely

life'.

means in

death

what

here

described

as 'the

also

of our

death'

for

as 'food

clearly

very

he

when

significance

writes:
the
sin
and
Adam at the
from
Life,
of
death
bodily

death
from God is properly
Separation
to
it,
In
death.
consenting
sting
of
the
Tree
from
became
time
exiled
same
Paradise
of necessity,
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718
followed
after.

He,

in

719

dead'.
the

in

energy
'the

Death is
the

to

bond

with

of

the

sin

of

bodily

the

Logos

Logos

which

separation

forefather

God,

from

himself

on the

who breaks

person

Logos.

his

and who as a consequence

of

from

his

nature

tragically

becomes
followed

which

been made

himself

interaction

proper

death'

voluntary
of the

the

life.

properly

him who had

nourish
the

to

primarily

deprived

life

Adam who separates

is

refers

essentisl

the

It

led

to

back

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Adam
who
same

'Adam'

is

death,

His

is

I am life

'He who says

Then he adds:

of

the

was instrumental

with

obvious

necessity.

living

God and
in

delivering

369,
up 'the

whole

of this

for

out all

this

himself

the

but

Logos

who is

between

his

Word Incarnate
can change
participate

the

to

referred

his

separated
of

which

In

the

following

but

energy
Since

God in

the
He

sin,
to

men back
His

crowned

having

passage,

and Passion,

Incarnation

the

humanity,

of

and lead

The

God.

enters
of

from

fate,

this

He assumed.

nature

death

throughwithin

to

life,

fullness

resurrection

and death.

passion

source

of

the

and

meaning

in

find
from

possible

on the

was never

the

lives

can be no deflection

There
Person

himself

man is

the

taking

human condition,
sin.

to

The outcome

'death

man cannot

deliver

impossible

himself,

without

to

death'.

that

time';
of
space

is

what

is

the human race

resource

for

as food

of nature

Maximus

writes:

heart
the
of
to
down
'and having
gone
willingly
thrall,
in
kept
the
Evil
One
the earth
us
where
drawn
having
us
death
through
and
us
swallowing
up
the resurrection
back up through
and leading
is
He
to heaven this
nature,
whole conquered
is
He
'grace'.
'healing'
indeed
and
our 'rest',
the law of besetting
because he abrogated
'rest'
life;
timebound
by
in flesh
of
reason
servitude
the fracture
thoroughly
'healing'
in that he heals
finally
by
death
resurrection;
of
and corruption
in
spirit
dispenser
'grace'
sonship
adoptive
of
as
in
deification
the
through
faith
grace of
and of
720
keeping
one's worthiness'.
with

There
hensive

passage,

becomes

the whole

nature

The resurrection
makes the

of

so deftly

'life
like

race

of

The impulsion

of

race
the

final

are to be

of men by impelling

who never
the

the

how the Word by his

dough to resurrection

of Christ

resurrection

enumerates

to note

to the

compre-

magnificently

and how they

salvation

by man, except

appropriated

possibility.

which

phases

significant

ac pr,

this

to
elaborate
no need

is

ceased

of

life'.

to be God,

of men a real
Incarnate

721

Word

370
the

requires
'son',

response

and his
final

to the

personal

salvific

the

thought

soul

is

'that

says:

the

we have
the

that

Doucet

source

can

and by Jesus

Jesus

that

the
of

'leaven'

the

is

the

fractured

the

vivifying

fact

of

renewal

of

very

of Nanzianzus

Gregory

that

to

say

Gregory

its

in

so

completely

"comprehensive"

in

its

"extensive"

the

all

Nyssa,

of

is

'nature

in

has affinity

human nature

of

Maximus as for

individual

Gregory

Logos is

723

men'.

of Nyasa,

in

the

be found the
724
the whole human race.
He is the
Incarnate

so that

& cLpxnj

of His

of all

flesh

mankind

of

the unity

by the wilful

Yv4ti

restoration

to

His

can be reproduced

divinisation

of the

integrity,

and the

Christ,

the mass,

of

and ascension
It

of redemption.

of

Christ,

is

for

ct capX1j

of

view

conclude

totality,

of

One

an acceptance

physical

universal'

in

person

the Evil

of

healed;
was not assumed was not
722
As
to God' .
saved which is united

'concrete

Similarly,

its

to Christ,

rectified

totality,

in

Maximus'

seen,

with

this

which
is

alone

of

Maximus sees this

theory

(vo6

Referring

mankind.

that

'physical'

and spirit

assumption

perspectives

of Maximus we find

assumes humanity

body,

transgression

ancient

Nos ter

and God

us by deceit'.

so-called

Christ

deification

Paradise

as 'destruction

achievement

In the

Life,

In the

of the Pater

who dominated

man may become

he may be given

by the

sins.

'mystery'

so that

Tree of

he was exiled

from which

of

that

and worthiness

and be restored

faith

of

in

passion,

resurrection

those

who are willing.

that

makes possible

and which

is

the

principle

of human nature,
of Adam and his

seed.

371

75

But we know that

teaching

the

with
in

Christ

function
to

regard

human will

His

in

dogmatic

unaware

thinking.

but
its

of

of

role
of

consequent

on the

the

we have

'cpoaCpeoIc

course

his

his

of

he

that

him

find

in

relation
the

emphato

the

corruption
in

denoument

its

of Adam with

of

earlier

to

Contrasting

sin

of

evidence

in

surprised

Christ.

resurrection

exemplarity

in

relevance

not

this

the role
and also with
727
The latter
aspect

and refined

So-,we are
the

sising

men726

controversies,

was not

the

of

salvation.

be developed

would

Maximus complements

he says:

mortality

'thus
in Christ
the good of free-choice
proper
to Him removes the common shame from the whole
transformed
the incorruptnature,
as it is into
ibility
by the resurrectio
in keeping
of nature
8
'2
the immutability
with
of free-will'.
We should
the

exercise

has

a bearing

emerges

take

also
of

on

anthropology
of
,
depend on their

which

the

source

personal
which

from

the
the

phases

to

Ambigia

whole
to

of

their

the

we find
man's

Christology

and

theirs.
its

In

is
of

he finds
the

Maximus

in

the
some way

incorruptibility,

incorruptibility

In

by the

free-will

in

following

and
the

the

quotation

relating

Incarnate

nature

Christ

the

recalling

regeneration

realization

which

fpoaCpsaLC

His

and which
dead.

Word,

the

of

The destiny
of men will
t.hat
Word
the
appropriate

exercise

the

of

the

both

through

of

implication

cosmic

nature'.

free-choice,

man aspires

first-born

of

author.

they

of

from

to

ability

&cps*Ca

to

whole

has acquired.
in

manner

'the

our

this

human freedom

as central

again

Incarnate

the

of

note

basis
its

logos.

372
on the manner in which

insisted

Having

he then

human nature,

says a propos

of

the

Logos took

the

teaching

on
of

of Nanzianzus:

Gregory

In this
the master
way indeed,
as I think,
says
that
our Lord and God has honoured
our threefold
that
is the general
birth,
modes of our generato being,
tion
to well-being,
to ever-being:
that
by the
from bodies,
which is one from both together
of the parts
mutual
co-existence
among themselves
in
I mean of soul and body, but divided
at once,
two because of the different
manner of generation
by which we acquire
of each singly,
existence;

that from baptism,

by which we receive
well-being
that from resurrectiori
by which we lay
amply;
`9
to
by
claim
ever-being
grace.

(e)730

II

Part

had

Maximus
the

pure

has

been

what

disposition

he is

man in

the

especially
doctrinally

so that

the

emerge

very

If
handed
given

to

contrast

over

X6yoG -

pairs

connection
15
(d)

the
of

is
will

the

to

store

for

the

consequences

of

free-will:
In

is

happen
in

the

of

will

what

this

way we see
and

anthropology

the

Both

saint.

pivotal

in

and it,

it

and how he uses

kdotiaot,

rp6 coC , cpvot1c -

here.

strongly

a twofold

what

is

in

it

personal

on man's

to

will

teaching

ascetical

he refuses

what

forgiveness

II

Part

forgive.

not

because

obvious

man's

and structurally

depends

turn,

of

that

all

of

also

previous

facing

of

role

central

the

and

he does

if

The most

say.

possibility

him

befall

but

he now describes

so that

other

forgiveness,

that

by saying

because

necessary

an account

provides

forgiving,

the

(e)

II

unforgiving

the

to

about

Part

it

is

about

said

between
that

concluded

(d)

II

Part

to

forgive,

Temptation
interpretation,

the

and Evil.

unrepentant
The latter

temptation

being

man is
are
'law

of

consent,

sin'and

and the
his

that

activity

traditional

life

is

is

heartedness,
that

he is

destiny

when he abuses
Creator,

over

hands

the

because

man,

them,

is

King,

and man's

in

which

turn

been

hard-

forces,
his

puts
freedom

his

in

now cast

and

his

of

destructive

The God who has

Father,

given

intrigue

God who-respects

of

it.

that

to

is

are moments in the

731
The basic
sin.

of

by these

overcome

handed

in

is

The Devil

diabolical

process

here

Maximus

of

concern

Evil

Maximus

of

'action'

and

the

of

scheme

up with

'Consent'
analysis

consent.

the

be bound

to

interference.
monastic

in

as the

understood

follows

place

seen

being

evil

373
One

as

portrayed

the

Just

of

role

even

Judge.
does

Maximus
law

'the
logical

of

sin'

.?

but

He hastens

already.
created

with

without

human nature,
agency

the

of

the

that

in

Evil

One.

of

it

is
it

'temptation'
with

content
to

assure

fact

influence

malign

tries

that

it,

not

'law

to

define

to

He is

description,

on an analogy

this

hesitate

not
32

nature'

which

us that

the

in

a phenomenoit

understand

as

basically

we have
first

met

man was
of

no way constitutive
by the

was introduced
the

He qualifies

on human destiny

of

causality

by saying

that

the nature
kneaded this
into
of men and persuaded
to make the desire
of his soul pass
man by deceit
to what is forbidden
from what is permitted
and to
turn
to the transgression
of the divine
command733
ment.
inspiration

The scriptural
Maximus

is

that

God.

of

deceiver,
creativity

contrasting
The Devil

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God's

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and

human will,

which

consummates

teipaabc
is

of

voluntary

This

goal,

consequence

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an alternative

provides

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736
disposition.
of

the

of

grace

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on

corruptibility

geapOCm

opposite,

and

which

the

of

appro735
Here

fails
man who

its

to

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free

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freedom

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presented

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and degeneration

%6ToC

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priation

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of

be good.

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the

of

creaturehood,

of

e C cIvac

to

that

ensure

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evolution

activity

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to

weakness

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antithesis
734
sin'.

dust

in

to

capacity

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ctvat,

yv(4uTj adopts

ground

to

splendid

In

etvc
his

him

from

as progress

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with

trapped

and so he is

place

was designed

commandment

374
man

be
in

'the
the

will

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activity.
we find

in

more

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in

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tradition
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context

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pretation,

it

expression

dissociated

from
man is

Maximus,

a stake
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fail

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forgiveness

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of
be noted

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is

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inter-

second

the

with
not
740
of

wholly
For
superior
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a protagonist
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eyes.

from

to

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forgiveness.

Father'
God,

741

he considers

conversion:

the

place

sinful

of

warfare

conflict,

returns

obtain

of

to

refer

should

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scrutiny

factor

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interference.

angelic

to

concerns

consent,

up in

above

ito'Bp6

so that,

'evil'

primarily

one who uses

to

the

is

caught

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significant

influence

these

and to

process

whole

diabolical

eludes

Maximus

Unless

synthetic
739

Maximus,

while

external

powers,

the

demonic

activity

he wished

of

the

act
Noster,

and

psychology

of

introduction

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ascetical

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in

from

of

wider

kernel

the

sinful
is

It

that

and Christology.

with

of

what

with

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xcLpaa6C

shows

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Maximus

sense

anthropology

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is

and

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of

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stages

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identical

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phases

so that

to

his

drama

'mode which

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clear

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on the

distinction

in

Noster;

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tradition,

verbally

characterized
we pray

a whole

this

is

concentrates

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in

and critical

disposition',

Maximus

of

Pater

cumbersome

passionate

it

For

are the final

738
'Consent'

'action'

that

737

tradition,

describes

disintegration

language.

technical

all

Maximus

and spiritual

moral

the ascetical

with

and erudite,

primitive

the

keeping

in

Elsewhere,

375
both

forgives
who now

he

376
as 'Just

portrayed

of his

quences

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of

'does

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part

prevent'

human autonomy

of

Maximus

abuse.
permissive
The

'law

with

the

will
of

the

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canons :

creative

can

only

tute

the

of

the
as
,

the

vision

the

warped

of

vortex
power

the

he thinks

of

mean that

he realizes

omnipotent

and to

passion

the

of

Evil

plight

mercy

One.
of

that
of

man is

where

God.

In

does

totally
the

It

passage.

to

subject
not

man as desperate,
man is

the

for

free-will.

liable

become

This

substit-

of human existence

character

precarious

of

this

Devil

the

man to

passion
his

these

God is

induce

of
in

of

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Maximus,

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reality,

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to
This

sources

to

him

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ovpyk
.

attempting

the

way

and mastering

in

L
or

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captivity.

sin'

and

the

for

this

its

will.

positive

now have

contrasting

of nature,

source

unreal

The role

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of

cmopcvs

3oewc
cp

the

'law

of

punishment

to

dishonourable

cause

the

punishment

for

His

him

staining

for

be a deceiver,

Xcioc

into

reminded

to

The counter-

.?

that

One'

for

the

of

ransom'

is,

'abandons',
42

to

the

own misguided

'allows',

than

'Evil

man,

as the

genesis

the

in

God rather

and the

given

not

assigning

Preference

we are

gnomic

of

his

to

liability

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unforgiving

is

puts

is

is

sin'

respectively.
nature

'does

and

leave

he suffers

what

Judge

The Just

punishment.

initiative

show that

to

careful

in

God's

attributable

freedom.

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initiative

to

and

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Maximus

God the

he applies

which

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use

to

of man intact

freedom

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will

hardheartedness.

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Judge',

plunge
to

mean that
but

it

dependent

Capitum

the

does
on

de Caritate

377
Maximus

Centuriae,

Quattuor

be warred

man to

God permits

he says

of which

principal

we forget

detached

not

Him who has helped

Having
deal

will

then

in

turns

tion

will

his

God is
its

retains

is

point

freedom

that

the

law

in

the
of

merely
in

will.

of

and its

principle
are

in

brilliantly
nature

founded

canon,

than
in

of
his

the

the

the

eagerness
fabrications

the

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basis

counterfeit
'because

them'.
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of
is

not

factor
authentic
brought

thinking

less

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passions
for

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746

aT

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xac'

passions

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745

sin'.

of

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interrupt

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man.

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law

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seduce

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prevent

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passions

which

The contrast

human activity

the

as

of man

will

that

the

Again

of temptation;

consent.

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of

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out

is
the

way in

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the

passions

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caricature

the

it

constitutes

God,

us

reminds

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description

view,

of

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of

zation

is

and the

them.

the

he

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'He does
to

Judge

prayer

with

and again

human activity,

of

Neither

will

voluntarily
it

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dominical

autonomy:

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to

power of

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the

Just

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given

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permissive

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744
Again

This

from

in

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which

relationship

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demons,

why

when we become

'that

sense

Judge

from

flesh'.

hie

attention

the

is

reasons

our own weakness nor

743

first

terms

which

of

him

the

these

of

way in

man in

with

by the

upon

the way in

examined

'evil'

and

us' .

five

enumerates

747

man's

its

The passions
phantasy.

It

is

thus

that

fall

back into

the

man enters

non-being.

character

privative

realm
748

This

reminds

the

theology

in

of evil

and tends

of minus-being

of the

us

of Maximus

and gives us a glimpse of the dark kingdom of the Evil

749
'Thinking
less of' implies
One.
in recoga failure

deficiency

entails

The twofold
treatment

eyed

for

A&-yoc,

the

bias

enigmatic

in

o7cov6ij

phantom

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of

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known',
'have

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outline
in

the

Father'.
dictate
obligation

context

spring

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Maximus

of
twice

implied

in

Maximus

which

activity
"E&EL
'have

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and his
752

forgiveness
ourselves

scL
act

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which
,
human liberty

of

the

"Ebe,.

consistently

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governs

by the

required
what

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understanding

di ootiaaL
use

also

751

further

rejected',

the

but

Noster.

man we can discern

of

on man to

pursue

to

Pater

his

rebukes

reform

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said

being,

his

final

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to

his

should

and the

of

insubstantial.

that

preserved',

a complete

an

an enthusiasm

moral

made sure'

the

due to

passion,

imperative.

moral

towards

and ale oa

of

of

genuine

vision

is

role

proper

impetuosity

out to the unforgiving

of

will

levels

series

in

open-

the

referred

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the

accept

of

which

of

highest

to

of

man is

conveys

already

notion

rebuff.

in Maximus'

human becoming

failure

with

good

In

as wilful

made explicit

in

man's

counterfeiting

has

as well

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cpoewC

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suggestion

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appreciation;

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responsibility

The

in

human act with

its
alternations
50
is
There
and appetite
an
element
.?

the

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in

implication
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as a defect

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nition

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of

imposes

an

with

his

'Our
the

basic

378
to

natural
in

law

the

the

man has

as it

law

divine

the

and natural
source

the

eternal

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from

rather

endowed

with

discrimination
the
In

contrast

of

the

his

in

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to

Logos
the

'law

of

passions'754

which

sin'.

As Maximus

intimates

law

the

of

passions'

reality,

but

place

of

nature,

moral

'black

in

attempt

to

movements

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of

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consistent
the

is

soul'

it

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gaze
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accordingly.

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law

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of

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basis,

ironical

opens
effect

not
In

choice'.

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law

'the

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foundation
has

of

source

up a
of his

God.

have

should

the

'voluntary

man's

which

at

play

and rejection
have

before

moral

with

the

he is

Because

we find

here,

but

open and

identical

a perverse

hole',

The next

to

in

is

illusory.

is

conceived

philosophers,

adjust

nature'

is

derived

merely

discern

to

is

here
arbitrary

sensitive

man of

is

being

Himself.

and to

will

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not

that

us that

question

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0753

between

nature,

of

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rooted

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of

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ultimately

its

fashion

closed

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will

so that

with

consistency

after

of

that

human activity,

of
of

law

the

that

claiming

movement

influence

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already

Logos,

the

X6yoC

is

Maximus

recognize

formation

seen

ultimate

from

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exercises

the

of

process

What we have

the

to

capacity

95ocwr.
the

is.

nature

of

he should

the movement of nature's

with

accordance'

what

Maximus says that

structure.

379
have known

to

do with

the

have

taken

place

preservation
if

man were

knowledge
with
a right
of 'the
755
96e
that
G: is now brought
to
so

380
on the volitional

bear

activities

man's

has

Yvwn

law of nature'

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level

of

while

to

cpocwc

the

the

have

required

the

expulsion

from

Yv4u

just

as light

and dissension'

disorder

because

of

the

'Our

and spiritual

life

these

Having

vices.

he now turns

negatively,

his

and rounds

off

man should

have

his

series
his

managed

He has

prays.

fj
cx.

between

analogously

his

because

final

his

urgency

is
to

requirement

same insistence

to

governed

757

pressed

and is

man is

he cannot

previous
is

the

to

attention

by the

meant

UeL

infinitives,
on our
to

how

form

put

must

he
when

be heard

essential

and here
properly
effectively,

pray

be merelip-service.

will

the

one who prays

unless

neighbour

prayer

xoQti'oat
its

that

positively

the free-will
that
about
unconcerned
does
of nature

and %poaevfj

he insists
to

orientated

drawn

already

and

freedom:

he is

if

and dissension

hatred

aside

bond

concludes

the

of

contrary

by saying

strictures
personal

that

it

to

have made sure

he should
Besides,
co-operated
nature,
entirely
with
anything
at all
which the principle
756
bestow.
not
Maximus

moral

man's

implicitly

attention

of

petitions

the

(vw4n

with

passionate

that

conviction

dealt

He

final

the

with

would

passions'

darkness.

on forgiveness,

pivots

This

the

of

turn

the

raising

as typifying

concern

and his

Father'

and in

person.

'law

dispels

'hatred

of

the

of

mentions

his

of a

same time
the

have

life;

in his

X6 oc cpocw6

at

self-

should

have been the product

adopted

by it,

informed

of man's

that

operations'

'the

should

that

Myoc

'natural

the sway of

preserved

been

is

It

expression.

aspects

and conative

The
has

which
so that
attention
a whole

with
with

lent

this
the
them,

381
the

bearing

Maximus
in

is

This

did.

a matter

neighbour

is

a phrase

that

Maximus'

concern

become either

in

Ca
9 LWcLut

true
in

the

in
of

the

the

of

Part

Evil

We have

is

deals

and their

demanded

In

Chapter

from

character

from

an ascetical

with

the

the

Evil

III

this

final

consequence

of

the

one

to

future

which

sin,

and the

temptation

desire

to

part

man's

above,
of

effort
we have
forgiveness

of view

point
petitions

of
in

be liberated

One as motivation
in

for
the

drawn

Pater

the

of

mysteries

corresponding

and gives

is

crucial

into

that

already

arranged

and the

tion

the

One.

seen

Maximus

place

through

forgiveness

falling

frustra-

and the

from

latter

the

697759

III,

Noster

from

those

to
open
and so

sees

and protection

freedom

men become

that

fragmentation

God's

of

gift

sincerely

include

power

or destructive

person

Maximus

tension

This

same nature,

of

as its

between

work.

nature

the

universal,

tension

ensuring

of
to

as well

as the

who prays

Father'

possession

758

caLv

innovation

former

yvSc

forgiveness

that

in

The

concrete

his

in

stultification

nature

divisive

will

btdo'taoLC

same relationship

issuing

of

and the

creative

teaching

ascetical

xaTc

concept

unity

the
,

persons

tion

with

in

his

to

on forgiveness.

centred

the

evokes

can

that

be a relative

to

said

and

cpvaLC

is

Noster

Pater

importance

rate

us again

and reminds

the

first

of

as they

responsibility

of moral

same weight

so

the

the

from

first
tempta-

undertaking

other
attention

and how its

'Our

what

petitions.
to

the

function

382
in

the

spiritual

in this

language

forgive

not

the

that

forgive

interest

the

life,

The exposition

prayer.

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The

already.

it

as the

to

Maximus

but

man is

not

of

we may too
to

occupation,

of

of

Part

evokes

reminding
victory
that
Y&Lln

the

over

is

who gives

world,

virtue

actual

sins

as a

seen

man

with

remains

Ca
q)o CLU

to

will

the

enter
at

Paul

St.

of which

of
Christ

mean that

least

Logos

the

in

who wins

men the

Finally,

.
of

speaks,

pre-

monastic

emphasis
role

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seen

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perfect

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in

we have

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a specifically

fundamental

liberating

ensure

out'761

Christological

readers
the

it
to

attain

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ih

find

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allowed
This

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and so to

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it

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involvement

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him
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of

it

faith

mirrored

contrasted

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assured

Maximus

to

committed;

is

and not

sin

Father'

little

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he is

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highlights

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you

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problem

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Maximus

sin'

'If

Forgiveness

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the

is

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will

law
One.

to

of

besides,

Evil

adds

of

and grammatically
deeper

the
is

which

neither
760

the

overcome

as central

Christian

Noster.

be forgiven;

we shall

passage

and forgiveness
the

sine,

of

structure

from Scripture:

you yours'.

power

this

of

Pater

quotation

we shall

to

abandoned

of the

that

guarantee

ensures

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by the

emphasized

men their

Father

heavenly

is

by the

strengthened
will

life

whole

Part

by

II

the

commandments

and who unites

nature

by

Conclusion762
Here Maximus returns

to

the

complementary

ideas

of

383
66wocs

and

xevWaLr.

treatise.

whole

He wants
of how

a realization
alternative

to what

immediate

consequence

love

the

Evil
his

shares

life

to

the

this

work

twofold

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avert

God.

to

order

to

keep

cope

with

the

demonstrate

latter
of

kind

pleasures
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of

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participation

as future
in

to

of

is

reality

freed
This
of

to

pray

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way

nature

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to

the

Calling

of

and to

be relevant

we are

nature,

slander

it

endure

order

corrupt

yd. i;

Creator

pains.
the

to

the
in

pleasure

man's

by

as well.
that

to

temptation

to

relation

himself

he seeks

the

in

Evil

the

of

placed

bodily

is

involuntary

ensure

is

informed

then

The former

The place

voluntary

we prefer

should

pleasur-

by contriving

desire

is

and involuntary,

with
God;

the

for

that
Prayer

Jesus

from

desire

submission
between

he bends

soul

One

distinguishes

undoing

man's

each
who love

Evil

of

effect

it.

avenge

rejected

those
the

must
which

that

and unbidden.

temptation:

The remedy

nature.

voluntary

the

we have

of

the

is

by suffering,

undermined

in

of

prayer

associates,

Maximus

latter

the

is

love

This

principle

devotees

the

deliberate

by seducing

first
to

the

sin,

One in

with

are

and painful,

beget

to

that

the

of

The

knowledge

and that

be

to

prayer

engineered.

with

his

temptation.

temptations
able

basis

The latter

voluntary

86woLC

the

aewaCC a real

appreciative

Father

while

death.

receive

had

consistent

properties

God receive

has made

this

man

On the

One.

the

of

perversity

of

be our

show God to

will

man's

by a life

be expressed

purpose

x6vwoLC

God who offers

of

the

he organizes

which

around

on the

name

from

present

will

come about

the

good

things

to come,
Lord,

'given

who alone

glorified

by all

We should

us to be seen in Christ
with

the

creation,
now be in

the theological

resonances

the

contained

'mysteries'

Father

384

himself,

and the

Holy

our

Spirit

is

Amen'.
a better
of that
in

position
early

the Pater

to

appreciate

statement
63
Noster:?

of

The text
be found to contain
of the prayer
will
the petition
these
things.
For it speaks
of all
of the Father,
of the Name of the Father
and of
the Kingdom.
it presents
Besides,
the one who
It
by grace.
Father
prays
as being a son of this
those
in heaven and those
asks that
should
on earth
become of one will.
It commando us to ask for
bread.
It prescribes
substantial
reconciliation
for men and binds
to itself
by forgiving
and
nature
being
forgiven,
by the
not being hacked asunder
differences
It teaches
of free-will.
us to ask not
to enter
into
temptation
which is the law of sin,
it
For
and it recommends the avoidance
of evil.
the
that
the author
was fitting
of
giver
and
benefits
to those who
should
also be a teacher
believe
in Him and imitate
in the flesh,
his conduct
the words of this
providing
of
prayer
as precepts
life.
treasures
Through
these He revealed
the hidden
in Him,
that
of wisdom and knowledge
really
exist
to
impelling
the desire
those
clearly
pray
who
of
enjoy them.

385
CHAPTER V
THE CHRISTOLOGICAL DIMENSION

of this

The purpose
to

references

and the
so that

chapters

previous
ing

Christ

of how Maximus
it.

about

asked

Christology

way because
The point

when he had

entered

Christ

about

of

the

in

the

Mystery

fill

out

of

the

view

will

be that

into

full

possession

and His

saving

to
his

claimed

needs

the

of

aspects

in

in

his

Confessor

the

intervention

of

attention

Church

of

if

Chriatology

attention

that

understand-

our

his

explained

require

and Soteriology

a special
time.

have

will

to complement

Christian

we can

would

This

is

chapter

of

his

thought

in

the

lives

of

men.
(i)

The Hypostatic

is

It

Union

a commonplace

Christology

of Maximus

formulation

of

a concise

way his

tradition

in

spoken

the

contrast
both
point

the

hypostasis

thus

of view,

Eutychian

raai
of

at

is

and nature,

so that

implications

same time,

transcending
and the

The language
of

Cyril's
(2)

azQapxwzn1

b7,60tiaoLs

and

iL
cp

of

but
the

had
il)

votv cpaeaW

contradiction

the

doctrinal

Chalcedon

words.
v

in

illustrates

a whole

and

monophysitism

Nestorianism.

enclosing
a few

of

space
k6a

one and two

of

dogmatic

the

of

formulae

the

that

studies

a development
and his

power

principle
of

is

Chalcedon

Ii Ca

of

where

Maximian
of

in

respected

a different

limitations

two-person
Chalcedon

of

teaching
spells

Ca

c5aLr. roV

by the

juxtaposition

the

can be

Christ

from

out

of
the

A6yov
of

and the use of v with

the

!v
'rgXe Lor.

natures p echoing Cyril's

(3)
Iv &vepu t6'cTjzL
,
(4)
which
,
cpacoLv
Maximian

the

of

bvo

pvoscov

duality

in

Christ

this

unity,

of

Ix
ov

those
ex

are

this

affirmed

to

the
in

the

we find

them

Maximus

was the

from

with
the

the

natures

natures

itep
OTC xaC
In

the

the unity

that

bvo

but

of

hie

Alexandrinus'

!x

of

for

its

and

by
omission
(7)
Neither

but

the

duality

is

redress
v
and

Ix

the

two

the

balance

in

relation

no way mutually
in

to

the

and the

person

natures

with

and in

such

the

by
to

intact:

the

natures

so that
(8)
to

esti

insight
natures
of

identity

a way that

the

writing.

distinctness

the

The

exclusive,

Antiochian

He sums up his

is

natures'.

Neo-Chalcedonian

add the

comprises

formula

terminology

the

association

Symbol,

to

go' Cv

His

Antiochians

keen

remains

for

the

pair.

the

the

concern

to admit

language

'Christ

first

the

of

of

as in

that

in

oIC

below.

the

that

between

in

bvaCvf

Iv

the

formula.

co-ordinated

Neo-Chalcedonian

subject

in

Chalcedonian

used

Christ

of

a formula

with

examine

accounts

Union

emphasis,

natures

in

off

caught

by Dioscorus

thinking

Neo-Chalcedonians,

relationship

not

The close

by saying

Cyrillian

!v

some way from

in

appear

contributing

it

we shall

was prepared

"(6)

who drafted
or

is

occur

way of

lv

that

clarified

vo ov vo
in

turn

does

proceeded

intentions

in

overlooked

Eutychee

Christ

xa(

but rounding

was not

phrase

Chalcedon.

ee 6-rTrcL ......

had conceded
the appropriateness
(5)
that
as a way of ensuring

Cyril

Although
Ix

formula

386

of
the
1

into

the

in

Christ

the

the

duality
wv

the

subject
of
Iv
xaC

*(9)
of

Maimus,

the.

Ix

&v
the
indicate
and

of distinction

some kind

and the

the whole

between

logical

anteriority

Zv emphasizes

the

is

It

union.
igitur

natls

in

quid

Christ,
to

to

the

the

of

principle

being

without
In the
in

sophical

tradition

and there
at

is

Chalcedon,
of

resolution

by their
failed

take

b7c6atiacc

the

the

problems
the

order

on the

cvvcc

of

world
meaning

by trying

to

of Eutyches

and Nestorius

a merely

transcends

70S

of

the

and is

cIvaL

philo-

hypostasis
way to

the

grasp

quidditative
were

and by MPximus

account

He has

quiddities

of
the

in

how
,

two

subject,

Incarnation

once

but His

a sense

and points

caused

Maximus

The Greek

natures.

affirmed

sufficient
at

of

is

In

is

doing

the

with

the

it

same time

the

else

a unique

define

a third

not

(12)

them.

contemporaries

orthodox
to

to

it

The solutions

way.

the

but

of

significance

to

natura

may be,

anything

concentrated

no attempt

is

without

we have

some way from

distinct

there

contradiction.

reduced

salva

in nostril".

order,

identified

Incarnation

totus

and at

is

the

perfectaque

order

not

in

unam coeunte

hypostasis

is

The

union.

view:
in

et

that

that

with

insist
that Christ
(13 )
The 'who'
natures.

them.

fact

their

Leonine

aufs,

essential

will

'what's

in

emphasises

two natures

hominis

whatever

can be identified

violence

the

veri

on the

to

naturae

totus

that,

reducible

not
it

Deus,

est

the

of

but

Christ,

of

natures

with

ergo

go' Cv insists

The

the

utriusque

integra

In

personam..

as that
elsewhere formulated
(10)
hx
does not imply
The
parts.

of

associated

subject

is

permanence

proprietate

the unique

humanity

the

of

any pre-existence

verus

that

a distinction

natures,

the

between

387
and the

way in

to

seen
have

which

identified

can preserve

with

the

388

of

being

the

of

unity

XwC

the

development

the

etvaL

work

the

of

to

serve

being.

developments

MPximue

to

comprehensiveness
theologians

by the

The most
on the

the

to

proper
is

This
is

each

his

of

answer

and the

universal

proper,

so that

him

that

and the
say

that

particular

identical'.

is

'according
universal
two

the
is

(18)

the

of

been

attained

whole
(17)

the

natures

to

the

Fathers,
essence

identical.

hypostasis

In his

to

the

is

The

of

the

types

which
teils

common
for

nature,

person,

the

Maximus

therefore,

of the

letter

common

to

'union',

Christ.

and the

(16)

and the

The proper

analysis

is

whom the

question

and the

Maximus

composed'.

particular

in

XV.

(15

of union

Christ,

He is

'What

the
us'.

of

Maximus

of

Epi stole

types

Deacon,

the

of

are

give

common and what

which

is

to

the

is

him:

asked

clear

is

and

meaning

views

in

mystery

Cosmas the

henceforth

that

be found

what

members

and what

may become

he refers,

to

the

of

of the possible

has

and who has

addressed

union

the

to

on the

this

therefore

'Christ

says:

is

analysis
of

the

had not

which

another

theological

to

enhanced,

exposition

heresy

bearing

to

the
of

of

Chriatologg14)

attention

appreciation

formulae

systematic

Monophysite

would

Chalcedon.

at

a laborious

and

his

into

availAof

had been

hypostasis

in

characteristics

by drawing

the

new insights

formulae

incorporated

could

the

particularly

ontological

particularising

by which
q
of

relevance

whose

enough

integrity
In

Chalcedon,

hypostasis,

of

already

had done

of

followed

order

the

teaching

Chalcedon

After

the

the

and humanity.

divinity

that

Leontii,

underpin

Cappadodian

order

in

damaging

without

of

doctrine

of

be gained

would

Christ

of

they

and the
both

being

of union,

389
the possibility

he rejects
throws

light

considerable

For

the

Maximus

order

holds

in

good

a direct

union

of the union

and human natures

of Christ.

and the

of nature

every

realm

and

of natures

on the mystery

to one another

are irreducible

hypostasis
principle

divine

of the

hypostasis

of

order

in

of

and this

being:

of

is distinguished
from another
For an angel
angel,
a
man, an ox from another
ox, a dog
man from another
dog, according
to hypostasis
from another
and not
to nature
and essence...
even in the First
according
Cause, without
and creator
we
of everything,
origin
and hypostasis
are not identical,
see that
nature
for we recognize
of the
and nature
one only essence
from
hypostases,
divinity
in three
distinct
existing
by their
properties
unbegottenness,
each other
...
the
begottenness
and procession,
which do not divide
divinity
the
the
ineffable
power
of
unique
nature
and
three
into
essences
or unequal
natures,
or even into
in
but
the
equal ones,
which characterize
persons
divinity
and who are themselves
whom is the unique
19)
this
divinity.

is

Consubstantiality
nature

in

common;

proper

to

them,

'the

view

The union

hypostasis

is

characteristics

hypostatically

of nature

order

here

says

from

from
of

distinct

that

beings

from

proceeds

or as Maximus

distinctive
of

possible

distinctness

so that

them,

terizes'

only

between

is

what

'charac-

what

one point
each

beings

being'.

must

have

of
(20)

be in

the

to one and
The things
according
which are united
that
is
that
are of one
nature,
and
essence
only
the
they
the
and
nature,
on
essence
are
and
same
consubstantial
and on the other
one hand entirely
(21)
distinct.
hypostatically
They

are

nity,

consubstantial

because

they

immoveably

which

identity;
difference:

personal

enjoy

distinctness

of

their
because

accounts

essential
of
for

their

communatural

hypostatic

390
one possesses

each

the

with

complex

that are his the principle

(2Z)
to him most properly.

are

united
are

or person

6ot3A6ctiatia
indivisible
the
mark

the

of

unit

each

is

the

is

Hypostasis

recognized.

way are

necessarily

irreducibly

respects
the

To Maximus

it

at

but

between

have

the

is

which

wrought
being.

in

which

admits

no

unity

in

'each

one

find

essence:

of

it

union;

which

the

of

substance

the

distinctive

off

in

the

the

of

The only

There

this

from
of

can be no

natures

as such,
that

same species,
possibility

same hypostasis

properties

The hypostasis

the

consistency

can be no possi-

between

understands

individual

there
(25)

individuals

Maximus

seen,

so that

inviolable,

the

retains

of natures.

in

is

of nature

that

same essence.
is

natures

species.

principle

consubstantiality

of

for

and

community,

unity,

in

are

personal

come together

their

X6yos

creation,

question

possess

they

hypostasis

distinct

the

of a fusion

only

that

properties,

The beings

the

different

by their

unique

they

that

indestructible

something

bility

the

same hypostasis

(24)

other'.

granted

the

of

underthings

of

own essential

by which

is

division,
this

fact

that

by saying

the

analysis:

but

realized

its
of

by the

them

on this

belongs

for

union,

of

distinctive

from

one off

that

one and the

by reason

become characteristic
from

to

this

which

by which

reason

kind

same hypostasis

He elaborates
(23)

essences.

the

according

properties

of hypostasis

he has embarked

of which

standing
which

comes to

then

Maximus

of

and,
to

of
from

happen

each

nature

which

all

the

others

of
the

what

we

through

of

two natures,

union

the

mark
same

common

it

391
hypostasis

or what Maximus calls

kdo'raaLC

avvOe coC

distinctive

the

union.

Accepting

soul

and body,

Maximus

static

union

in

the

properties

identity

its

gives

Maximus

it

his

to

the

applies

each

body

of

the

union

the

hypothe

'Paul'

is

of
They

of his

result

involved

The sum of

and soul

hypostasis.

sum of

nature

as exemplifying
natures.

the

by the

theory

current

sees

Chris t ology

of

problems

the

to

peculiar

to

peculiar

distinct

two

of

be marked

, would

properties

the

in the case of Christ

to

enquiry

what

his.

are

the

that
He
teaches
The Word of God himself
us clearly
by which He is
in essence and nature,
is perfect
identical
and
with the Father
and consubstantial
the
the Spirit,
preserving
confusion
without
wholly
his
keeping
in
his
difference
with
person,
personal
from
to which He is different
hypostasis,
according
He has taken flesh
the Father
of
and the Spirit.
the Holy Spirit
and the holy Mother
of God, Mary
become
That
has
man perfectly.
and
ever-virgin
He became a perfect
man by the assumption
means that
intelligible
having
flesh,
and reasonable
a
an
of
in Him both its
flesh
nature
which receives
soul,
(E
that
being
is
to
its
hypostasis,
vaL)
say
and
$cpeoTvaL
(
)
From its
and subsistence
the
because
the
it
is
together
Word,
with
conception
(or
took the place
the
Word himself
rather,
of
seed
Incarnation.
He is the seed) of His own voluntary
hypostasis
Thus He became composite
as regards
. (2 1
is simple
and not compgsed.
who, in his nature,

to

the

second

not
nor

confused

community

of

composed,

of

the

the

two

so that

in

essence

he can

He is

united
showing

members

Incarnation

each
to
that

of which

of

the

of
the

His

members

Father

composed.

was

members,
the

of

of which

and to

He safeguards
He is

Christ

By reason

unity.

has

Maximus
that

conclude

belong

must

which

difference

hypostatic
of

the

categories

natural

by the

by nature,

Mother

place

by the

divided

ence

of

above,

outlined

is

took

that

The union

He

his

the
(27)

of

differBy

392
reason
members

which

that

his

is

the

the

highest

for

Maximus,

ities

his

of

the

unity

maintains

two natures
is

Maximus

community
the

to

explicit

own

in

see that,

we can
of nature

same time

unite

his

of

among themselves

Prom this

at

terms,

differentiation,

without

own members

Christ

his

stasis.

Mother,

identity.

Mother;

of

individual

personal

and his

proper

the

completely

unity

his

of

Him from

and his

appeared

enjoying

particularity

distinguish
Father

hypostasis

Father

hypostatic

the

of

form

the

his

with

particularhypo-

one only

this:

about

The hypostatic
of each of the members,
particularity
is composed in his unity,
has
of which Christ
(&
in
ew AeaEv
a common characteristic
resulted
a characteristic
which marks
xoi, vv
YvupLQa
the hypostasis
together:
and which they constitute
hypostasis
for we say that
the unique
has become
by an
common to the fl
sh and to the divinity
ineffable
union. i28)
Here

we see

characteristics
hypostasis

unique

The hypostatic

is

into

truly

the

individual

its

logos.

of

mystery

flesh

of

traits

of His

these
This

the

being

the

partic-

are

determined
it.

the

Son of
by His

This

and life

Logos.
in

results

Incarnation;

Only-begotten

the

of

an astonishing

us

the

reveal

hypostatic

characteristics

the

the

with

hypostasis

gives

the

of

identified
'The

marks
of

and they

personality
dimension

the

fusion

xotvv

Yvcpi. aa
insight

of

is

natures

each nature

of

ularity'

the

of

distinctiveness

the

that

clearly

It

God;

all

eternal

extends

as man.

flesh

to

every
His

marks

style.
Maximus
of

this

to

throw

union
into

then
in

proceeds
order

relief

to
the

to

draw

offset
orthodox

out

the

unorthodox
dimensions

implications
claims
of

the

and

393
mystery.

This he does firstly

the

that

flesh

the Logos assumed and then

of the

of view

from the point

of view of
the point

from

Logos :

assuming

the difference
The flesh- has not preserved
with
to the Logos by the properties
which
regard
distinguish
it from other men;
nor again was it
that make
from us by the properties
distinguished
the
from the Logos.
But it preserved
it different
the Logos by the
hypostatic
union
or identity
with
it from us, just
as
which distinguish
properties
difference
from the
it has kept the essential
to us naturally.
by which it is united
Logos by that
the hypostatic
Just as the Logos also has preserved
by the properties
the flesh
union
with
or identity
is
from
distinguish
Son
Logos
Him
as
what
and
which
being
by
divihij7y
in
the
united
essence
and
common
by the properties
to the Father
and the Spirit
the
to which,
as God, He preserves
according
He
in relation
difference
to the flesh,
of nature
difference
both
the
and the identity
combined
(29)
between Himself
the
extremes.
and
Maximus
proper

concludes
of

each

of

itself

forces
below.
the

his

Cosmas,

members

way in

he is

uishes
He has

in

absolute

the

not

manner,

in

the

divine
for

Trinity

in

in
the

intact

the

three

ovoCa

in

that
one

each

of

with

the

its

numerical

persons

were

on the

Spirit

as human persons

that

what

men.

were

was identified

substance
instance,

Trinity

merely

but

one human nature,

and the
all

disting-

what

leaves

union

that

distinguishes

what

had established

Holy

this

defined

examine

Him with

with

composed.

avv6e'oC

that

Father

other

The Cappadocians
in

has

We shall

the

the

common with

hypostases

Maximus

k6a'caaL

unites

while

on the

He is

attention.

what

common and the

the

which

of

emphasising

as Son is

and

both

which

of

notion

Him as man,

one hand

the

on our

Here

Logos

He has

the

When we recall
for

that

the

totality

identity.
distinguished

in

share

Three

Persons
of

For

an

the

Basil,

among

394
by identifying

themselves
),

CoLatirtc
being

and the

begotten

the
the

other

the

same way that

attributes

have

only

often

the

of

the

his

is
it

the
is

tion

the

the

thing

that

plated

in

is

mystery

the

which
in

Trinity

with

xap

rpfRoc

synonymous

practically
of

refinement

Yevvi c$LC,

LS.

this

equal

terminology,

counterpart

- rp6 u,
b,x6atiaaL4.

in

with
ooCa

X6Yoc.

it

and the
the

applica-

to

every-

is

contemMaximus

But

and the

Christological

with
the

its

the

of

mystery

area

of

the

character

Christology

and
like

terms

While
bxpF. cca

k6'taaL4
and

finesse

such

apophatio

there.
ufw

of

The terminology

natures.

cPc6acwc

person,

mystery

in

cpvLc
*(34)

and giving

were
the

evolution

found
The pair

would become a way of extending

distinction

nature,

he sees

about

to

transferred

the

trinitarian

endangering

without

was gradually
applied

two

coherently

speak

with

and the

had elaborated

Cappadocians

keeping

of

the

unity
clarifies

and hypostasis

one nature
in

the

very

Maximus

existence
(33)
hypostasis'.

in

one person

to

order

Holy

in

fact

In

state

interested

of

hypostasis

and in

substance

hypostases

three

'the

nature

'the

exists:

primarily

essence

(32)
of

in

Persons

fact,

from

Persons.

in

Three

In

are

all

Three

deduced

'the
(31)

notions

the
(30)

terminology

tradition:
;

is

Three

the

same thing'.

the

of

nature

of

same thing'

so that

the
the

the

common to

one operation.

of

Persons;

Three

and
of

understanding
of

God are

Son

These

proceeding.

the

of

the

unbegotten,

Spirit

o&Ca is,

operation

usage

Holy

of

one will
unity

being

traits

distinctive

only

particularities

Father

the

(yvwpLoTLxaC

it

the

a
?6 oS

cpvai4 -

a wider

applica-

395
tion

drawing

in

Union.

(35)

making

to

the

to

Cappadocian

the

how a neglect

of

to

distortions

comparable

principal
for

himself!

value

of

in

On the

because

of

two

is

of

natures

not

in

of

will

from

the

Maximus
to

merely
to

do

and

o&aCa

demonstrating
led

Christology
truth.

lets

it

it

a failure

manner

Christian

that

that

we find

between

a parallel

Hypostatic

passage

where

same principles

this

to

terminology

balance

but

the

attention

Polemica(36)

required

tm6cTuaLc

of

an extended

heterodoxy

show trinitarian
justice

et

of

use

our

consider

Theologica
fine

implications

we turn

Before

be instructive
Opuscula

the

out

Maximus

The
speak

Christ:

the
the three
hypostases,
Arius
but denies
1.
confesses
is conthe Holy Trinity
Unity
and he does not say that
denies
but
Sabellius
the
Unity,
confesses
substantial.
because he says that
the Trinity,
the Father,
Son and
The Church of God both
Holy Spirit
are the same.
Macedonius
the
the
Unity
Trinity.
proclaims
and
confesses
that
because he supposes
the same things
honours
as Arius
the
the Church proclaims
is a creature;
the Holy Spirit
the Father
Spirit
consubstantial
with
and the Son and
that
is
that
He
God.
Similarly,
Nestorius
says
affirms
the
difference
is a natural
One
there
to
of
with
respect
because
but he does not confess
the union,
Holy Trinity,
to
he does not say that
this
union
comes about according
the
denies
but
hypostasis.
Eutyches
the
confesses
union,
the
in substance
introduces
difference
of
and
a confusion
to
Church
the
The
venerates
union
according
natures.
differthe
because of the inseparability
hypostasis
and
because
to substance
ence according
of the absence of
confusion.
both identity
2.
How does the strict
and
union
comprise
the identity
heterogeneity,
of substances
and the heterothe
Holy
in
Just
vice
of
persons
versa?
as
and
geneity
heterogeneity
there
is identity
Trinity
of substance
and
three
and
we
one
confess
only
substance
since
of persons,
is identity
hypostases,
of person and
so in man there
heterogeneity
one, the soul
of substances,
since
man being
in
likewise
the
body
is of one substance
of another;
and
is
identity
Jesus
Christ
there
Lord
of person
and
our
is one, that
the person
heterogeneity
since
of substances,
but the divinity
is of one substance
is the hypostasis,
it
is
Just
humanity
the
of
another
substance.
as
and
the unity
to confess
impossible
withof the Holy Trinity
the difference,
so it is entirely
necessary
out affirming
the
One
the
to
Holy
to
Trinity
of
proclaim
regard
with
both the union and the difference.

396
the difference
3.
Just as in the Holy Trinity
and the
by the same expressions,
but in
unity
are not signified
difference
the
hypostases
is signified
in
three
saying
and
the
is signified,
only
one
substance
unity
confessing
so
to the One of the Holy Trinity,
in recognizing
with
regard
the difference
the two natures,
is signified
and in
the one composite
hypostasis
the union
is
proclaiming
confessed.
4.
Arius
For just
as we anathematize
not for proclaiming
to hypostasis
the difference
in the Holy
with
regard
but for not declaring
Trinity,
the unity
so
of the nature,
the differNestorius
we anathematize
not for recognizing
in Christ,
that
there
but for not declaring
ence of nature
is a union according
to hypostasis.
5.
Just as we anathematize
Sabellius
not for proclaiming
the unity
in the Holy Trinity,
but for not saying
of nature
that
there
is a difference
to hypostasis,
so we
according
is
Eutyches
for
that
there
a union
not
saying
anathematize
to hypostasis
in Christ,
but for not recognizing
according
the difference
of nature.
6.
the difference
As regards
to hypostasis
with
according
to the Holy Trinity
with
regard
of nature
and difference
be
to
the
the
One
it
Holy
Trinity,
said
regard
of
must
that
it is not in the realm of perception
but is known by
the eyes of the spirit.
the Holy Trinity
How as regards
do you affirm
the three
hypostases
because of the differthe
hypostasis,
one
in
to
the
of
while
with
ence
regard
in one only
Holy Trinity
two natures
you do not affirm
because of difference
hypostasis
of nature?
7.
Just as because of the consubstantiality
of the Holy
there
is one substance
Trinity
you say that
only and
there
that
because of the difference
hypostasis
of
you say
hypostases,
likewise
because of difference
of
are three
there
are
say that
of the Logos and the flesh
substance
its
because
two substances,
the
own
of
of
absence
and
there
hypostasis
is one hypostasis
only.
say that
it is not by
8.
Just as in the case of the Holy Trinity
that
hypostases
that
the confusion
of the three
we say
is one substance,
there
nor by the suppression
of the one
hypostases,
that
there
regard
are three
so with
substance
it is not by the confusion
to the One of the Trinity
of
therd
that
is one hypostasis
the two natures
we say that
hypostasis
that
there
the
division
by
unique
are
of
nor
two natures.
there
in Christ
is union
He who does not say that
9.
because
the
difference
hypostasis
to
of
of
according
does
he
that
is
there
is
Nestorian;
who
not
say
natures
the
in
to
hypostasis
difference
union
according
of
nature
a
the One of the
He who proclaims
as regards
is Eutychian.
to hypostasis
both the union according
Holy Trinity
and the
the
holds
faith.
difference
royal
nature,
and blemeless
of

97

there
is difference
He therefore
10.
who says that
an2
to
Christ
does
the
regard
not suppress
with
union
the union.
For the divine
difference
Cyril
nor confuse
those
the union according
to
who suppress
anathematizes
because of the difference
hypostasis
and the Ecumenical
those
the difference
Council
who suppress
anathematizes
to hypostasis
because of the union according
of nature
in the One of the Holy Trinity.

It
to

Crete.

tarian

with

the notion
by the

ian

terminology

completed.

in

to

primarily

combine

a survey

of

transfer

unaware

theology

but

he relies

on the

guarantee

the

authentic

coherence

ultimately
who became

flesh

the

Father,

is

'the

object

there

so that

proves

the

Trinitar-

of

of

of

of

his
fact

this

to

and Monoto

analogy

position

and

that

Son

the

theology'(38)

be a break

cannot

had been

opposition

resources

by the

validated

is

also

up by Monophysites

put

is

and

Christology
the

of

thelites,

this

It

the

He was not

doing

kdotiaoiC

of

of

Trini-

balance

when a proper

areas.

question

to

Christological

of

both

the

the
bishops

Severian

conspectus

Maximus

of

the

the notion

ovoCa

time

represents

works

here

happens

what

between

of

that

can

that

it

essay

the

from

introduced

a similar

by showing

maintained

way of

been

how Maximus

errors

heresies

not

has

scope of this

passage

before

by Maximus

defended
(37)
It

demonstrate

remarkable

Sherwood thinks

Maximus.

position

beyond the

us far

this

fully

analyse

of St.

in

take

would

with

between

Economy and Theology.

In the Disputatio
the

character

analogical

of the

The term

and to creatures.
b.ovvIwQ
(39)
angels.

cum P rrho,

in

its

The wise

application
theologian

Maximus insists

notions
Oac, s

applied
is

on
to God

used

to God, to men and to

uses his

terms

of their

conscious
Doucet

out

points

'a unity

is

there

with

mise the use in

of

to

regard

of
(42)

Christology

natures'.

wills

of will

identity

entails
if

contrary:

there

must be two wills

Maximus is
in

both

the

there
must

is

one will;

where

be two wills.

reductiones

direction

of

to
and will

is

dispute.
to

ad absurdum

of
is

where there
there

are

two natures,
the

the

that

Maximus

show that

one

survives

this

Monophyin

indulges

their

there

then

Christ,

The principle
It

the

Here he argues
in

an

identity

Trinity:

and Economy and the necessity

and Monothelites

sites

of

What matters

them:

'the

Maximus:

bond between nature

transpositions.

analogical

Holy

Him as well.

of number between

nature

the

two natures

indissoluble

trinitarian

a difference

of nature.

are
in

Theology

equality

there

to the

legiti-

principles

by quoting

reversing

relation

to

and its

notion

as

of nature,

patristic

as well

is

But,

sufficient

of the

entails

Maximus

used in

argument

the notion

signification

based on this
of argumentation
(41)
illustrates
He
this
use'.
difference

'40)

flexibility.

analogical

98

are

positions

untenable.

The other
his

principle

in

terminology

use of trinitarian

Christological

because

Logos made flesh.

Pyrrhus,
proper
grounds

the
to the
that

Maximus counters

in

identity

to

is

the

the

proper

holds

in

Theology

that

if

this

is

and Economy are

of the

of his

but

not

so then

eternal

exchanges
that

principle
to the

of

elaboration

Theology

courses

objects

substance
it

the

of

In the

latter

that

is

questions

continuity

Maximus keeps in mind in

which

operation

with
what

is

on the

in

Economy.

after

the

399
the

Incarnation
is

Father

(43)

vain.

Logos.

Logos can be the

in

Theology

illustrating

this

the

context

is

were
IV,

Opusculum
tiality

of

the

have

nature

that

the

of other

of

the

Father

the

of
the

the

even

of

on the reality

integrity

of his

f t v,

of

uniqueness

though

they

is

a specific

Logos is

consubstantial

Cyril

booiaLoc

of the human
human traits.

is
his
flesh
well
as
as
(46)
This is not to claim
of men.

does affirm

of

consubstan-

Christ

it

us.

see in

Eustathius

men, but

and with

for

consubstantiality

of

Father

The concern

possibilities

of

"

U%dpEcwc

that

the

of aCa

as we shall

and Son,

insisted

soul

the

as proof

example

author

rfjr.

Mary.

Christ

For Cyril,

equally

the

' fjc

humanity

them.

meanings

but

spite

the

with

from

in

61.
Loovcoc

the

doovoc, oQ

Incarnate

that
example

on Maximus

and the

Christ

that

insists

is

we find

X6ioC

us,

rpd, xaL

For them He is

to

not

the

that

rp67cor.

Christ

he gives

The Antiochians
of

of

with

in

different

of

of one

lost

not

the

godhood

if

that

Duo(45)

trinitarian,

where

begetting,

His

is

an anthropological

birth

Christ

of

be in

would

can be applied

of predication

p&oL
to

Christology

formula

to whom passages of

understanding

shows different

in

baptismal

and preaching

Eunomium Libri

with
,

refers

the

as the

Theology

of

and Economy.

his

kpceWs

in

The implication

subject

In Adversus

This

faith

he cites,

which

Incarnate

valid

the

He then asks Pyrrhus

(44)

scripture,
the

that

result

object

be invoked

and so cannot

the

with

be the

Son cannot

numerically

draws attention
0(47)

In the

one with

unity
with
to the

that

with
the
two

case of the

400
that

commonness of nature
is
by

of

a matter

the

transfer

of Christology
not

be thought

them the nature

it,

possess
possessed

xoLvdv

that

interpreted

is

its

as obtains

in

identified

with

the

concepts

the

in

the

the

the

totality

way of

will

discovering

be to

examine

who
to that
it

of Aristotle,
it

must
For

as abstract.
in

the

persons

is

who

not

by each one of them

Persons
of the

characterized

Fathers

case of men, it
totality

case of

is

it

Father

terminology

made to be concrete

numerical

The most economic

mental

they

His

with

men it

trinitarian

of

used the

even if,
in

enjoys

av'r& 1c
; with
(48)
But
if
even
.

6pLoL6vr

contrived

Christ

of

divine
the

the

Holy

nature.
play

Opusculum

of

Trinity,
(49 )
funda-

IV

According
to nature,
the human in the Saviour is
not other than the human in us, but is identical
with it in essence, without
any difference,

because it was taken from our own nature,

by the
ineffable
from the virginal
assumption
and
immaculate
blood
Mother
of God.
of the all-pure
became
the
Logos
United
to this
blood,
like
seed,
to be God in essence.
flesh
without
ceasing
the excepti6i.
Perfect
of
us, with
man, He was like
God
By sin,
we often
sin alone.
oppose
revolt
and
to
by the will,
in
inclines
from
which
us
one side
the other;
but He, being
from all
by nature
free
sin because He was not a mere man, but God made man,
had nothing
He
in Him that
was opposed to God.
completely
preserved
our nature
pure and immaculate.
'The Prince
It is thus that
He says :
world
of this
(Jn
he
finds
in
Me
14,30),
nothing'
comes and
that
by which we show contrariety
of
nothing
of all
Because of this
thus depraving
our nature.
will,
himself
was said
which is in us, Christ
contrariety
He freed
to be insubordinate
until
us from it by the
that
He
Because
Incarnation.
His
of
power of
all
He willingly
became on our account
and because of all
the truth
did for us, He has confirmed
of His
Incarnation,
ever falsifying
or
our nature
without
to
belongs
it
that
in a natural
and irreanything
He divinized
this
manner,
even though
proachable
itself
its
like
with
all
properties,
an
nature
it
incandescent
rendering
of iron,
piece
entirely
divine
of
works in concentraaccomplishing
capable
having
become one with
it by the union,
it,
ting
to
the
confusion,
according
same unique
without
50
hypostasis.

401
this

Behind

to

the

is

Maximus

Although

which

how the

physical

without

detriment
draws

immediately

His

conception

where

function

the

that

of

origin

of

uniqueness

the

thought

of

the

to

the

the

Maximus

so that

the

implications

of

Christological
(53)
tions.

of

T%

it

Hypostatic

is

as man.

virtually
a

bound

this

these

evoke

does

assumption

is

and its

and in
to

meant

In

' rfic

'rp6toc

and relationship

context

Logos

rpd7roC

of

notion

origin

emphasize

conception
(52)
This is

identity.

the

can

rcvvAoewcare

Christ's

the

in

part

mode,

the mode of

trinitarian

the

of

assumes

person

way Maximus

of His personal

declaration

in

He

manner

an essential

rp67. oc

adequately

more

us was possible

unique

hypostatic

assumption',

human nature.

Logos

plays
this

grasp

0(51)

character

ineffable

with

or

conception

and

synonymous

associato

no violence

integrity.

natural

Maximus

of the

presence
Christ
totally
play

first

in

salvation.

the will,

human will
Sin

of

of

this

is

is

presented

merely

opposed not
of
(55)
The absence
God of nature.

that

and in

as a perverse

to nature,
of

of

understanding

humanity

His

in

the human will

the patristic
in

sinlessness

here we are

of Maximus and indeed

new departure
of the
(54)

that

out

affirmation

the

to

attention

has pointed

the works

in

his

turns

then

Lethel

of Christ.

the

of

ever.

up with

In

everyman.

the

Up

seed

to

divine

attention

Christ's

impenetrable

Christ

of

avopW7-dTrTa

'the

he wants

identity
to

the

Incarnation,

above,

Chalcedionian

tirv

to

sensitive

he refers

the

4LEV Xatic

the

of

mystery

is

passage

6 oooLoc

expression

of

whole

sin

in

but
Christ

attitude

to

the
does

the

any diminishing

imply

not

the

contrary
is

WQLC

of

possibility
absence

of

ovaLoc

Attu

sin

in

noted

that

Union

to

to

by enabling

suggest

this

koa'taa

Cav

takes

of

It

life.

transformation

careful

Opusculum

IV

Even in
5 Z)C

of

of

of

qualify

xa-;
'riv

place

the

to

be

should
image

the

.
aU

1tePLXCP11QL6

go out

to

traditional

(56)

t,v

its

it

in

nature
to

the

he is

The

bo-

assumed
attain

its

stunts

being

to

divine

in

uses

divinization,
us that

nature

share

and

vavtiC-

freedom.

His

the

of

that

nature

of

Him that

in

of

unfettered

fact

enables

destiny

iron

reminding

of

the

when Maximus

in

in

Him;

a wholeness

perverts

The divinisation

incandescent
wrought

that

will

freedom

in

can be no question

enhances

willed

itself

enjoys

actualization

Hypostatic

divinely

xaC

the

of

nature

there

since

unique,

the

assumed

of human nature

402.
on the

nature
by

it

ah4v

the intimacy
Chalcedon

is

emphasized.
The text

of

continues:

His humanity
differs
from ours,
Consequently
not
but by the new cp6%o4
by the
X6yor.
of nature,
identical
of His coming to be, being by nature
but in keeping
the absence
it,
of seed
with
with
human
it,
because this
identical
with
not being
to
that
but
belonged
of
a
was
not
mere
nature
man,
His will
Him, who for us was made man.
Likewise
the
hand
truly
the
like
on
natural
ours,
on
one
was
divinely
in a way
it was characterized
other,
the
that
It is clears
in fact,
to ours.
superior
the
or absence of seed do not distinguish
presence
they are distinguished
but that
regard
with
nature,
the same holds
for unbegottento the same nature;
(57)
begottenness.
ness and
Sherwood
the

use

the

drawn

cp6noc
by the

oiioCar.
into

of

has

problem

tifi

to

attention
kdpEswc,

Cappadocians,

which

in

diversity

of

unity

the

development

and
provided

X6Yo4

of
'gf

new insight

as exemplified

in

(55)

theology.

trinitarian

the

essential

realm,

diversity

has to do with

9G-VLV

realm

ovaCo

tier.

roD

v6v

xa'r
p7r-ov
to

We find

it

creation

for
of

the

first

the

terminology

to

the

of

man with

the

assumed

nature:

this

tidy

xati

monad

36.

Uwc

We find

triad

He is

while
,
t9saTvat.

Ambigua

v, while
'd

%6yov
xaC

the

For instance

was probably

in

instance

he says

Christ

&itttpxe Lv

trinitarian

the

of Maximus.

eIvaL

Maximus

0(60)

transfer

ToD

'ui

of how,
(59)

God is

in

1o'
TC

r6

the hypostatic.

of

the works

1jtioi,

to be found

the dimension

he says that

the Mystagogia

is

of what,

order

usage in

trinitarian
in

the

Unity

403

theologian
(61)
Christology.
first

the

Contrasting
of

recreation

man in

Xd(oc
Thus on the one hand it remains in the
of
being according
to which it was created and is,
having properly
its being undiminished
in any way;
on the other hand, having taken subsistence
by the X6ioC
divinely
it neither
of how-being,
knows nor allows absolutely
of
any ir} cl4nation
l62
towards
thing.
any
other
movement
is

The principle
not

yet

of

reminds

k6atiaat.

principle
Maximus.
Maximus

from
(63)
to

dependent
emphasis

the

natural

? 6yoc
the

on the
in

of

- p&os
impasse

dimension

the

aberrations

the

former

components.

the

of

denying

the

latter

More

works

distinction

equivalent
this

for

used

of
enables

a theology

too

with

their

thought-models,

essential

natures,

in

of

on this

the

is

is

p6%os

41 onwards

on hellenistic

Monophysitism,
real

that

Ambig,
The

bQeo'ravaL

of

being,

profoundly

the
it

undue

and
of

possibility

blurring

heavily

something

Nestorianism
the

has

terminology

Commenting

form.

us that
and

the

although

definitive

transcend

exemplified

union

work

its

attained

Riou

text,

at

here

edges

enables

a
of
him

to write

lucidly

ship

of the whole

that

'there

is

Christology

6ewoLS

IV.

to

but

His

of

manner

the

with

a difference

enjoys
hypostatic
gives

its

there

difference
but
by

manifest
aXop

'the

Ca
op
(10R
the
with

the manner of
in

former

does

it

but
realm

cpkoc
are
being

and

is

being.

of

His

coming

to

a contrast

clues

associated

coming to be does not

The close

the

of

Him who became man.

nature.

other
in

not

link

that

But

the

the

the
on

men;
natural
is
to

made

be'.
in

'a mere man',

contrast

have to imply
between

it

humanity

insists

This

with

but

undermine

Maximus

.
Christ

and His
not

is

Christ

of

The fact

Logos

status

between

new

the

ptv

may be,

term

MyoC
.

here

the

describe

the

its

is
with

associated

polt. oC

a unique

some other

and

hypostases,
latter

in

to

of

3oovaooc;

is

The humanity

regard

Opusculum

nature

with

a way that

allow.

with

distinction

be made to

can

be in

not

identity

natural

difference

to

in

humanity

his

of

order,

term

function

as we see in

that

to

prejudice

'rpd7Lor. allow

the

of

and in

Christ

of the

and

associated

'XeptX4ioLC

this

fact

ours

%6yoC

of

elaboration

scope without

rp6,xor.

coming
does

identical

is

which

latter

t-ndctiaoLc

the

human in

m6araoas

the

with

as their

implications

and

%6 oc

The

things
in so far
/te(d
(64) rs
/in

full

relationprinciple

As long

or the minimisation

the

extend
pvoLr.

person,

its

the
as the

the

The terms

contrasted

the

preserved'

sovereignty

between

the

is

of

and anthropology,

the divine

Maximus

God.

union

men can be allowed

of

to illuminate

to

evidently

of God and man in404

relationship

insight

creation

distinction

natural

all

that

and through

Christ

the

about

the

in

a
manner

of coming to be and distinctiveness

obvious

kdpcemr.

,rijs

and its

to relational

origin

point

Maximus is

which

status

Xdioc

The
Maximus

uses

theology

in

the

the

in
His

the

It

than

evidenttoo
in

can

? 6yos

in

action

of

the

The Cappadocian
applied

in

Opusculum

which

is

its

from

use
it

to

us is

human in

in

virginity
life

He uses

Mother.

His

of
His

miraculous

Christ,

human will

innovation

progressive
of

existence,

and made effective

in

Spirit.

provenance

of

the

IV to Christological

! 68)

and

anthropology

rp6, xoC

in

demonstrated
and the

seed

to

polarity

Christ

Holy

areas

transposed

blameless

by the

nature

realized

something
the

of

of

as the

human destiny

interpret
the

this

extend

the

way in

the

quality

a striking

the

that

without
bonds

in

natural

St.

which

Apart

and it

Logos

the

in

He uses it

different

Maximus
out

of

possessor

it
but that
a
Saviour
enjoys
(66)
The new mode has its
ground

conception

particularly
Maximus

the

of

tightens

becomes

the

existence.

paradoxical
that

Trinity,

in

of

thought.

he points

that

in

principle

his

the

of

Hypostasid

birth

in

the

a polymorphous

is

mode of

unique

has

and it

where

other

then,

can be applied

Christology,
not

distinction

it

theology

illustrate

that

character

synthetic

to

Because the

X& or.

rpdxoc

Holy

in any way change its

so effectively,

ensures

which
of

its

nor undermine

tip6toc

mode of
(65)
Trinity.

the

a mere man and because

does not

a way above nature,

in

introduced

making.

more than

is

the will

is

use of

from meaning

being

mode of

hypostasis

Cappadocian

development

the will

The example of

the

with

associations

of the

405
has

terminology,
questions,

of
(69)
by
men

in the following

becomes clear

the

in

properties

Trinity,

406
the hypostatic

comparison with

and begottenness:

unbegottenness

in so far as He is man, differs

If the Logos,
from us
because of His seedless
in nature
He would,
conception,
in so far as He is God, have necessarily
a difference
in essence
from His Father
because of His begottenness,
for unbegottenness
and begottenness
are not identical.
in the same way, would differ
We too,
in nature
from
the old Adam and Eve, who came into
existence
without
the former
was the handiwork
seed, since
of God and
handiwork.
the latter
from that
In reality,
was a slip
the Son is the very
by the
same thing
as the Father,
divinity,
He is God and consubstantial.
Likewise,
since
by the humanity,
we too,
are of the same stock as Adam
for us;
incarnate
we are
and Eve and God himself
them.
just
Therefore,
consubstantial
as the terms
with
'unbegotten'
and 'begotten'
are not the essence of God who would dare to say so? - so conception
seed
without
of
and concep
qn with
seed are in no way the nature
l1
humanity.

The
to

the

the

example

Father

does
are

of the

rpdxoc

not

and the

invoked

of His begetting

this

Gregory

gives

different
into
is

to

the

will.

the

from

the

it

from

nature,

in

that

is

spite

of

Lethel

has

was to
that

other

it
put

the

is

the

forward

how crucial

the

integrity

power
here

of

clarify

Nazianzus'

of

debate.

human in

Since

men.

to

Monothelite

the

the

uniqueness

proceeds

remarked

the

examples

that

the

Gregory

of

illustrate

that

no surprise

a passage

These

Maximus

of

in

impression

to

claim

TPos

of

order
.

Maximus then

Gregory

that

argument

of
the

properties

A 6yor,

1ty

of
(71)

the

show that

order

as man.

I de Filio.
excerpt

Son to

oc

a misinterpretation
Oratio

of

strengthen

dioovot.

is

Christ

hypostatic

mysterious

the

to

added

the

of

violate

coming to be of Adam and Eve is

Christ

will

is

of

the

was
drawn
nature,

nearer

willing,

rather

(72)

than

acts

of

407
theologian
Gregory
The great
says nothing,
not even
belief
that
lead
to
the
that
the
would
apparently,
is other
than the human in us.
human in the Saviour
because
Some have thought
so nevertheless
of what
these words express
'We would say that
he says:
the language
of a man, not of him whom we consider
for His will
is not contrary
to God
in the Saviour,
totally
is
divinized,
it
but of a man of our
since
the human will
in that
does not always
follow
sort,
but that
it
it resists
the divine
will,
most often
it'.
What in Him is human is
against
and struggles
His,
truly
not being of an essence or nature
other
hypothan ours,
but as existing
in the same unique
by Him and in Him, and not separately
in
stasis,
The
itself
nor produced
on its
own as in our case.
human in Him had for its
himself
who
seed the logos
the super-added
Thus what
innovated
mode of birth.
to subsist
in Him
is human has contrived
divinely
fashion,
in a natural
and at the same time to exist
M)that
that
is
be
so
what
ours should
confirmed
be held in faith.
what is above us should

thing

The most obvious

unequivocal
of

nature
in

assertion
it

Christ;
that

everything

But Maximus at
the humanity
exists.
produced

on its

identical

points

humanity.

It

the

state

outside
its
It

of

the

nothing

subsistence,
lacks

to

a proper

of other

men

mode of

a natural
Here

comparable
mode of

subsistence.

of the

being
to

that

existence,
This

of

The use
is

outside
of

Logos

His

existence

fashion.
Maximus

Maximus

Again

The mode of

own seed.

itself

way in

the

yevvAjoswc

unique

in

exists
to

saying

humanity

His
of

that
and

causes

everyman.
that

is

it

itself;

subsist.

human nature's

its

it
refer

they

be noted.

is

in

separately

the
in

exists

should

EIvac

that
how
and

rp6 u

his
He
was
as man where
conception

contrast

how

expressions

significant

aaootoc

is

it

men

of other

between

the

out

exist:

again

that

with

by implication

These

the

human
the
of

normality

exists

is

passage

to nature;

exists

human persons

refers

is

pertains

own;

and by itself.

to

of

the

Christ

The latter

which

about

once points

of

this

is

It

different.

does

not

is

by itself,

stand
because

in

so that

brings

it

itself

to

subsistence
it

and

to

contrived

has drawn attention

what he has already

John the

Grammarian

ment the

idiomatic

in

exists
divinely

subsist

gavr6v

$xotiaaLc
scabrous,

the

secured

person

as

16a41ara

a fruitful

for

use

acknowledgement
(76)
o5oCa
and

of

A6Yov

use

beings

the
of

the

for

the

of

6v

hypostasis

ontological

a being
ground

it

and made way

b7cdatiaaL:,

of

Byzantium

of

the

only
could

Xapa-

ro%

by

xi

made it
for

TOD
possible

different

henceforth

predominant

Toe

rdv

9a46

made up of different
now the

Cappad-

complemented

k6QTaa,
This

In

pair.

oioCa

ydp

not

both

on subsistence

acpop%c.

69
(78)

but

Christology

We find

6u

of

of

emphasis

(77)

same nature,

in

Leontius

btdoTaoic

"

ultimately

use

usefulness

hypostasis.

&LUXETaL

notion

constitution.

him,

bndaTmot. s, -

of

to comple(75)

Christology

Christology,

manner.

first

exaggerations
but

subsistence:

be made to denote
With

the

CvaL
c

t av6v

xa6'

in

to

order

by pointing

its

made its
to

Maximus

The definition

ZSLwaa
of

notion

etval.

for

the

of

terminology:

xTrpLaTLxotS
the

is what,

the

definitions

both

ocian

in

hypostasis

his

uses

factor

as person.

was open

notion

in

play

of hypostasis

and Monophysitism,

Nestorianism

that

fact

in a Cappadocian

said

basic

the

as it

into

definition

elvaL

distinguishes

to the

seems to have been the

as the

subsistence

Ka6'

terms

Neo-Chalcedonian

confirm

to

His

extends
in

for

not

Him'.

Heinzer

to

is

it

He subsists

human has

is

'What

Him.

itself;

The Logos

itself.

of

humanity

His

in

nor

408
nor

safely

natures.
factor

in hypostasis

the assumed nature

&(popt,o-t i,x

can be ascribed
danger

of Nestorianism.

tion

as well.

that

Maximus

passage
is
in

ov
the

It

from

the

xae'

Aavtid

xa9'

to

a proper

of

which

not

personal

It

thus
it

would

possibility

of
of

the

we do not

deny

it

the

Son of

God.

We shall

concludes

his

eternal

the

Maximus

to

through

is

existence

of

existence
to

this

does

provided

created

personal

argument

(81)

the

that

the

is

himself'

holding

return

of

order

being

Logos

Logos

subsistence

a proper

'actual

the

humanity

to

proper

the

the

lacks

is

what

of

in

its

of

it

in

enjoy
that

It

participates

grounded

nothing

the

in

examining.

rather

deprive

is

lacks

person

Christ

of

we are

but

of

being
Logos,
eternal
(80)
that
it
The fact

not

existence

the

exclude

that

does

The claim

subsistence.
divine

1xeCvy.

human nature.
and

the

of individua-

principle

humanity

without

of a second

notion

IV that

of

!v

the

the

Cr.
xwp

6v

xaC

Logos

hypostasis

to

(79)

no fear

ontological

Opusculum

subsistence
to

the

this

is

is

Logos is

denying

is

St. ' ! xetvov

proper

the

because

hypostasis

in the hypostatic

CbLuia'ra

There

409
union

point

the
below.

by saying:

In every case we must hold,

on the one hand, both
the nature
himself,
who
assumed by the God-Logos
for us,
became incarnate
and was made man perfectly
is
properties
without
natural
which there
and its
but only a hollow
appearance,
no nature,
absolutely
hand, safeguard
the union where
and on the other
is conserved
in its
the assumed nature
natural
in the
diversity,
the union
is recognized
while
identity.
Thus it must be shown that
hypostatic
the
76io4
totality,
in its
of the Economy
fat
division.
and
without
confusion
without
once
Maximus
of

the

but

in

can confidently
humanity
the

more

of

Christ,

relevant

dismiss
not

any

Docetic

merely

in

hetereodoxies

of

interpretation

its
his

extreme

form,

day where

the

on mono in

emphasis

of His humanity.

integrity
that

humanity

Christ's

being

in

and subsists

of%

is

integral,

and

os

to

for

demonstration

by the

of

Neo-Chalcedonian

terminology

on that

concept

underline

the

coincidence

by the

assumed

{ii)

of

the

about

divinity

in

Council

the

the

mystery

Monophysites

to

reject

the

to

it

in

position
the

in

especially
But
use

in

resulting

soul

it

was St.

of

the

advantage

to

rise

In

Incarnation.

superimposition
thus

distinction,
him

to

and

human nature

the

the

Chalcedon

of

long

Christ,

debates

the

one hypostasis

Maximus

of

by heterodox

the
that

the

it

thinkers.

their

mystery

analogy

of

of
body

about
the
and

prominence,

Leontius

could

Nestorians
,

arguments

the

and
of

efforts

support

found

Confessor

humanity

and of

and tortuous

composition

writings

of

terminology
would

use

as a way of

union
(83)

in

these

comparison

the

the

canonized

k6craaLc

a way that

mode of

precise

of the

diversity
of

status

and

person

gave

contrast

and allowing

natural

of

of

interpret

by the

Analogy

cpvoLC

speaking

and its

Logos.

the

terms

of

as the

The Body-Soul
Although

hypostasis

of

mankind

He has been able

coming to be.

his

the

is

This

constitution

strengthen

deepening

came into

it

show this

the

in

rp6itor.

identity

us here

way.

to

hypostatic

telling

even if

consequence

Logos and His

Incarnate

down the

an unprecedented

He has been able

redemption.

to play

Maximus is

of incalculable

something

tended

Christ

410

of

(84)

Byzantium.

the

who so refined
not

be turned

He found

in

the

to
example

411
of

body

an illustration

soul

and

in

and divinity

the

of

unity

Here he considered

Christ.

humanity

of

that

there

were

to
united
ontologically
confusion
and without
(85)
The Monophysites
had lighted
on the
make one person.
two natures

if

Leontius'

of

weakness

in

he were right

were hypostatically
must be either

lead
of

refer

this

k6o'

the natural

of the

the

refined

Christ

St.

Maximus

was no less

this

nature
and it

was his

to

the

we find

in

his

analyses

his

defence

explicit:
the

in

nature'

divinity

of
to

splendid
his
of
of

'the

the

Monothelite
tradition.

properties
Logos'.

inter-

mystery

human

of

c89

of

nature

the
the

insidious
Incarnation

that

urged

hypostasis

that

heterodoxy

served

to

attributed

the divine

because

its

contained

sense that

on composite

and which

orthodox

of the

the

expose

teaching

writings

isolate

it

which

into

concerned

caricature
desire

dimension

christological

the

were assumed directly

of

him

of

to

a relational

merely

Severus

can

004C

denote

he showed that

unity

which

the hypostatic

the

attacked

monophysitism

attributes

the intimate

as inevitably
(88)
own purposes.

Trisagion,

a 'composite

should

can just

his

When Sophronius
polation

and not

can select

for

unity

diversity

since

but must also

,

a Severus

emphasis,

in

'one human nature'

union

substances

the human person, then there

(86)
It was
Christ
or three.

exaggeration

aa4C

that

by insisting

two complete

model of unity

ensure an ontological
(87)
If a Cyril
one.
for

in

and body implies

to

in

one nature

to monophysite

soul

that

claiming
united

that

inevitable

use of the analogy

him

so well

and More"rgistic
(90)
Severus

in

errors

and

had been

of the humanity become those

(91)
It is this which gives

of

to

rise

a 'composite

Severus

nature'.

thought

412
Word

the

of

as a new state of being

assuming human qualities
(92)
divinity,
'of the unique divine
incarnate
nature
(93)
Logos'.
While Severus, in contrast
to the cruder

Incarnate
of his
of the

Monophysitism

hie

the

of

sense

the

the

of His

it

transposition
because

to

ing

of

fidelity

depreciate

what

the

the

St.

Maximus

psychosomatic

whereby

it,

the

two

one complete

synthetic

the

level

personal

was the

with

the

are united
the

(96)

the

is
k6au

delimit-

of

to

(95)

his

in

avvee roC

body

which

have

form

and soul
is

at

realized

It

distinguished

6t6oTaoLr.

divine

into

the

o3 Oc'roc,

and

in which

hypostatically,

comparison

Maximus

of

account,

kdoTamr.

of

context.

cpaLC

natures

which

evolve

would

and to have seen that

Incarnation,

is

into

of

o(6vOetioi:

cvcLc

in human being

of

firm

usefulness

human nature

as

achievement

between

the

christology,

speak

a christological

idea

incomplete

to

the

accept

terms,

the

which

by taking

the

to

is

the

has noted
to

Cyril's

that

vindicated

analogy
of

explication

in

by obscur-

Garrigues

him

of

mystery

he assailed

aseity

enabled

Trinity',

hypostasis'

'composite

being;

monophysites

of hypostasis,

notion

created

to

yet

humanity,

Christ's

distinctions

a mistaken

One of

'Christ,

the

of

trinitarian

of

of

them

refusal

some

union,

the

to

of

(94)

being.

the

after

divine

His

of

in

permanence

menace

His

of

uncreated

was the

Christ

reduction

reality

transcendence

the

to

a double

by a docetic-like

majesty

led

in

constituted

he undermined

that

held

human element

teaching

Christ:

ing

Eutyches,

of

the

GUOSTos,

analogy

and human nature

valid

when the

oLC

av tOc' oc

point
,

of
but

413
the way to heterodoxy

that

avee'oc

(Po. c

made of

the

nullify

the

of

three

that

way be associated
composite

nature

does

its

parts;
(98)

this

Vdyx. nc
the

then
each

parts

6xpova

is

aaxoo

Maximus

the

gives

illustrate

this.
in

be defined

essentially

nature,

that
Maximus

soul

of

parts

admits

and body

mystery

incomplete

is

of

is

'so

grasping

and body
have

the

of

their

of a complete
(104)

comparison

something

to

the

that

because

whole.

its

has

universe.

and body

and components

of

the

soul

of

soul
(103)

them

usefulness

as a way to

the

union

dc
1t LV

that

species

a substantial

of
the

him,

other,

between

obtains

being

For

each

of

the

composite

tioID

T jr

harmony

of

without

every

a determined

example
(102)

&WXA-,dlr.

same time,

Finally,

differentiated

terms

that

necessity

the

with

simultaneous

xaC

avXMpcwi, v

etc

in

&av'c;

other.

9(101)

place

are

(99)

cpvaLxcs

T:, vt,

nature

be at

to

to

power

by necessity,

etpA.

whole,

no

the

its

within

of

can in

and that
union:

place

vdyzqC

created

allotted

takes

the

aewC

it

have

a composite

pre-existing

nature

to

of

it

the

because

maximus

hypostatic

not

the
and with
(100)coming

other

either

the

in

nature'

to

apparent

characterize

with

or

'compound

of

becomes

analogy

properties

unite

XpLaroD

pkaC

pCa

to

way he was able

0(97)

The inappropriateness
use

the same use were

this

In

formula:

severian

a5uoe'ror.,

was open if

of

of

the

Incarnation:

is identity
In man there
of hypostasis
and diversity
because
while
man is one, the substance
of substance,
and that
of his body is
of his soul is one thing

another.

In the

same way,

in

the

case of the

Lord

is identity
there
Christ,
and diversity
of person
of
because
is
the
is the
person
one, that
substances,
11095 one substance
the divinity
hypostasis,
while

is

and the humanity

But he is

and diversity
is possible

it

between
with

that

the

manner

between
the

of

that

between

him,

is

species,
brought

whereas
about

the

the

that

fact,

union

coincides
Maximus
in

contrast

Christ

which,

and body
in

divinity

of

the

with
for

a
is

union
the

pre-exists
individual

neither

sets

as we have

is,

former

Christ

of

an

the

and constitutive

case

is

us

confining

of

In

the

and Christ

manner

and body.

the

assuring

and studiously

Christ

soul

of

order

union

of

of

to unity

natures,

and humanity

and divinity
(106)
the
:

freely,

thus

created

the

of

simultaneous
in

comparison

diberse

result

union

ovaxatios

humanity,

in

soul

humanity

necessary,

seen,

the

divinity

the

in

to find

implication

the

avoiding

but

to

comparison

the

of substances,

one hypostasis

of

example
the

to restrict

careful

hypostasis
that

of another.

species,

nor

unique:
the
the ages or, better,
He who was before
all
became
freely
the
incarnate
after
ages,
creator
of
he emptied
himself
volunof his will;
a decree
for the egereration
tarily
and not
of the universe
oJ
it.
to complete

Maximus
or

cosmic

avoids

firmly

theurgy.
the

revelation

of

'weakness'

and of

anything

(108)

would

play

of
of

the

God in

thearchy

suggest
is

The Incarnation

foolishness
the

that

for

love

of

the

world:

him

God,

the

of his

The 'folly'
of God, of which
and the 'weakness'
(1 Cor. 1,25)
Paul speaks
the holy apostle
and the
the great
'play'
and
of Gocof which Gregory,
is
the
speaks,
mystery
master,
of the
marvellous
divine
Incarnation
which surpasses
superessentially
the whole order
and harmony of the whole of nature,
(109)
power and activity.

414

415
liberty

God's

loving

union

comparable

to

that

and in

transcendence

would

composition

be doubly

would
of

its

composite

generosity,

entail

kind

that

since

and God would

passivity

become man in loving

really

by a
compromised
(110)
in its
nature :
of

not

Maximus insists

x6vwaLr.

that':

love for men that

It is by his foolish
and infinite
he has become truly
and by nature that very thing
losing
anything
without
of his own
which he loved,
kenosis and
nature by the fact of this ineffable
diminishing
without
anything
or changing anything
by
fact
indescribhuman
the
the
the
of
of
composite
but,
he ass
I)
on the contrary,
able assumption,
the maintenance
of the latter's
constitution.

The Logos is

be the

inevitable

Creation

body-soul

the

of

the

to

accomplished

and to

since

kenosis

his

natural

restore

evolution

he thought

of

the
the

kind

it

would

about

his
act

the

seen
fulfil-

the

(112)

can be discovered

suggest

that

assumption

of

of will

and became man,

of

is

universe's

the

the

to

composite

of

of

work

to

universe,

to

cosmos.

referring

the

of

nothing

involuntary

is

magnificently

was by a deliberate

It

the

a natural

plenitude

that

was something

into

'such

of Christ,

case

flesh.

says

of the

order

are

Maximus,

contribute

outline

insists

Maximus
in

culmination
Incarnation

if,

composite,

nor

necessity

natural

even

be created

ment

of

and redemptive
love,

divine

to

not

by any kind

creation

the

drawn within

that
not

to
but

there
the
Logos

the

be drawn
to

redeem

it.

It is by the mode of the Economy and not according

hat the Word of God came to
to the law of natt;
men in the flesh. klb
And again
in his assumption
He, unique
of a flesh
endowed with
by
become
ineffable
has
an
man
will,
a soul,
remainthe natures
ing what He was and innovating
acTjjjng
in order to save man.
to a mode above nature,

in his

Maximus,

dear-r

body,
its

the

to

natures

in

ance

the

being

the

christological

the

but

it

while

is

hypostasis,
divinity,
being

breaks

down in

are

in

the

neither

subjection

kind
nor
tion

of

the

Besides,
would
nents

in
of

operation

this

of

nature.
would

parallelism

the

because,

Literal

Word would

Christ

to

Incarnaof

the

status

the

analogy.

'synthetic

production

the

that

transcendence

insistence

be no longer

in

inferior

in

empty

the

member and

subject

misapplication

the

in

liberty

redemptive

reciprocity

obviously

and reduce

content

the

in

demand simultaneity

the

of

gratuitousness

into

thrown

here

divine

the

into
come

nor

of

the
the

to

Neither

be respected

can

lack
to

superior

relationship.
total

the

of

the

of humanityeAkd

is

flaw

the

of

unity

complementary

member relates

to

which,

analogy

the

example:

preponder-

freedom.

coordination

A twofold

body-soul

dominant

its

the

of

it
willing
it;
without
fact
of being
to sufferings
is susceptible

the

of

an

inconsistent

divine

understanding

simultaneously.

way the

since

useful

for

which

relief

the

limitations

in

and liable

totally

and sovereign

the

perceives

be trapped

freedom

without

in

monism

mean an active

the body without

The soul dominates
by
deliberately
and it is dominated
by the very
it gives
it life
choice
in it;
it is liable
and by nature
its
innate
and painilbecause
power
1
to them.
Maximus

soul

complementarity

a possibility

aseity

of the

to

refuses

would

dominated,

divine

the

with

of

where

Incarnation

superior,

itself

paradigm

form,

metaphysics,

essentialist

the

upholders

platonic

origenistic

of

with

concern

416
and

of

nature'

the

compo-

on a strict
Incarnation

eternal.

of

a mere
This

of

divine

creature,
is

true

417
Every composite nature holds its own parts simultanebeginning
be,
its
to
from
the
that is
moment
of
ously
to being, with a view to
its genesis from non-being
the fulfilment
of the orderly
of the
arrangement
produced as it is by the poweT1th t upholds
universe,
16)
being.
the universe
and conserves it in

caeternal
ous with

the flesh.

'synthetic

of

nature'

transcends

them,

that

idual

even

though

man,
in

nent

absurdity

the

of

being

flesh

Logos and the Logos being contemporane(117)

The unity
of the composing parts

the

with

the

room for

there

is

Neither

a greater

is

dictated

of

the

by a finality

the

so that

species,

he is

that

is

a person,

indiv-

a compo-

also

whole.

has a simultaneous
Every synthetic
and
nature
having
involuntary
it is created
a
genesis;
to it in its
particular
place
own world.
assigned
It

is

a fulfilment,
(120)
something

as species,

whole

who is

Christ,
that

to

ordered

would

because

neither
part

would

always

has

Von Balthasar
constant

parallelism

the

soul

and body

the

individual

between
his

the

and the

to

pertaining

this

observation
the

critique

strength
severian

confusion.
to

the

should

of

that
the

species,

constituents

understand

a number
in

of

to

individuals121)
we find

a
of

composition

of

( YIvcr.

between

composition

because

because

genus

physical

unique

),

Maximus

metaphysical

of the

becoming

dual

To try

between

nor

of

pertain

cannot

a genus,

out

fulfilment

the

( &roov

imply

pointed

and the

physical

of

to

that

individual

make him

that

(119)

the

hypostasis

identity
of

man from

and the becoming

of the indivi(122)
Some development
species.
of
enhance
that

the

our

appreciation

Maximus

provided

coordination

of

of
of

the

the

humanity

and

418
in

divinity

in

understood
that

Christ

was part

view

of

species
the

Maximus,
in

transcends

concrete

of

the

relation

of
of

for

way of

the

eration

ing

with

the

of

which
If

(124)

the

'result',

of

in

but

the

it

coordination

humanity

in

Word cannot

the

form

a nature

as

human nature.
can provide

fails

provide

since

the

and their
as happens

to

concrete

Christ,

the

discrete

notion
consid-

realized
in

the

as humanity

realized

analytic

process

is

reversed,

the

rise

give

coalesce

physically

The

not

in

embodying

does

of

between

Word,

a synthesis

and fixed.

hypostasis

Christ,

of

enhypostasisation

of

to

of

to

uniqueness

the

combine

in

case

an

of

concrete

and body

the

individuals

combine

Christ

The mode of

the

of

and humanity

hypostasis

in

necessities

intervene

not

in

according

and divinity

the

divinity

hypostasis.

already

in

unity

and soul

are

and body

soul

does

of

the

body

soul

and concrete

species

manner

point

composition
(123)
scheme.

as happens

components,

the

universe,

a physical

insisted,

as

conclusion

created

one subsistence

do not

understanding

divinity

in

they

the

porphyrian

because

humanity

of

a species;

model

the

they

since

The unity

of

in
after

coordination

the

the

which

and body

and divinity

the

and concrete,

be reproduced

to

and underlines

in

humanity

lead

from

be defined.

Christ

Incarnation

species,

has

As Cyril

philosophy

the

a species

cannot

of

to

to

soul

metaphysical

humanity

Christ

essential
the

in

of

rise

the

the

the

of

nature

to

coordination

and body.

union

and parcel

subordinate

give

of

way would

and individual

does not
soul

model

a composite

of

are

of

But

a platonic

things

since

on the

Christ

hypostasis

union
case

of

in
beginncan

be

419
back

traced

body

to

emerged

from

because

it

of

the

from

a purely

the

This

relationship

of

the

and that

'limps'

distinctions.

physical

composition

in

the
in

effects

the

because

that,

necessity

his

In
Ca
p.

(Yevitx'j

merely

of

or
of

an

singular

(128)
the

hypostatic,
(129)

cIvac

the

elbos,

in

structure
to

the

species.

undoubtedly
by the

be offset

that

realize

composi-

Word had deleterious

who concluded
the

one,

was

unity

transcends

Christ

av, ?djpwawv
(126)

Severus,

'to

rnr.

can ask if

Maximus

a, vevror..

is

( ovdbi. x, 6 )

(127)

XpaoTo

Byzantium

soul

9
of

refutation
cpoit

Leontius
part

of

tc
s

union

inadvert-

view,

metaphysical

(125)

as hypostatic.
being

union

and soul

had become

beings

of

monophysites

bLaxoo ujasw4;

tav't64;

his

the

the

to

imply

Incarnate

of

the

of

must

not

the

of

two

body

of

instructive

comparing

individual

The failure
did

is

metaphysical

limitations

case

as well

natural
the

case

point

the

example

its

relevant

tion

physical
a precise

that

means

to

Christ

a meta-

has

individual

we are

implying

we are

Christ,

in

from

parallelism

while

and humanity

and body

the

This

that

us

coalescence;

hypostasis

the

that

shows

species.

tells

divinity

ently

view

of

point

their

of

an analysis

simultaneously,
physical

in

and soul

fact

that

ensures

mark

of

For

human nature
its

that

which

is

makes
is

unity
xmO'

so that

incommunicability,

generic

not

avTv
there

must

between the nature

be some difference
of Christ
and
(130)
Although Maximus did concede that the
human nature.
soul

keeps,

substance,

even

that

in

its

xa'c

union

'r6v

with

the

body,

its

OVOLWi1 X&YOv it

own

differs

420
(131)

from the body,

logical

human composite

the

of

unity

this

and insisted

position
(132)
human being.
of

strength
of

the

Leontius

that

the

unity

founded

insight

into

the

interlocking

universe,

enjoying
the

over

of nature',

whole

'composite

truly

for

can plant

dilemma:

his

singular;

if

the

latter,

his

Father

of

unity

from

this

species,
but

to

into

the

founded

Severus
Xa

of

95OLC

former,

there

horns

'no

view

the

of

that

unity

man's
the

species

many particular
it

only

desig-

Therefore
of

a genuine
generic

or

be many Christs;

be consubstantial
he cannot
(138)
or with men.
then

comprise

being

be either

can

that

passivity,

on similarity.

must

he is

make part

Byzantium

on the

genus

Maximus,

common to

Leontius

of

which

subject

an

a nominalistic

as surely

point

each

expresses

beings

of

that

human

undoubtedly
just

pattern

an essence

whereas

Maximus

but

of

conviction

the

of

merely

man is

(134)

other
(135)

a common name,

nates

not

which ensures
(137)
For
personai.

represents

beings,

the

natural

nature'(136)

be merely

cannot

him

hypostasis',

advantage

to

human nature'

fact,

For

the

of

contrast

reality
and translates
physical
(133)
Maximus thought
of
category.

category.

'composite

the

being

an ontological

logical

part

'one

unity

that

in

rooted

he advanced

out
in

genuine

genus,

natural

human nature,

of

that

a metaphysical
as being

is

on the

particular,

on the

Maximus

of

Severus,

against

is

man in

argument

from

nature,

has pointed

Grumel

logical

species,

from

of the

character

deriving

thus

than

rather

category,

from

the non-hypostatic

with

if
either

421
So the

validity
for

resides

ology
not

merely

are

composite

is

that
is

its

what

complete

whether

so to

hypostasis

composite

is

composite

man there

is

composition
we have

to

apply

Christ;
the

whereby

hypostasis,

his

who extends
enjoyed

never
It

is

the

as his

the

For
proper

being

or

flesh

and after

is

the

apart

the

before

Incarnation;

while
and

cannot
hypostatic,

not

united

but

only

in

the

and
Word

pre-existing

from

in

him.

that
(143)

and He acts
(145)
he underwent
no change;

Virgin

(144 )

sperm;

But,

a humanity

subsistence
of

human

the

identity

to

subsists
the

are

subsistence

born

own fecundating
one person

it

there

one hypo-

however,

natural

Maximus,

Word who is

only

is,

nature,

its

Maximus,

once natural

and human nature

retaining

natural

composition

union

to make a composite
each
(142)

integrity.

him

they

that

hypostasis,

in

united

at

are

substances,

that
simply
(141)

is

that

For

seen why natural

in

divine

immediately

hypostasis.

the

composite

diverse
are

he can say

fact,

the

wherever

composite

hypostatic,

speak.

but

nature,

(139)

incomplete,

or

so that

stasis(140)

to

rise

Christ-

human beings

that

In

as well.

gives

ground,

fact

the

in

analogy

by composite

hypostases
is

in

Maximus

characterized

composition

body-soul

the

of

Mary

assumption
of the
(146 )
there
is not a

the

he was before
the flesh
and remains
(147)
the
flesh
the
In fact,
and
eame.
although
one
with
(148)
1uv,
both natures
he does describe
t6otiaroQ
as
9
double

person

elsewhere

he insists

and untreated
between

because

attributes

human nature

some way with

divine

that

a contrast
of

Christ

and divine
nature:

between
implies

hypostasis

the

creaturely

a contrast
identified

in

422
that Christ
is mortal
is not by hypostasis
For it
immortal;
and all-powerful,
nor again powerless
created
and unereat? 149)but
visible
and invisible,
the other
by hypostasis
is one by nature,
.l

As Grumel has remarked,

emphatically
existent.

that
(150)

nothing

could

the hypostasis

is

emphasize

divine

and
he

more

and pre-

By contrast,

because
The flesh
of Christ
was never an hypostasis,
not even for what the speed of a more thought
never,
by itself,
did it subsist
apart
would accommodate,
by means
from beings
separated
of the same species
in
it,
distinguishing
or indeed,
of the properties
to the Word who is united
to it hypostatically,
regard
(i.
having
from
its
its
e.
proper
common
separated
having
but it
its
is in-existent
own personality);
evvicdoTaior.
(
) as having
him, and, by him
received
the genesis
bein
1V
of its
swat.
'roe
(l51)
Yeueo Lv
.
Ivvidotia'coc
Because of this
character
which marks
of

the humanity
natures

are

of Christ,
only

16Lol37carcatios
Christ,

divinity

Because

of

hypostasis

the

one hypostasis

fl
`i'`/

because

In the

and humanity
presence

the two

Maximus can say that

of

can be described

they

concrete

reality

as

UdoTao.

of

hypostatically.

are united

two natures

lack

in
c

Christ,
avvOe'oC

hie
(153)

( vp6noc ) of the Economy and not

It is by the mode
to the law of nature
according
that
the Word of God
has come to men in the flesh.
Thus therefore
Christ
is not a composite
to the theory
nature,
contrary
of
those who void the Gospel,
because he exists
according
to a hypostatic
independent
mode totally
of the law of
But he is a composite
hypostasis
composite
nature.
which does not comprise
synthetic
nature
which would
be attributed
to him according
to essence.
This is
truly
to contemplate
paradoxical:
a composite
hypostasis
the composite
being attriwithout
ngt r
buted to him according
to essence. t1 4)

(iii)

for

Since
Trinity

Maximus the

from

distinguished

each

the

that
(155)

other,

divine

to

God according
the Father

concert

life

of

is

in

active

Holy

to

in

Spirit

assumed

into

Him only

of

in
the

making

the

human nature
noTao

Maximus

LC

insists

Economy a-n d not

Word of God is
already
with

it

is

Incarnation.

to

in

according

the

this

humanity

to

the

not
This

'it

is

Trinity

be,

but

it

is

which

is

proper

who becomes

in

divine

why Maximus
the

by the

nature,

can speak

Logos.
rp6, xor. of

to the

of

law of nature
(157)
the flesh'
.

We have seen too

of the
the

and the

Father

Logos

of

immanent

the

the

merely
is

act

human nature

dpEcwc

only

they

but

whole

the

with

acts

only

are not

the

giving

limitations
aspect

is

Each person

outside

Therefore

ovvOe'or,
that

etvac

God,

lies

what

come to men in

examined

regard

too.

once

and the

rp6, xo4; 'r-r.

so that

at

the Son as begotten

Logos
His

is

to Him,

Incarnation
the

to

proper

He now subsists

incarnate.
but

regard
(156)
Trinity.

so that

existence

in Him.

ovoCa

one

'r

Logos

av'r6v

The Three

to

the

the

of

subsists

with
the

relationship

the mode of existence

the

with

their

xa6'

as proceeding.

identified
in

it

as unbegotten,

Spirit

rp6xog

hypostasis

and the

to which

of the Godhead and

by the

constitutes

etva c

according

Holy

each other

the

of the Holy

Three Pereone

same being

once the

are at

ntpcw(

423

Hypostasis

Composite

mystery

that

the

We have

body-soul
of

the

analogy

the

that:

the hypostatic
the Logos also has preserved
flesh
the
by
the properties
identity
with
or
Him al5) Qn and Logos from what
distinguish
in the divinity.

union
which
is common

424
has pointed

Von Schonborn
not

chained

that

They

to their

their

possess
gift'.

nature
(160)
is.

in

brings

to

this

God is

the

to

is

not

identified
that

'Christ

from

which,

in

to

referring
The freedom
to

nature
Because
to

Christ's
the

Himself
is

it

His

the

His

is

this
it

the

in

can exist

need
vos

to

of

reduce

)
axp6, xo%Lc

divine

the
the

(164)

the

no matter

Maximus

says

natures)
noting
that

humanity.

the

term
Logos

has

the

of

c
freely

extends

to

said

ground
Logos.

eternal

slightest

when
(162)

%pdaxw

is

assumption

care

human

uniting

an integral

fullness

GavaarA

also

while

its

of

Because

humanity

and

implication

and human natures

concrete
(h

humanity

the

He is

concreto

His

the

the

assume

Him without

ovvO&'co,,

that

of

He can freely

so,

any fusion

hypostasis

in

Now the

especially

Economy

out

mode of

be enhypostasisation.
in

the

subsistence

a human nature,

existence

in

brought

is

that

in
to

the

as in

(the

relationship
Logos

becomes

Him.

in

seen

nature

Logos

by

is

divinity;

be made,

to

the

He possesses

except
(161)
He is',

the

of

that

else

have

God

which

and 'it

only

We have

the

with

now as well

with

and which

speak

are

They

The humanity

exists

anything

which

of

persons

existence

humanity

identified

not

to

mutual

Incarnation

humanity

that

be taken

totally

&Yt7T1

exists.

humanity.

is

that

same mode by which

merely

distinctions

must

humanity

His

with

of

the

in

Persons

liberty,

the

the

mode of

of

the

while

Logos

the

free

He subsists

divinity,

being
of

mystery

this

His

in

identity

mystery

according

divinity.

the

is

It

mode that

His

freely

free

This

divine

by the bonds of necessity,

nature

nature

4159)

'the

by an unspeakable

free

are

out that

as auch
the

OZCUV Tc
how modified.

nature

of
or any
in

pov ? d-wv
It

is

the

(163)

425
that

natures

Although

his

between

existence

the

flowing,
essence
For

gavtidv
himself,

determine

between

of

the

relational

of

of

monad,

hypostases

in

or modes

We know that

the

but

o6oCai.

the mystery

that

existence
he holds

Christology,
.

respectively.
xae'

as

himself,

in

precede,

at

that

characterize

identity

is

existence

Maximus

c,
existence

essential

of

the

of

tlapet,

there

least

and one
on the

relied

for the distinctiveness

account
(168)
in keeping
Trinity,
the
with

tradition,
of

must

is

to

cVaic

Three

for

not

of

He speaks

where

and
but

is

thought

accurately

as
(167)the

work

essence

alignment

lvooLoC

Trinity

tri-hypostatic

being.

the

ontologically.

ovbo(;

three

his

possibilities

understood

kind

most

at

explicitness

and person

that

Cappadocian
the

nature

defined

is

to

regard

with

Holy

Union,

and it

direction

what

something

the

articulate

Maximus,

of

distinction

by himself,

existing
notion

this

works

the

use

Hypostatic

scholastic

exists

'tpLavxoa'r&rov
the

later

the

eCvc.

the

the

of

A person

personality

of

the

with

hypostasis

logically,

mystery

in

in

and existence

him

mystery

of

especially

to

and existence

occur

significance

to

so easy

explicitly

distinction
see this
(166)
The notions
say.
of

to

attained

not

existence

to

profess

undoubtedly

he had not
about

the

he does

what

did

essence
of

scholars

beneath

himself

Maximus

understanding

recent

their

enhypoetasising
(165)
mode of existence,

in His unique

distinction

in

is,

Christ

This

of the

f or

would

he is

here

also

characterizes
one

not

Incarnation

haavraaLS

exclude

the

as one

calling
the

on

Persons.

In

and two
formulation

$Tca'r vac

of

and

426
two

&tvc

text

the

of

?.dyoS,

Mystagogia

ectx
is

not

we can identify

it

'what',

as

interpreting
the

the
to

attempt

developed

in

for

the

opts
issue
of

with
(171)
God.
if

that

adduces

Riou

it

of

and the
to

of

the

insistence

In

entirely
to

for

mystery

identify
distinction.

the

the

an esse

with

regard

secundarium.

to

he

synonymous

Maximus

with

of

the

mystery
Union,

the

either

metaphysical
the

basis

we find

in

Christ,

he does

(175)

Holy

without

with

may be at
that

an

The irreduci-

exclusively
While

us

(172)
tritheism.

into

is

Hypostatic

unum esse

in

which

existence

unum convertuntur

on the

we are

provides

existence
(173)

and Likeness

when he reminds

examples,

interpreting
of

Von Balthasar
joins
he
when

convincing.

ovota

have

would

presumably

the

of
by

accentuated

Image

hit

then

Maximus

in

The problem

way.

be identified,

or
Ca
oo

The

is

the

Christ.

ctvai

latter

a palpable

that

Summa Theologica(174)
for

his

that

ens et

principle,

the

hypostasis,

not

'existence',

term

thought

for

be said

are

the

a Palamite

in

makes

tool

having

provision

or

kbo'rmatC

essential

in

of

'how'.

his

whether

Vc...

humanity

Maximus

of

bcpeo'

either

as

etvai,

and in

'c

and

the

a't vaL

Maximus.

of

Loesky

with

prove

bility

member

hypostasis

can

must

to

the

Von Balthasar

with

Trinity

the

with

thought

former,

essence,

the

Trinity

the

a Thomist

way,

However,

his

Holy

intentions

existence

exclusive

the

to

in

claim

'con

xat

when we use

diagnose

of
k

exclusively

in

bXOO,r pv(L9exists

that

so clear

this

kd. p), s t,v

IV,
quaLxck
tits, chat
(170)
to the
with
regard

Opusculum.

for

he speaks

where

trots XaC CZVcL

(169)
regard
with

tiP6io.

It

a basis

We can find

5.

of

Aquinas'
make

We can distinguish

427
between

ease

Guillou

can write:

the

divine

takes

too

in

which

in

the

that

of

to

he affirms

precisely

Logos.

Creator

to
the

leaves

of

respect

to

proper

the

Him in

of

the

proper

a unity

of

sense

that

the

that

the

that

between
there

one

place
Logos

is

what

express

The

Person.

of

status

existential

the

'By

said:

in

Economy
to

specific
heart

existence,

the

and

of the man Jesus'.

In

his

thrown

on the

considerable

subject

Byzantium,

study

recent

Gottes
light

by comparing

dtiaot, C awvv6e'coc

of

the

Christ

the

has

to

in

in

all

Person

proper

Son became and was contained

(179)

Incarnation,

the

the

can

has

As Garrigues

of

to

of his
the

insist-

takes

personally

aoul

XVI,

union

is

of

he

while

we find

existence

which

respects

being

is

a created

uniqueness

view

that

the

Lethel

that

Opusculum

does,

Maximus
point

human nature,

human nature.

the

from

for

subsistence

eternal

which

subsistence

way open
His

in

except

created

claiming

Maximus

that

The fact

the

way,
(177)

'the

of

Jesus',

of

secundarium)

existence
considering
existences,
(178)
The point
would seem to be

in

thing.

according

speaking

of

comprises

and creature

subsisting

a theandric

The enhypostasisation
then

Incarnation

(esse

God made man'.

for

them

altering

two

on one existence
the

task

of nature.

is

it

Son of

much on one text

line

without

in

other

human nature

the

of

relies

ing

the

of

Von Schonborn

existence

possesses

each

so that

aecundarium,

and a human existence

penetrate

hypostasis

the

and ease

'Christ

existence

do not

which
in

personale(176)

of

hypostasis.

having

established

Sohn ale
on the
the

notion

teaching

(180)

Mensch,

nt6-

of
of

Heinzer

the

Leontii

He shows how Leontius

the

ontological

status

428
of hypostasis

the hypostatic

from

the natural
Zbia

of both

kooTdocwc

Leontius

1QLW,
11atia

of
to

refers

of

formal

as referring

to

fundamentally

constituted.

of hypostasis

is

us the

notion

to

exclude

ion

of

composition

is

hypostasis

that

Hypostatic

Union

composite

property

into

being

from
after

properties
two natures
has

the

its

the

one corresponds

of

the

so that

other,

approaches

of

He is

care-

the

in

enfleshmentl.
the

of

presence

The upshot

of
it

of
(184)

of

'A more

the

the

Logos

came

many simple
The profile

subsistence

of

the

of
Logos

clarity.

of

principle

given

ovvee'tc&Tepou

has shown too that

Heinzer

who has

and any suggest(183)

itself.
hypostasis

hypostasis

in

to

we have

Jerusalem

of

assemblage

the

The

hypostases

basis

the

principle

refer

there

composition.

of

is

unity.

ovvee'coc,

Z6Lwa

is

formal

understand

will

is

demonstrating

exhibit

its

of Christ

of

now existing

gained

in

a composite

16L(4Lw c.

the

to

the

of

the

formal

untouched

of

reminds

hypostasis

the

the

to

we are

Hence

Leontius

at

Heinzer

not

and it

pCat

synthesis

by which

that

kdaTaaLc

of

ful

It

is

It

the

where

dimension

'composition'.

can speak of

xa'c(i

material,

properties

hypostatic

their

the

clearly

the

of

xocvd

Byzantium

of

and distinguishing

9(181)

(182)

hypostasis,

aspect

commonness

as

natures

distinctness

predicates,

'cpoockov

xaC
for

us that

level

to a Christological

hypostasis

the

idiomatic

the

transfer

can

to
they

personality.

the

root

of

the
both

(186)
xa9'

avTv

realize

Leontius
personality

b7c6oTaa"cc 16tx1j

the

(185)

of

the

eCvaL
fundamental

Byzantium

through

an

&epot, oa

of

(187)

properties,

of Jerusalem speaks of

Leontius

hypostasis

the

where

idiomata
the
where

tbL44a'ra

the

embraces
16L41atia

been

have

idiomatic
is

not

to

keep

formally

what

dGOSIVOC,

The formal

&dpF, cW,C

of

this

which

this

Leontius
is
the

that

the

Logoe.

two natures

in

humanity

as we11.

language

proper

(191)

which

its

Logos.

eternal

6otaaLc
i.i

XaLVA
the

subsistence

it

has

become

Z w4kcL'rm of divinity
is

basis

the

of

the

of

merely

not

now characterized

This

personally

By becoming

by the
but
,

tid yevvrrr6

the

in

particularities

the

humanity

and is

7EoLXLXoT6pa~

the

in

natures

avOci oc

that

assuming

the

the

TIC

Tp67 OC

enhypostasisa-

of
of

of

Logos

essential

the

fact

that

presence

(189)

is

human nature

insists

Jerusalem
the

of

the

and ensuring

man reveal

is

koTaaLC
to

the

kda'caaK

of

the

This
of

and it

distinction

the

giving

traits

of

but

effects

sense,

hypostasis
it

the

of

Incarnation.

principle

Logos,

(190)

by

the

when speaking

preserves

distinctive
of

the

Incarnation

material

of

The human

hypostasis

the

constitutes

mind

the

in

characterisation

in

tion

it

and thus

natures.

by the

assumed
to

to two natures;
(188)
kdatiaoac xotv-i.
refer

two natures

of both

and become proper

Logos

in

subsists

429

and

common-

we have seen Maximus use in Epi stola

XV.
Maximus clearly
was created
is

the

Leontius

characteristics
9voLc

in and for

implication
of

Zbtxrj

human nature

considered

of

Byzantium
(192)
PLC

that

the hypostasis

of the Logos.

%p6. i4uLQ
of

a human nature

and with

9(193)
from
receives

Leontius

so that
and in

of Christ

the humanity

the
the

He speaks
with
of

with

concrete

Jerusalem

beirrg,
Logos,

That

which
is

not

of
the
merely

430
a specific

individuation

of

assumption.

For
of

concept

Scholastics,
of

the

the

of

of

tence

the

But

if

even

individual.
into

more

what

the

touch

of

the

foundations
Studite,

the

Jesus

of
most

the

which
the

theology
constitute

return

ages of abstract

to

what

the

to

the

the

obvious

subsis-

humanity

an

Jesus,

of

definitively
Maximus
and

richness

intuition)

in

the

of

character

of

of

more you

Christology,

He lays
of

is

He assumes

properties

personal

it

exorcising

(Antiochian

tip6%oC

new

human nature

psychological

principle).

of

the

the

the

and a monist
all

recapture

'In

Opusculum

individuation
(196)
Him.
with

hypostatic
:

hypostasis

the

that
in

possess

in

seen

mean that

finely

particular

you

God (Alexandrian

phantasmata

not

His

the

renders

says

is

richnesss

epiphany

after

union

temptation

to

able

the

its

as of

and he concludes

Docetic

bodily

of

enhypostasisation

nearly

Son himself

is

principle

of

character

so that

is

does

the

brought

hypostasis

it

of

'by

by His
the

not

context

distinction

the

act

did

to

ours

From the

Garrigues

descend

the

(195 )

as well

individual,

Christ

the

Logos

from

the

individual

We have

differs

Christ

humanity

His

the

and left

of Christ,

to

refers

of

for

this

Maximus

quantitate

accounted

be'

to

coming

this

signata

humanity

humanity

of

materia

human nature,

in

place

predecessors

enhypostasisation.

His

of His

took

he and his

human nature

IV that

that

humanity

the

which

work

an individual
(194)
But for

existence.

concrete

enjoying

the

but

human nature,

as an
the

Son of

advance

the
Theodore

ikon

of

St.

by a kind

of

conversio

ad

in

Christ

is

most

concrete

(197)
analysis

of His

theandric

structure'.

431
of Christ

humanity

ov

exists

and delimit

to outline

attempts

exe. vov. xaC Iv

XV, we find

to Epistola

To return

Logos to His humanity

that

(198)

cxeCvy

a formulation
this

the

XwpCc j

av'r6

xa6'

6c 8L'

but rather
,

eavT6

8i'

Maximus holds

that

We have seen already

that
of the

relationship

hypotherefore
is
the
God-Logos
The flesh
a
not
of
length
for
that
the
indeed
For
never,
not
stasis.
take,
itself
the
thought
was
would
mind
of
a swift
by properties
itself
through
it distinguished
in
kind
its
dividing
it off from things
or
own
of
is
having
Logos
proper
the personally
what
conjoined
but
is
from
enhypostacommon,
off
what
separated
the
Him
through
is
that
in
Him
receiving
and
sised,
His
by
the
being
becoming
union
and
genesis
of
by
hypostasis
to
flesh
Him according
and united
with
from
it
divided
that
the principle
of particularity
it
the rest
was made
To
clearly
of men.
speak more
hypostasis,
so
to the Logos through
what is proper
became His
that what is common(by9jubstance
truly
y
by the union.
flesh

denying

Maximus is
from

itself
proceed
ing

of
is

This

its

of

uality
'united

basis

personhood,

and material
idiomatic

the

attains

of

the

humanity

of

by the

It

becomes

union

to

hypostasis

the

between

by the

from

it

standin

can be recognized
by the

the

rest

individHis

of

men'.

of

formal

ground

ontological

flesh,

principle

between

distinction

would

and

characterisation.

ntdo'rwwi. s

static

free

the

the

from

In the Ambigua Maximus emphasises

humanity

that

enhypostasised
it

divided

that

us

gives

to

distinguishes

Him according

particularity

This

It

by being

properties.

with

by anything

personhood
what

to distinguish

the ability

own kind'

as such.

man and which

other

every

the

itself

condition

Logos.

of its

'things

fron

the nature

to

extends

ovOs'oc
that
and

mystery

that

it

is

within

to
the

we must envisage

that

the mystery

every

aspect

dynamics

of

the

of His
that

communicatio

hypo-

of

432
idiomatum

to

proper

Christ:

The Logos of God, who as God is entirely

complete
hypostasis,
is
Son
perfect
entirely
and as
substance
His
became
the
Himself,
own
having
of
seed
emptied
become the subject
then having
flesh;
of synthesis
hypostasis
the
became
He
by an ineffable
conception,
this
By
He
flesh
the
new mystery,
assumed.
which
of
He
truly
becoming
man,
complete
change a
without
two
the
hypostasis
the
unhimself
natures,
of
as
impassible
and passible,
created,
and
created
th
of
principles
na ural
all
unfailingly
accepted
k200)
the
hypostasia.
is
He
which
etymologically
,

S.vutie0eCC.,
that

qualified

here

with

the

the

has

to

the

natural

the

insist
in

of

They

conflict

with

preserve

the
proper
form

highest

(iv)

in

that

principle

their

are

natural

Whom they
would

are

be of

Monothelitism
distinctness
willing
of

Operation

value

to

It

is

this

Maximus

in

his

He can

and Monenergiem.
of

the

natures

in

by uniting

and activity

personal

identity'.

and Will

in Christ

take

they

hypostasis

the
(201)

grounded,

such

and

but

from

radiates

of

volitional

properties,

he

where

merely

not

the

of

the

of

be thrown

Maximus

character,
also

that

particularity
Logos

the

but

Christ,

Person

will

of

source,

properties

are

the

of

works

twofold

linked

is

ontic

They

This

polemical

on the

operational.
the
on

their

Christ.

of

otuee'roC

The human properties

from

enhypostasisation.
in

relief

context,

and become properties

though

into

this
.

apart

nature

nature

Logos

to

X6ToL

pvaLxoC

individuated

the

in

be enhypostasised

cannot

of

k6o'rmacc

the

akin

Christ

and

them in

'the

Operation
The Christological
the

theology

of

Maximus,

principles,
emerge

which
very

clearly

we have
in

his

seen

in

defence

433
during

of orthodoxy

the Monenergietic

Here the

debates.
tipawoc
o3 eetioc
Chalcedonian

used

is

doing

it

the

human operations

ing

anything

proper

For

Maximus,

because

have

the

wills

have

and He must
We have

LC
'organized

(204)

is

way it

unfolds

insists

that:

its

endowed with

terms

proper

in keeping

natures

the

xCnats

y vsaac,
context

Every

movement which
Xyoc

or

nature

by operation.

its

with

He

those

to

understands

of

defined

view.

of

(202)

ontological
is

or alter-

two natures,

proper

how Maximus

in

human will

point

integrity.

their

already

movement'

nature

in

and operations
in

dimensions

a4)pressing

a natural

Christ

hypostasis

He exercises

subsists

of created being
(203)
that
In
.

structure

from

them

in

His

its

all

without

Christ

them

seen

in

The

conserved
that

show

that

any violence,

and produces

must

and finesse.
are

to

and

txao' ao LC,

of

natures

human being

to

%6yoc cpvocwc

consistency

analysed

His

can characterize
without

with

that

axiom

alteration

without

function

and the

are

between

distinction

Udgcws

and Monothelite

the

is

Maximus

being,
in virtue
Absolutely
no created
of its
X6Tor.
is without
element,
or essential
movement,
inanimate
beings.
That is the
not even sensible
opinion
of those who give themselves
up to the
(205
)
beings.
contemplation
of
He then

specifies

movement

passion'

or

'an active

created

being

ceases

not
to

reached
say,

Eivag,

this

the

be in

takes

eC

cause'.

on the

stvaL

power'

and concludes

movement

and unique

movement

cIvai,

operation'
to

first

'a natural

as

as long
(206)

associations

in

the

or

'a

that

'no

as it

has

Needless
of

case of men,

by the exercise

being characterized
understood

operation

that

which

not

be itself:

'Since

Because

nature

natures

will

sised,

natures

is

in
the

the

in

an interpretation

operations
a comparable

grasp

in

They
dimensions

necessary

is

that

God there

operate
ence.

they

from,

all

of

since

have

each

with

the

and is

their

we find

Logos,

the

It
in

in
are

is

rp61coc

the

existent
Since

one

Persons,

three

that

modes
the

two

reality.

we find

to

and

without

Him only

distinctive
regard

two natures

as the

other

its

9 5aswC

principle,

acts

a common operation
to

the

existents.

God there

in

(209)

be unintelligible

and that

one nature,

of
in

require

through

is

any invasion

? yos

complementary

reality

according
(210)
Likewise

avv6ETOs,
is

is
but

operation,
though

in

would

its

of

k pF.eWs

alone

this

their

or

common

through

of

interfere

their

from

give

and human

XV, it

the

role

and so

natures

to

essential

Christ,

not

as such.

is

in

does

E isptola

like

When hyposta-

of

the

(207)

operation,

divine

natures

would
is

consistency

not

of view

mark'.

ground
of
(208)

gain

nature

operation

proper

Logos

united,

it

While
rightful

they

the

to

its

union

in

seen

are

the

either

of

which

proper

nature

is

the

of

As we have

is

what

it

the

so that

they

point

'logical'

integrity

that

another

natural,

their

particularities

from

operations.

hypostasis

natural

of

Without

it

the

constitutive

ontological

retain

the

hypostasis

is

like

produce

operations.

of

it

In fact,

of will.

nature.

nature;

operations,

nature

the

the

of

constitutive

with

the

manifests

do their

as being

as well

and a property,

is

as power

434

of

even

They
exist-

kcraaLC

about Whom it is
(211)
natures,
we find

said

that

that

while

He

His

operations

the

identical

ing

to

is

who acts;

it

of nature

or

nature

is

two aspects

as the

of

the

in

divine

one mode of

existence.

formulation

of

Leo

the

Yp

and other'.

at

unique

the

9vosL6w4;

hypostasis

that

of

He can co-ordinate
%6% and He can

For

good

Fathers
to
But

be

there

of
is

Disputatio

the

rd

. a~
he throws

a unique
that

operations

of

about

what

hypostasis

in

is

in
in

which

it

take

Christ,

Him a

nvat. XL
that

or

natures

operation
there

He acted
operation.
(216)
This emphasizes
.

the

precise

unity

sources:

'double'

or

equally

three

in

his

quoting

he.. delimits

the

fasting:

of

to

'different'

he affirms

has the

celebrated

days

measure

while

he is

only

of Nyssa on

forty

without

is

operations:

in

6&ATias

6T c

are

6atitpov

of Gregory

Christ,

that

two
tiff

His

there

there
the

he adds

end of

are said
(215)

same time

mode of

and identity

Christ

cti

which

common because

He denies

Him.
but

in

the

in

and operations
have

the

cp)
(214)

from

operations

they

to

expressions

'one

opgA

operations

While

the

person

eat

quotes

emphasize

observation
at

lvspYgaaL

the

to

pa
(213)

action

E6xe a

Maximus

so

action

operatio

and

in

operations

cum Pyrrho

i XwC

He does

the

the

it:

means that

Christ

6xwr

xoL. vWvLar.

who has

accord-

mode of

is

It

and human levels.

and two

Christ's

hypostasis

but

the

Son.

the

of

He acts

natures,

so that

bear

they

natures,

Logos.

His

Incarnate,

operation,

ydp

the

Scholastics
put
(212 )
The contrast

two natures

huepyst

to

proper

the

a natura.

at

eternal

hypostasis

and person

do it

the

of

Logos

the

of

personae

with

operation

eternal

that

consistent

cachet

the

as the

are

yavV
is

their

35

the

rise

436
The

in

the

natures.

to

the

operations,

its

rp&. ac

which

we have

Christ

unity

With

to

regard

the

on His human nature,

exert

any divine

nature

through

and He acts
operation

an external

from
the

its

essence

natural

nature

and each nature

avvepys

Ca

at

218

X6 ot.

ponding
appeared

its

and quoted

with

a quanti-

timVa

xaC

TAY

his

his

was a qualitative

the

'rp6itoC

that

new is

Just

219 but
views,

xaIV1

the

%6yoc

one,

while

as in

Christ

root

of

that

mode is

distinctness,

specific

problem

In

by linking

hypostatic:

'newness'

two
corres-

two natures

operations

Maximus

intact.

are

and that

puts

Ambigues 5,

remains

the

in

changes

there

6c6c

to

corresponding

uAp

of Dionysius

the

while

is

which

xai. vljv

to bolster

Christ

manifestation.
the

other

Maximus

with

and unconfused

in a new mode, so each of the

its

retains

the

the authority

that

to

of

invoked

of

rp6a, os

co-operation

Pyrrhus

him that
reminded
(220)
it is
determination:

The

the

each

of

quality

it

in

nature,

undivided

IvIpysmw

operation

co-

proceeds

and respective

with

natures

this

operation

and essential

Maximus

the

'each

cmveys

interpretation

A.s avpLxAv

his

He is

describes

human

once

exchanges

tative

on his

causality.

Ccn. :

avvcpyc

it.

speak,

Sophronius

operations

Logos does not act

(217)
He does not

the

in

so to

pressure,

as

with

his

of

two

the

of

that

but rather

as such.

indivisibly

in

can retain

a composite

co-ordination

we have to realize

in Christ,

essence'.

in

characteristics.

particularizing

keeping

, which

allowing

unity

that

realize

o.fivOstior.

while

its

extends

us to

enable

1 t6o rao Lc,

ontological

kpEewc

which

on a new mode in
goes
with

to

the

'mode'

and

437
is
For the essential
principle
of the things
united
in no way damaged by the union whether
you look at the
But he does not affirm,
as
nature
or the quality.
a mean, by the negation
of the
some would have it,
is no mediation
For there
in Christ
extremes.
which
by the negation
It
of the extremes.
would be affirmed
is 'new' because it is characteristic
of a new Mystery
is the ineffable
of whigh t le principle
mode of the
union. 1221
us that

He reminds

in

and humanity

divinity
neither

loses

remains

distinct

newness

of
in

rooted
mode is

its

that

mode which

the

ineffable

exchange

divine

not

On the

necessity.

a human mode since

Maximus

that

were

to

mixed,
on the

their

retain

they

realized

with

regard

His

Son of

has

of

God ,.

the

to their
put

operations

on

flesh223)

the

through

Scythopolis

of

operations

Christ

we see

and at

the

hypostasis,

and the

become
(225)

iu Or

Christ:

of

performed
as man and those
(224)
but in his
miracles,

identity
His

became man,

in a manner above

as John

to

this

calls

those

operations

in

human divinely

Christ

divine

is

other

He makes the

His

are

The

Where the

Maximus

but

contrary

like

each

is

what

but

union

united.

been subjected

As Von Schonborn

human activity
the

having

is

union.

own seed;

as clearly

'new'

epithet

theandric.

of

operates

have

natural

an exchange
the

the

so that
the

to

give

and birth,

as God,

performed

teaching

into

does not

distinctions

those

natures

his

it

which

a human way.
(222)
xepaXci,p,
0

of liberty,

works

through

in

becoming

the normal,

operation

mode of

to conception

submitted

Incarnation

hypostatically,

with

Christ

the

of

united

were

natural

concerned,
is

mystery

from

the

and what

the

the

the
In

status

activity
the

following

Christ,
of

the

can

enter
them

entitles

theological
'In

they

same time

which

says :

that

of

being

a fully
very

passage

person

438
of the

Maximus reminds

us of the

and the natural

aspect

of operations,

uniqueness

from the

their

acquire
nature

the

of

mode of

exercise
briefly

examine

as it

is

The

the
in

manifested
in

this

in

his

the

turn

presently

we shall

be found

will

of

nature

which

to

is

the

identifies

free-will,

of

they

cpisocw6

of person.

mystery

agent

and Maximus

operation

the

with

the

of

%6yog

while

in

revealed

identity

the

operation,

is

agent

constancy

teaching:

Each one of us acts,

he is someone,
not in that
he is something,
but in that
is to say man.
that
he
But in so far as he is someone,
Peter
or Paul,
form to the mode of operation
by remission
gives
it in this
or intension,
marking
manner,
or that
in keeping
Thus one recogwith his free-will.
in the mode the difference
accordnizes
of persons
Myoc
ing to activity
he n changing
and in the
J
character
of the natural
operation.

will
In
arguments
the

with

be two

operations.

must

one nature,

as in

where

there

is

where

there

are

versa.
it

is

natures',

the

wills
the

one will

in
case

The possibility

of

source

has

bearing

of

'Christ
Maximus

the

on the

makes a distinction

to

will

of

is

will.
between

property,
is

one will;
Likewise,
and vice

wills

disappears

quid
else

except

make the

he insists
In

is

two

are

to

subsists

Where there

one nature.

nothing

there

Christ

a natural

there

a third

refuses

parallel

to

Christ

(227)

there

is

but

is

God,

uses

in

that

Christ.

Maximus
are

that

prove

will

there

natures,

the

will

since

two

that
clear
(228)

that

He insists

and that

be two

Monothelites,

he used

which

there

to

regard

two natures

the

with

arguments

must
in

debate

his

that

the

Disputatio

tid

&?xS

once
His

hypostasis
the

hypostasis

cum Pyrrho

6EAc tv

which

he

to nature

pertains

99o

"'

the hypostasis.
with

d,xM5C

7'wc

86WELv "

polemic,

with

one will

in Christ,

is
If it
hypostasis
limiting

Scholars

66'e Lv
(230)

the

he

OfXT La

cpvoLxdv

86%-%La yvwixdvv
course

to

reference

which

associate

and
In

O Xe Lv

xGC

and tid

439
stems from

the

with

anti-Monothelite

of

that

claim

there

is

only

says:

it will
be characteristic
gnomic,
of the
For the gnomic element
iS dealone.
be shown clearly,
of the person and it will

(with you for author)

that Christ
have7differwill
ent will
at variance
with the Father and the Spirit.
This

means

that

it

that

derives

transposes
logical

the
level

the

of

from

tipawcc

to

the

level

of

the

the

his

time

nature

and

Maximus

person.

distinction

consistency,
until

in

is

will
the

nature-hypostasis

that

an area

X6yoc

its

admirable

with
in

the

(231)

the

at

onto-

and maintains,

will

had not

Chalcedon

of

principles

been properly

defined.

rrho,
to

In his
(232

Maximus

he obviously

focus

Doucet
is

Maximus

which

its
speak

springs

shows

how appetency

a fundamental
up in

was fully

natural

Perfected

by

a subject

but

&Yi11

not

it

in

movement

then

of

rooted

underlies

earlier

acts,

but

until

forced

to

the

Monothelite

the

of

master

something

and the

during

in

time

'self-determination",

and

subject

orthodoxy

Maximus

the

While

as faculty

will

cum

and is

nature

acts.

the

only

of

even

'movement'

of

on the

Disputatio

took
in

rooted

passing

defence

do so by his

of

is

the

of

how it

shows

considers

he does not

crisis.

study

will

beneath

permanent
of

Doucet
that

realize

works

magisterial

earlier

Epwr

works

to

God,

(233)

himself.

It

69XroLc

successive

acts

of will

440
like

a continual

through

the

elan.

was to

movement
gi. Xav-rCa

and apparent

real

forced

internal

of

willing,

in

order

act

do justice

to

individual

with

The basic
is

O XToLS

being

spiritual

? oyLL. 4e6a

66Xra

the nature
In

the

have
but

and the will,

preserve

eliminate

dimension

as it

so far

course

to

Xoy x6v
,

a spiritual

of

is

can

fullness
what

faculty.
the
as
(235)
The
.

our

the

Xovvec
are

will

'

av7L6E6a)

in

80

will,

based
(236)

7tpoaC.peat, r,

is

by the possessor
of
(237)
09XTPa
cpvo.xdv .

the

the

of willing

latter

modified

polemics,

it

of

667Lovw.cr,

his

from

Maximus

(O

issues

with

for

elan,

on willing

which
,

yvoLxdv

in

the

06XTLua

evoL

the

to the perfection

of

decisions

self-

than

rather

as well

based

is

( XoYLr6

the will

of

appetency

as the

on thought

will

level,
and

nature

of

possesses

thought

'our

that

object

he speaks

As faculty

of

8gXTUa , although

or

the

designate

fixity

object

a personal

power of appetency

rational

the

components,

do justice

to

us that

reminds

from

natural

order

distinguish

identification

the
the

in
act of choice,
(234)
of M=ist,.

the

to

variations,

determination

and its

as distinct

a natural

of

make distinctions:

to

Maximus

will

of

to

Doucet

good.

that

and end up in

oxoxd

by a failure

carrying

direction

the

accept

divine

deceived

Monothelites

'the

to

the

miss

between
the

To fail

passes

option

volitione,

particular

of

multitude

its

in

them

The fundamental

tension.

Maximus
of

saw that

human will

was defective.

he eventually

identified

in

he would
Christ,

The latter
with

TV(L1

and, together
it

its

with
(238)

to Christ.

rgejo.
voCa~
w

xpoaCpeoLC

The equivalence

of

him to ohow that

enabled

the power of self-determination

with

was free

impairs

what

of

determining

way without

fallibility

that

case

unfolding

spontaneous

bypasses

which

knowledge

and partial

cum Pyrrhol
distinct
acts

of will

the

Maximus

will,

It

us.

is

aspects

the

of

basic

immanent

O ija

logical

act

from
to

referring
are

movement

considered

its
to

he is
will,

the

man's

rational

of
of

the

drawing

point

of

the

whole

that

view

process

element

in

the

human act,

must be impregnated

the

of

enquiry,

with

examination

this

and

two

to

of

appetency
latter

the

of nature,

Po-S-kBw`C

xaC

free
are
we

on

member referring

power

of
(243)

depend

that

attention

former

once

at

O&Xov'cC

determination,

hypostatic

the will
form

objects

of

analysis

that

expression

power

In his

In his

Good,

and other

as a unique
(241)

regard

of nature

them

on us from

the

Disputatio

the

proairesis

objects

in

imperfect

element

latter

(242)

ovAeea

from

to the

geovoCa

the

In

'an

underlying

depend

with

exercise

become

and

is

It

(239)

a self-

faculty

for

stem

distinguishes

and don't

depend

in

hesitation

this

capacity

actualisations'.

He
men.

itself

choice'.

that

and enveloping

its

was endowed

fallen

of
of

'consecutive

has

reason,

envelopes

in

self-possession.

thelesis
from

exercise

failures

and

as a man while

actualized

of man's

the

Christ

limitations

the

to

6lX-noac

endowment

that
the

beset

bound

those

of

that

a human will

He possessed

to

consequent

441
he denied

both

which

of

8pcF. Lc aaYLxi
Because

of

orientation

X -oc

which

and deliberation

the
of

takes

po x-naLC ),

ox6iLc,

rrIaLc,

XoYcxfi

becomes

judgement

that

his

Xdyoc

what

in
in

so mistaken

judgment

service,

not

divine
oi3
is

key

to

is

finally
of

expression

Maximus
this

precedes

choice,

choice.

It

the

is

fallible

in

excluded

from

primarily

'a

or apparent

the
the

element

of disposition
connotation,
appetency.

Noster

it

is

most probably

safely
refers

or

%poaCpsaLc

die

of

the
1244)

judgment

in

cast

finds

it

but

his

in

Epistola

depends

it

Christ,

to

from

which

there.
but

is

and

basically
regard

translated

as

to acts

of will.

is

it

means
to

proceeds

choice

In Maximus it

With

qualify

by attachment
choice

judgment

on

and so it
whether

bound

will,

it

ad Marinum(245)

of human willing
of

rJ4LXL

of

placing

characteristic

(248)
spiritual

Maximus

Disputatio(246)

comes between

it

objective

XpOLt

consistent

qualified
(247)
good'

the

at

which

now determined

willing

whether

cognitive

by the

'free-will',

the

good

or

as an

keeps a

an aspect
to

and

passions

7cpoaCpcaL.

sufficiently

the

it

put

good

and

is

dimension

his

with

man can

on judgment

choice,

In

process.

of

God and the

In

was not

truly

good,

with

6pA

in

is

hand

pov? 6LEea

act

that

the

keeping

stage
what

The bearing

determined

The morality

in

the

Uxowces

qualifies
will

povXi

in

gtXav'rCa

his

of

or

oLc

the

genuine

but

order,

about

in

other

on the

will

fact,

this

6pcF.tc

the
issues

The pressure

choices.

of his

at

judgment

that
in

is,
is

It

his

his

on his

2'rlt Lx1

man seeks

cpaewc

fuddled

become

5pcELc

so that

442

of

Pater

where

Maximus did

it

not

his

apply
the

integrity

because

is

the

xav

to

Maximus,

room for

find
is

this
there

gnomic
the

of

'because

what

be content

Christ,

without

name.

Because

by his

towards
the

in
for

to

know that
wanting

good

unfolding

of

in

way.

Christ

of

Lethel
the

'by

has

naturally.
for

place

and particularly

in

of

the
in

what

its

further

will
His

252 )

in

Christ
We have

process

is

of

(253)

eviii,

at

refinement

work

that

itself,

positive

the

in

actuated

a propensity

freedom

contained

brought

that

hypostasis,

this

being

is

it

says

in

give

His

human will

his

(251)

is

He

It

men.

to

and an aversion

yv4tand

Pere

Maximus

divinely,

transcended
an eminent

O Xno

He possessed

subsisting

other

in

'particularly

is

will

no

we noted
(250)

and hesitation'

in

is

explicitly.
this

Maximus,

instinctive

the

study

indecision

is

which

and divine

unique

according
there

Von Balthasar

His

for

Christ,

hypostasis',

Christ.

about

69X714a

process.

and since

and the

we know that,

precedes

is

poi X-naLC

Tp67, o6

reticent

appropriation,

him
will

in

was no place

fact

is

be in

can

volitional

person

place

so

Maximus

normal

to

the

as well

and ambiguity

the

of

up with

cannot

ignorance

fallibility

'Every-

He excludes

by relational

attribute

not

But

determination.

only

the

a matter

to

that

evolution

bound

In

nature'.

has

and

Him we must

hypostatically.

Christ,

(249

Since

yv,

does

in

O X1ioLC
in

was enhypostasized

natural

above

to Christ.

He possessed

was determined

it

is

mode of

the

humanity

humanity

that

that

that

His

of

that

conclude
thing

of the human will

analysis

443
Because of

psychology
salvation.

once
character

to

the

of
(254)

444
Opusculum VI on the

In his
that

this

pass from me',

cup should

of Nazianzen,

of Gregory

a gloss

says by way of

Monothelitee,

it

if

Maximus,

be possible
on

commenting
by the

used skilfully
argument:

counter

you have taken

on the contrary,

If

'Father,

words

the phrase:

but may your will

triumph',
that
'not
which I will,
but from the
not from a man of our kind,
as coming,
in the Saviour,
then you, by that
man we consider
have confessed
the supreme consent
very fact,
of
to the divine
His human will
will,
which is at once
that
and His own, and thus you have
of His Father
that
in Him, who has two natures
there
established
in
and two operations
which exist
are two wills
These two wills
with
and
conformity
each nature.
belong
to Him who does not have contraoperations
he
in either
of the two, even although
riety
the difference
preserves
entirely
of the natures
from which
in which and which He himself
is by
(25)
nature.
Lethal

points

history

of

to

then

Therefore
by his

alone
reason
Gregory

69

of

in

the

impeccable

the

destroyed

longer

thought

thus

this
any
that
to
of

to

it
deny

is

in

it'.

Nazianzen:

tiat,
Tjvw,

tiw

a will

Garden

of

say

that

Christ.
(257)
T6

Maximus
ydp

ew tiotro

of

the

Maximus

Monothelitism:

is

There

by

passage

will,

divine

it

Father
Lethel

accord

perfect

divine

the

with

to His.
his

with

this

Byzantine

of

a different

Gethsemani.

of

the

willed

contrary

agreeing

the

(256)

have

to

Christ

the

with

agrees

reason

that

have

manifesting

Christ

that

human will.

analysis

foundation

will

his

with

in

time

first

the

apparent

God was to

will

for

considered

of Christ

human will

since

Fathers

they

'In

saying:

Passion

of

his

it

makes

that

divine

concludes

his
the

from

will

Maximus,

theology,

accomplish

Until

that

out

will,

there

is

no

by appropriation
is

uses

no longer
the

&%p6oi rrxtiov

xaC

c'raL
ou

axiom

any
of

OepdRevtiov

(258)
0

In Opusculum VI this
we see that

the human will

is united

nature

subsists,
Father.

for
(259)

there

its

in the

of the

world

We see that

humanity

at the very

apex of its

innovates

where person

is

of the rectification
(260)
This
of Christ.

&yd7C71

play

of

them

to

that

ensure

be of

in

which

one will

that

they

through

the

appropriate

cpvoewc

of

Noster,

Maximus

links

the

human level
forgives

in Him in

liberty,

precisely

brought

in

of

of

being

the
by the

men by enabling

unify
pd&oa

XpfiaewG
the

personally

need

II

about

In

common nature.

as a condition

by His

willed

In Epistola

is
will

their

in Whom it

of willing

turn

X6yoc

of assumption

preserved

nature.

Maximus speaks
x6v otc.

act

by Him,

exercise

of human

a component

merely

the salvation

integrity

its

in

a new clarity

is

which

to God not

but

by the Logos,

finds

teaching

445
because

one
Pater

the

at

unity

preserving
to

united

God:

a.

man

he may not be accused

nature
so that
of severing
by yvc'rI
being a
himself,
though
separating
,
For thus when yvwk. l is
man, from any other
man.
to the
X6yoc
the
ation
united
cpoewr.
recor
cl
,
1)
(2
takes
God
of
naturally
with
nature
place.
By hindsight

influence
that

with

the

have

the

bears

the

action

seen

Counsel

&Yd7Crj,

of

the

himself

of

purpose

brought

this

see

eventually

will

that

we can understand

of

filial

mark
the

that

God and that

of

Holy

Spirit,

creation,

of

man's

thus
the

Logos

union

transforming
life

of

the

through
in

in
We

Incarnate.
of

harmony

reproducing

'Angel'

Him was realized

the

would

totally

was the

Christ
in

into
a person

of

character

already

by the

about

poured

Maximus

the

and revealed
created

and

446
divine,
the
human
the
and
of

the uncreated,
respects

human nature

on the
too

divine

The same freedom,

other.

each

&Y7L-q

the

Three

I will'.

man is

is

It

enabled

the mystery

stand

the

use

of

take

human will,

full

nature

hypostasis
become

his

in
to

confers
releases
He is

hypostasis.
person.

understanding

of

of

Christ.

In

His
the

Logos

full

now a son

of

God,

man depends

theology

in

of

the

would
through
mode of
of

enjoyment
because

Maximus

on an adequate

his

His

they

human a divine

would

which

as Hypostasis,

the

under-

person

which

human nature,

of

personal

be sons

man into

the

the

and through

ycnn

on the

by

would

man's

Men would
the

that

x9vw. aLQ

through

nature,

end.

in

which

now a free

his

a share

participators

and thus

meaning

by which

guaranteed

Y6.7-a
being

a process

its

attain

Receiving

Son.

& cxi

of

the

in

that

eic,wLC,

how Maximus

of that

possession
would

of

by

and synergy

of

same

subsists

'not

ayd

through

Christ.

exercise

the

'Economy',

limit':

the

to

nature

with

the

of

free

the

of

a human nature,

he makes his own the fruit

(262)
We have intimated

which

that

seen

the

Persons

of

'mode

'to

to enter

We have

identified

assumes

(ci tit

and expresses

which

the

characterizes
One of

which

communication

confers

which

implies

by the

nature

free

and their

Trinity

being.

yd"

of

but

natures,

mode of

mystery

the

of

the

of

a divine

divine

the

that

possession

it

inviolability

the

in a mode that

he is
the

grasp

full
of

the

447

CHAPTER VI
ANTHROPOLOGICAL

THE

of this

The purpose
the

aspects

light

of

which

emerges

Since

the

the

on the

exercise

of

the

account

of

concern

for

the

it.

This

This
an end with

section

on 'the

three

that

life

virtue

by

of
'AY&Vq

& tr. q.
man is

which

formal
gleaned

from

the

teaching

on the

contemplative

analysis

of

occurs

in

the

expression

Pater

Nester,

by a brief
and the

Christian
final

will

chapter
of

Maximus'

it

will

be seen

in

and is

perfected

be seen

as the

way in

with

Christ.

I intend
in

subject

Expositio

the

of

passions

by which

prayer,

by a rapid

the

the

part

main

division

the

identified

be followed

will

the

from

As

prayer.

of

be followed

of

life,

Christian

will

also

on this

teaching

the

culminates

will

with

in

laws',

perfectly

dealing

section

of

some consideration

teaching
the

the

to

can be

as it

of
Finally,

aLaOioL
reveal

This

Maximus'
an

voep
the

the

the

Dominicae.

examination
life.

In

select

so far

Orationis

will

to

that

anthropology

characterize

which

virtue,

as a whole
I intend

practice

II,

Noster.

work

recapitulate

purification

spirituality.
come to

living

Part

Noster,

as I present

work

of his

I shall

subject,

spirituality,

of

and the

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linked

a term

refers

God to man and in

forgiveness

86wa a,

the

Name is

disposition

the

to

necessity

correlative

to

the divine

in

of

the

'XE t ov 'c c

participator
Trinity

by which

that

too

and redemptive.

creative

and its

and its

correspond

initiative

the

here

told

must

passions

is

apparent

returning

of

again

man can
this

of

opportunity

which

X6Toc

through

We are

the

process

comes,

that

suggesting

of

question

The solution

from

purification

of

themes

God.

Maximus

the

raises
is

prayer

become an example
problem

petition

not

gift
closed

to men.
The theme of
here too

since

'categories'
to

has

were
to

told

link
that

God could

treatment

to Christ'

removing
with
the
then

(1).

to

the

unity

end of

move on to

(4)

and

to
(5)t

of the

of nature:

section

man who was disposed

echoed

'slave-free'

and

obstacles
At

is

of the elimination

'barbarian-Scythian'

of

do with

another

the

'conformation

eat
but

(3)

we

to

live

not

as if

458
(5)

a development

were

he was faced

the

chose
of

life

then

and the

bread

willed

tion

&rcte

divine
final

that

tied

up with

his

(5)

is

linked

to

The

'good'

former
of

privation

effects

be handed

will
the

not

Just

Judge

of

forgiving:
over
in

to

the

is

this

(3).

his
and so

consequences:

God.

the dire

up with

not

The role
fate

man's

he

forgive

and Evil.
of

way

divine
of

use

taken

Temptation

as

(2),

and their

he does

evolution

here

he forgives

of

If

His

through

on man's

(5)

goods

human

(1),

to

escape

ya, ed

the

in

and in

forgive

sins

two

are

presented

because

and future

the

they

evil

(4)

of

be heard

The main treatment

of

good

the

experience.

is

dependence

in

man will

from

freed

the

is

frustra-

that

But
of

and through

to

and so among the

man's

to

Bread

being

of

mind

too

of

he

not

the

forfeiture
in

and evil

(4)

but

freedom:

the

willingness

here

intervention

in

keep

if

of

he chose

make do with

presence

world

temptation

with

coping

the

and in

fulness

man by God.

the

entail

obviously

existence

to

out

the
if

'mysteries'

are
held

day

them

the

for

to

We must

petitions

good things

the

implied

being,

his

of

have

or not:

be disposed

the

in

alternative

06wa LC

he would

then

forgive

for

that

rather

forgive

to

he would

him by God,

for

but
and its

decision

former

the

of

a decision

with

consequences,

(4),

is

of

also

stated.
The conceptual
section

(4)

the

mysteries

the

'law

continuity

and through
becomes

of nature'

it
more

and its

of
with

this

the

obvious
contrary,

section

whole

with

treatment

when he deals
the

'law

of
with

of

459
passions'.

Man's liability

takes

through

or

place

the

'law

influence

of

'temptation'

the

devil

by concentrating

which

is

its

with

inevitable

in

seen the

As we have
Xdyos

the

to

basic

X6yo4;

Maximus'

and their
the

known

at

ultimately

of

nature'

since

it

comes

to

up with

be when

Yv4i. ii

X6yoC

the

of

bound

is

so that

he was in

or

passions'

is

final

again

petitions

ideas

say

that

have

dyad,
X6yoC -

the

of

Maximus
man faced
nature

co-operated

%6Tos
Xdyoc

Here

is

for

the

a retrospective

the

here

and so

organic

systemati? 6yoc

by means of
with

the

by

X6T0C

decisive
' and

cot, C

we are

undoubtedly

which
"

X6yoC

substi-

which

with

- yvwr

rp6roC

sin'

A6yoc,

of

preserved

yvw i
its

of

of

there

because

to

and so expropriating

foundation

implications

the

that

our

'law

so that

commentary

all

the

That

relation

it

and transient

the

all

a proper

appropriating

x6yoc

appropriating
to

'law

cpLOcwc,

of nature
that

on to

'ensured

back

man

would

'should

choice

of

it'.

whole
of

He goes

fate

and preserved

of

at

zation

so

law

of

the

the

on which

understanding

an unstable

glance

already

have

he was freely

reality

X6yor,

and

cpvoLC

fore-

the

to

'He should

that

tutes

meaning

'mysteries'.

ensured

'law

on the

YuwTI

'if',

excluding

corresponding

have

the

nature

of

the

adopts

v6poC,

sin'

of

hang.

to

said

the

not

related

correlative

implicit

obviously

'law

we are

dialectically

through

interpretations

going

is

so that

of

the

to

susceptibility

passions',

the

of

the

his

One

to the Evil

to enslavement

is

' by

460
the

Although

? dTos

is

the

the

tampering

out to the

opening

he is

us that

he forgives

too that

we recall

beyond

good is

because his

by reminding

ends

because he forgives,

heard

it

section

hands :

of created

of the life

fullness

of

Trinity.

Blessed

We shall

Maximus'

more closely

now examine

view

of

Praxis8
We have

the notion

of

ascetical

elements

X6yos

is

in

which

for

him.

traces
considers
if

first

to

Maximus,
the

present
that

man accepts

Prologue
the

he is

to

his

arrive
in

his

the

the

condition
the

of

Quaestiones

notion

by the

and of

the

willed

by God

way

tradition,

to

Logos

the

Fall

and

Incarnate

He brought.

ad Thalassium

of

the

whole

man back

the

of

state

which

salvation

the

understanding

common with

condition

life

the Christian

as a whole,

post-lapsarian
at

Maximus

As we can see from

work
to

Noeter,

into

can be undone

it

the

Pater

X6yo4

of

his

the

insights

fundamental

man in

of

plight

in

many of his

articulates
around

that

seen

In

he says

the
that

man,

become
become a transgressor
having
and having
the whole of his noetic
ignorant
of God and mixing
the whole of sensation,
with
power persistently
is composite
knowledge
introduced
which
and harmfor
in as much as it is productive
ful,
of passion
became
like
to the mindless
the sensibles,
and
them in wishing
beasts
and seeking
and resembled
'
do.
the
that
in
things
they
doing
way
same
every
and
turned
to the irrational
in as
And also he himself
is
for
he
the
against
what
exchanged
nature
as
much
9
is in keeping
AYos
that
with nature.
In
his

this

unflattering

disorders,

picture

ignorance

of

of
God,

man and the

which

follows

origin

of

on the

461
perversity

mysterious
freedom,

his

merely

not

X6yor.

of

life.
into
its

disordered

consequent
The mind of
the realities,
the
against

of

ments
true

of

reasonable

as Maximus
which

being

created
elan

the

his

of

of

nature

powers
passion
In

the

never
his

of the unreality
phantasy

and

to

to
him

God.

to

itself

comes about'.
ascetical

97. L6vCa - 8v64; -

that

of

it

man's

from

of

to

identifying

misled

subject

man's
with

by the

the

appear-

ill-considered
the

moving
of

the

perverts

be fundamental

by means

some sensation,

13

writings,
Xayoc

is

to them in

some kind

move-

use of
or unreasonable
12
The tragedy
vicious'.

He is

and responds

soul

to
contrary
or in ill-judged
something

a caricature

it,

he considers

'without

movement:

or

sees

and prevents

things
of
ances

to

rise

we become virtuous

movement

in his

and irrational

make-believe

gives

'From

passion,

therefore

lover
of God does not war against
but
their
nor against
conceptions,
10
joined
to these
passions
conceptions.

soul

self:

things,
of

the

the

the

combination
of

his

emotion:

is a movement of the soul

Passion
love
in irrational
either
nature,
because
hatred
or
of
of something
11
material.
This

for

he prefers

man plunges;

of

Myoc

the root

at

for

perverts

diapason

man will

restoration

of God is

fallen

which

and thus

of

his

man turns

tXoiCa

the

his

of

capacity

whole

The renewal

Ignorance

spiritual

the

substituted

abuse

which

creation

but

the progressive

require

in

his

material

knowledge,

He has

existence.
realm

the

to

God as truth,

man's

a situation

basically

is

which

voD(;

to

rise

gives

first

the

of

Maximus
to

uses

discuss

the
the

triad
nature

462
of

and requirements
three

basically

to

pleasure,

his

undertake

what

divine

the

resource

were

irrationally

selves

Maximus

and

to

refers

forgetfulness
to

Corresponding

hold

X6yos

of

for

love

dinate

is

three

with

role

them-

asserted
be,

since

fycpovLx6v

as

%6yoc,

too:

as passion

itt, evCa

and
Maximus

at

which

in

the

is

respectively.
16
which
cptXavTCa
97Cc0via

level

character

as

as inor-

itself

express

a much deeper

take

which

15

way with

can

basic

three

we find

and intemperance

The prolific

pride.

l4

powers,

an especial

but

self

of

suggested

for

in

body,

the

while

When ignorance

came to

its

In

and iras-

reason,

powers

in

tyranny

vice

be associated

love

fied

the

ev6;
-

The fundamental
can

7c6Ti

to

which

reason.

of

to

for

capacity
with

power

and ignorance.

ignorance,

passions:

the

from

relate

take hold of either

of the passions
of the soul
or the concupiscible
part
the reasonable
XoYtoTLxdv)
part

the rest
All
the irascible
only or also

like

energy

God.

lower

disorder

the

man's

be subject
to

terms

concupiscible

the

had resigned

reason

man's

the

ordered
,

soul,

and his

to

then

the

emotional

things,

meant

A6yos

entered

of

of

by nature

is

reason

of

difficult

scheme

powers

cible

powers

is

These

7CpEa,;

and be identiof

cp0. av'Ca

following:

from the mother

Guard yourself
vices,
of all
selflove of the body,
love,
for
which is irrational
the first
three
from this,
cardinal,
obviously
impassioned,
mad thoughts
arise,
namely gluttony,
in necessary
They originate
and vainglory.
avarice
from which
the whole catalogue
demands of the bogy,
is born.
of evils

The core
self-love.

self-love

of man's passionate

For

Maximus

and spiritual

there

growth,

vulnerability

is,

can be no compromise

so that

he bluntly

then,
between

pres-

as the remedy which will

the opposite

tribes

Do not be self-interested
do
brothers
;
not
your
18
be a lover
of God.

knows that

Maximus also
passions

so ignorance

opposite;
knowledge

deal

and remembrance

6swpCa

with

but

God.

at

must

This

is

to

yield

aspect

no stage

blind

by their

purifi-

of

comes to

when Maximus

much more

any way due to

in

progress

forgetfulness

of

be emphasized

will

cation

have been corrected

and

the

come about unless

cannot

? ayoS

impede

that

purity

not hate
and you will

and you will

be a self-lover

this

463
man:

spiritual

voluntarism:

knowledge
The true love
of God in keeping
with
love for
rejection
of the soul's
and the complete
is the liberation
from
the body and this
world
these evils
and the quick
way to salvation,
all
for
the
desire
to
rid
we
get
of
which
according
We are liberated
of pain.
and the fear
pleasure
to
from the evil
ana we are raised
of self-love
z,
the knowledge
of the Creator.
The process
is

life

who is
the

the

knowledge

world,

of which

XoXaaoC

substitute

truth

objective

of

the

divine

passions

reality.

We know from

the

Pater

Noster

thinks

of

the

as being

man's

desire

their

ultimate

root

of

passions
for

God,
meaning.

Maximus thinks
as being
that

of

concerned
the

finally

a condition
20

in

of the purification
with

concupiscible

two

areas,

appetite

Logos

man and

for

and so is

order

of

tendency

own devising

his

to

effort

to

his

bring

his

the

with

corrects

faculty

his

immanent

his

of

in

relation

X&Yot

the

of

source

passionate

on man's

a knowledge

him in

puts

which
,

X6ioc

from

divorced

not

Ayoc,

impressing

cf

the
the

at
line

into

to

with

how Maximus
integrated

which

they

of the

into
find

passions

as we would

expect,

and that

the

of

464
irascible

appetite,

the Pater

Noster.
his

control

his

ascesis

have

fication,

to

reputation,

be well

better

incomparably
pursue

disordered

as

gelical

diabolical

power

a virtuous

remedy

tary

virtues'.
Christian

used
is

in

spirituality

He sees

'temptation'.

'for

elsewhere:

divine

producing
25
benefits'.

seed,

eternal
In
hallow

the

the
the

at

that

it

his

Pater

aspect

is
the

the

said

the

of
of

the
of

as a form

an even more

epithumia

has

Involun-

mistress

Noster

had

every

eliminate

this

fruit

of

Maximus

mother

suffering

evanpiety'

and vice.

harsh

Maximus

which

by which
fact,

In

'the

we hush

to

slavery

creatively,

in

in

true

of

humility,

as a ripe

Name by mortifying

'When we arrive

the

godly

Nos ter,

Pater

is

with

bitter

passion

every

it

pleasure:

yoke

23

mastered'.

for

would

a better

here,

and the modest and reputable

24
Maximus has dealt
with

passions

light

from

namely

and suffering,

pain

disordered

of

is

sense

The quality

loving

us

demons,

tyrannizing

grati-

Maximus

source

described

'the

'God has freed

by which

of

sexual

found

its

to

himself.

is

pride

overtones,

elements

of

desire

back

in

complacency

counteracts

objects

to

things
God and divine
22
have
them'.
Man will

passion

man's

the

man to

of

than

inordinate

the

unless

'Now knowledge

object.

than

things

of

for

easier

so that

from

impossible

nigh

is

food,
externals:
21
Predictably
money.

detachment

that

thinks

the

do with

it

to external

faculties,

inner

Ovk

and

He knows that

attachment

regulate

! ici, 8v(a

the

positive
a

clearly
gladness

that

we

and he adds:

unbecoming

of

465
barkings

the
it

irascible

the

of

appetite

concupiecible

That describes
of

Maximus

passions.

the
ing

of

concupiscence.
then

they

Humility

extends

its

deflating

man's

ther

his

with

Maximus

knows

deprived

concupiscible,
becomes

pleasure

the

means that
humility

will
which

ness,

the

have

account

Noster.

Forgiveness

they

attendant
impede

why the

Lord

of

seen

the
told

to

to

'love

injured
to

meekness

frees

huility

passions

drive

in

as long
in

the

&ydm-n
your

forgive-

the

Pater

as anger

soul.
In

enemies',

in

part

a pivotal

life

This

and

on the

such

to

men.

by meekness

play

from

spring

between

enmity

begin

of

it

stimulation:

spiritual

unfolding
us

to

bearing

smoulder

toge-

of

sense

left

is

It

of

cannot

passions

his

of

the

in

himself,

of

order-

A6Yoc

excellence,

image

required

the

hie

of

considerable

we have

is

undisciplined

cause

sobriety

Maximus'

its

the

province

since

undisturbed;
and arrogance.

that

the

vdc

its

of

than

to

irascible

the

that

their

of

to

hie

source
28

keeps anger
from conceit

Meekness
the mind

the

the

pacification

difficulty

sense
in

two sets

more

influence

pleasure

thus

anger

curb

of the

difficult

more

present

and resentfulness.

merit

and persuading
26
are dear to it'.

the

Because

bloated

as well

undermines

is
27

difficult,

that

admits

passions

aggressive

that

has

it

the relationship

exactly

no longer

which

stimulating

the pleasures

for

to fight

appetite,

In
answer

and
fact,
to

he says:

That He might free

you from hate,
anger,
grief,
that
He
the
might
and
grant
you
greatest
grudges,
perfect
possessions,
charity,
which cannot
of all
by the man who loves
be had except
all
men equally
in imitation
of God, who loves
men equally
and
all
be
'to
to
them
to
the
knowsaved
and
come
wills
30
the
truth'.
ledge
of

466
life

The ascetical
the

thought,

from

the

passionate

for

reality
in

free

is

it

what

is

that

the

activity
that

he may be able

and allow

for

extent,

accretions

so that

selfishness,

man's

a large

to

to

effort

X6yot

is

of
from

spring

to

assess
flow

to

charity

Maximus,

freely

life:

his

is a thought
An impassioned
representation
comLet us
and representation.
pounded of passion
from the representation:
the passion
separate
the thought
If we but will,
remain.
alone will
by eans of spiritual
separation
we make this
31
and self-mastery.
charity
we find

Finally,

the

petition

soul

from

tive

life.

is

in

which

prayer,

for
the

With

Maximus

which

at

once purify

it

for

and dispose
he associates

tells

his

with

'principalities

the

the

contemplawhich

vigilance,

habitual

with

largely

is

the

virtues

of

subject

wpa LC

prayer

is

the

with

concerned

conflict

to

returning

conjunction

passions

principally

our

Maximus

that

awareness
and powers'.

Peter:

correspondent

If we are alert
and vigilant,
we know how to keep
from the guiles
of the demons, and if
ourselves
the divine
our
grace for
we pray we can acquire
help,
with us and makes us victors
which fights
delivers
from
power
and
any
opposing
us
against
32
ignorance.
deceit
and
all

In the
Maximus

concerned
He thinks

fear.
beginning
full

Prologue

in

freedom

fear
of

with

to the
the

of man's

Pater

relationship

when fear

we have seen
of

journey

spiritual

and gradually
love,

Noster

opening
itself

out
will

charity
to

and

God as

into

the

take

on a

new mode:
The one is born out
The fear
of God is twofold.
of punishment
on account
of which
of the threats
hope
in
God and
patience
and
and
self-control
from which charity
impassibility,
comes, emerge

467
to charity
The other is joined
in us in that order.
in the soul
itself
creates reverence
and constantly
because
God
to
it
that
come
contempt
not
of
may
so
33
boldness
the
of charity.
of
We shall

this

see

in

again

his

treatment

Three

'The

of

Laws '.

Maximus does not

independently

ing

of

there

the

the

passions,

he contrasts

which
ments:
choice.

and

Noster,

with

a threefold

use

within

neglect

One in

the

man's

freedom

as God can.

This

we noted,

exercised

by God and that

between

is

being

the

Creator,

for

being

an instigator:

the

the
Pater

the

that

devils

and influence
the

in

rooted

the

causality

by the

exercised

former

and good

not

of

bastion

good move-

of

Powers

evil;
34

choice',

of

source

too

contrast,

settle

evil

Evil

nor

He says:

outside.

remember

we should

the

enter

the

of

being,

move us towards

which

and the

as operat-

of man's

from

demons

which

the

forces

things

influence

although

from

him

part

the Holy
tendencies,
natural
35
he does
We have seen that

presence

cannot

three

are

of the passions

higher

the

by malign

as uninfluenced
'Again

think

latter

Evil

having

One,
to

forever
Those that
seek our soul do so through
they may throw it
that
into
bad thoughts
some
deed.
When therefore
they
thought
or
of
sin
be ashamed
they will
the mind unreceptive,
find
but
it given
when they find
and confounded;
they
then
to
contemplation,
will
spiritual
over
d back and utterly
be turn
put to shame in short
3
order.
Nor

are

manipulate

their

onslaughts

man's

imagination

restricted
and his

to

attempting

thoughts:

The demons make their

either
attacks
with
impassioned
thoughts
the
connected
or with
things
those that
They attack
them.
with
in
tpughts
those
affairs;
with
occupied
from
live
affairs.
withdrawn

things
with
are
that

to

468
the

But

aspect

vulnerable
to

proneness

passionate

Maximus,

is

and it

is

self-indulgence

demons

the

that

through

for

of man,

try

to

his

him:

subjugate

From the passions

embedded in the soul the
demons seize
up in
opportunities
of stirring
the
thoughts.
Then
impassioned
warring
on
us
to
force
it
them,
they
to
through
consent
mind
lead
is
the
they
When
on
mind
overcome,
sin.
is compjgted,
to a sin of thought;
and when this
it prisoner
to the deed.
they finally
carry
in

Elsewhere

the

the

discusses

Maximus

in

demons

their
body,

or

through

the

mind,

but

concern

is

to

is

and self-mastery

charity
In
demons,

Maximus

the

that

to

contrast

angels

so that
the

regulate

the

demonic

are

present'.

the

with

or

either

principal

the

the

aim

primary

life

of

here

which

'when

influence,

the

of
the

tradition

in

a part

play

up passion

influence

malicious

shares

the

passions,

to

be impervious

to

said

are

to

the

case

of

men,

stirring

every

passion,

rouse

asceticism

in

Centuriae,

strategies
to

approach

by directly

the

Quattuor

alleged

various

corruptive

through

his

de Caritate

Capitum

conviction

and destiny

of

men :
God Himself
'Sometimes
enters
the
it;
teaches
sometimes
the
good things ; sometimes
39
we contemplate'.
As in

the

enter

the

have
it

is

to

the

demons,

case

of

mind

and heart

rely

the pure mind and

holy Powers suggest
nature
of the things

the

except

and beneficent.
the

to

their

as the

gain

entry

advantage

life,

so the

angels

avail

of

the

man's

powers

to

encourage

in

in

good

cannot
They

Just

of

find

passions

that

take

they

Powers

of man as God can.

on suggestion,

benevolent

holy

case
demons

to

tendencies
him

in

too

man's
which

virtue.

Likewise,
the

angels

organizes

is

while
40
demons.

seen

that,

much of

what

We have

the

foci

YW5471

among themselves

have

the

the

in

will

writings

yv(Sp.TI

and

In the
in

set

Yuw-n

demons lodge
They

cannot

the

servitude

it arrc6v
to

,
43

evil.

In

in

which

the

binds

in

fact,

against

nature.

on Adam, the

free

pleasure

and not

the

from

this

yvwn
cpvocws

yoke.
which

45

Christ

accepts

allows

itself

44

the

of

removed

exercise

By accepting
through

the

human nature

whole

movements

of

to be capti-

Because of the

death
that

requirements
to

42

freedom.

on it

the

the

which

of man inclines

will
fear

in

nor

itself

allows

sentence

even

to

yielding

YvwrI

his

way.

the

free-

we find
,

impose

earlier

or

directly,

demons

on

virtually

man in

an immediate

yvc4LT

In his

are

we

teaching

his

free-will

attack

of

and that

will

WaOrydw

YvwYl

on it

by what is

vated

hie

the

to

ad Thalasaium

to
to

order

the

%ma'gzcv,

for

one

Christology,

orthodoxy.

stand

which

examination

he gave

Quaestiones

reach

our

ApomCpea&C

contrast

in

tyranny

their

defend

X6yoc

be at

to

Maximus'

of

anthropology

where
,

and make precise

they

where

synonymous,
41
choice.

In

Maximus

of nature

men are

which

refine
to

about

principle

aspects

order

Noeter,

say

the

supports

'vwn

God.

and with

to

to

own if

prominence

he was forced

Pater

and

be the

to

salient

the

seen

the

he has

make its

must

some of

in

the

choice

evil

X6yoc

of

taken

primarily

man towards

him,

exhort

of the

attacks

around

helps

good choice

469
good to which

be moulded

can free

to
him
The

sentence.
of

the

by the

A6yoc.
Holy

470
and moves man towards

Spirit

deification:

does not engender

The Spirit
but He t naforms
unwilling,
deification.
to
view
does

Maximus
47

hope.

dissociate

not

life

The spiritual

founded

its

having
48

the

others.

the

Name with

A random

his

selection

thought.

implies
But

powers

already

conception

Maximus.

it

is

50

more or less

the

in

it

source

exercise
proper
51
Already
charity.
Maximus

is

will

in

of

man.

in

the
as

of

In

that

way,

the

Pater

a special

then

in works

way,

in

the

de Caritate

informed

a more

asceticism

Noster

is

Ca itum

that

evil,

We know that

is

something

too

of

source

it

context

seen
in

it

sense

free-choice

gives

of

his

of

& di
ri

it

1Yxp& ct, a

the

with

is

thought

factor

of good.

Y7T1 with

X6Yoc

we have

a potent

contemporary

life

in

work

X&Yoc

an especial

But

is

at

and that

vitality

a significant

If

writing

With

as a whole.

Evagriue.

the

Centuriae,

49

associates

ascetical

the

with

to

%pad&Tjc

that

in

virtues,

relation

constantly

that

6v66

is

a potent

associated

life

with

7cpoaCpeocs
of

cLY7-Tj

integrate

his

Logos

praxis.

of

from

inherited

the

of

with

of virtue

icOe m,

the

man to

associated

his

noted

of

into

from

We have

of

in

Kingdom

is

his

life

Maximus

polarity

culmination

enables

texts

associates

production
the

and the

of

a presence

Maximus

Noster,

this

to

fundamental

Pater

%6yoC

show that

would

the

In

in the

grows

and

and

each of these

function,

proper

faith

on them

development

man, and even more specifically,

while

from

charity

is

of their

in virtue

develops

that is
a free-will
it with
one that wills

Maximus
so that
by
Quattuor

fundamental

471
that

than

role

the two fundamental

be a self-lover
Dalmais,

options

with

with

the

Holy

can safely

think

that

it

it

is

his

QYd-c-q

in

we can

discern

hie

life

Because

053
in

refers
the

yin

through

the

of

its
Noster,

as gift

we
of

man to

of

pliy

what

of

free-choice,

of

exercise

the

of

'do not
52

practi-

way by the

this

one of

is

Pater

receptivity

In

presence

the

to

is

of God' .

d'
tpc.

Spirit

heart.

the

man:

that

so implies

into

poured

confront

&Ycii i

association

God and that

It

be a lover

thinks

as we noted,

aggressiveness.

which

and you will

synonymous

cally

for

remedy

of

dimension

personal

of

human activity.
The way in

his

throughout
ual

the

being

without

them

given

in

is
In

the

designate

which
,

concupiscible

Further

on we find

A6yoc

so that
55
God.

it

has

become

In

this

context

that

this

is

meaning

using

at

the

it

dpc'i

a distinctively

is
56
.

other
in

to

of
will

irascible

be related
imprint
powers.

with

yV WO L9

of man's

knowledge

that

is

can be said

in

YV(LTl
It

he has

used

as the

and

faculty

it

is

it

time,

term

rectification

aligned

the

from

flexible

Noster

the

meaning

drawn

can be understood

on man's

with

spirit-

that
so
,

xoyos

associated

earlier

he is

the

of

the

the

when

Pater

it

terms

about

Ov6C

and

peTj

the

way he uses

the

a notoriously

principle

J,x L6vta
to

which

contexts,

other

vocabulary.

in

give

concerned

Ao or.

sources.

to

source

over

the

especially

He tends
in

have

to

the

in

terminology

uses

no exception
works,

writings.

they

his

is

Noster

Pater

Maximus

which

Christian

development

of
54

of

passing
as

472

of

did

Greek philosophers

the

to

will

%6yor.

%6yoc
-

X6yos

it

is

the

it

other

hand,

sense

powers

function

faculty

knowledge

of

actual

virtues.
vo1SS ,

he allots

X6(oC

while
,
57
fpoaCpeot,

voluntary
of

play

58

concrete,

ultimately
to

relation

MyoC
that

in

the

the

means that
present
He is

in
the

the

virtues

the

life

in

the

of
of

the

that

is

sonship

that

personal
the

in

'Kingdom'

through
in

Spirit.

the

but

became

a son

This

Logos

not

are

Chapter

man becomes

virtuous,
,

cpo%oc
that

communicating
that

The

human being

the

ensure

to

faculty.
the

that
of

A6yoL

used

referring

suggested

action

the

is

of
the

of

c5 oc -

and the

is

is

province

acquires

of

this

which

task

the

the

We have

of

the

uniqueness,

cipation

'Name'

the

terms

to

God,

%6yoC

stage

human act

the

outcome

source

is

implies

dimensions

knowing

of

reason,

both

than

%6ToC-

When

this
,

the

Son through

role

nature-person,

1pa&r1 c.

and

IV

His

so that

God;

atoOiIoLC

assigned

at

the

which

qualification

in

is

- wpomCpcoI(

yv4L1

the

yvwaLC

rather

activity

them with

the

yV4Lf

with

alternatively

his

discursive

yvWH

virtues.

rendering

of

mediations.

of

on the

task

vo{ic

primarily

God or

of

triad

yv(S71 , then

with

paired

are

to

a variety

performs

the

to

knowing

by informing

When he uses

while

his

to

reasonable

is

of

of

*tt. OupCa.
-

triad

the

uses

province

a twofold

refers

MyoC

was the

relationship

he assigns

his

man in

designates

of the

speak

that

them

When Maximus

Oup.6

for

virtue;

not

was

merely

because

in

some way in

to

them

the

ground

a partiof

His

in

humanity

the

virtues

reveal

marked

by the

this

Head to

The synthesis

of

to

as present

in

the

principles

in

the

mystery

are

which

persona.

the

Holy

members

in

St.

Maximus

had

creatures

bring

the

in

the

ultimate

realization

of

God with

man and the

most

has

man which

grace'

and

Corresponding

to

to
has

His
its

Christ.

Although

temporal

sequence,

written

with

the

law

Old

in

he describes

of the
in

Logos

personal

assumes
existence

in

of

the

presence

of

were
of

'written

His

union

presence

Testament

at

of

God to
union

of
to

and the

promulgated

nature

the

the

law'

Scripture

in

is

corresponds
the

in

perfected

and exemplar

Logos,

laws

the

the

possibility

foundation
the

fulfilment

The Incarnation

nature'

presence

his

incarnations

intimate

of

laws,

three

incarnation

His

ground

the

of

presence

law

'law

The

mankind.

corresponds
of

become the

the

of

Scriptures

which

a human nature.

in

the

and are

a way that

such

to

extended

in

foundation

Ambigua,

for

prepare

incarnation,

personal

natural

Christ.

of

way:

man to

in

a passage

and Scripture

human nature

for

Body

its

he discerned

to

calculated
In

in

threefold
presence. as a triple
60
by which the preliminary
Logos,

is

to

causes

a threefold

the

the

The

in

Incarnation.

presence,

deification.

nature

Spirit

the

turn

being

of

He thought

creation,

the

of

Logos.

His

of

threefold

that

their

the

the

of

understanding

Logos

would

because

which

in

which

Laws59

The Three

his

of

participation

ricii
,

the

from

flow

freedom

the

in

them

eorv titute

Union,

Hypostatic

473

as Jesus
in

a
the

creation,

and the

'law

law

of

grace

474
with

the

they

have

the

law

of nature

the

Creator

and the

Maximus
God,

of

61

same

Christ'

Jesus

laws

The Logos

the

associates

and spiritual

and lawgiver.

We have

already

'law

than

how Maximus

seen
in

of nature'

the

an objective

Sts
Him

with

men on

nourishes

'ways

to

living'

of

law

it

There

Noster.

in

man

the

in

Again

we find

the

understands

inclination

canon.

ad Thalassium

Quaestiones

Pater

as a spontaneous

was understood

relation

written

and the

Logos,

Logos

because

other

each

of man.

'the

with

to

62

laws.

rather

the
t

deification

as provider

notion

bound

are

same source

the

purpose,

the

they

Gospel,

described

in

days then should

The making of a journey
of three
be understood
as the different
ways of living
on
to God, that
is a mode of
the journey
according
that
is in accordance
life
with each universal
law I mean the natural
law.
For by universal
law and the law of grace.
For
law, the written
and
proper
mode of life
each of these has its
fitting
as well
as having
course,
a different
taking
its
in keeping
vities
act,
of
rise
ordering
3
free-will.
with
The image
from

3,3.

Jonah

in

the

to

introduce

It

of

different

of

corresponding

Maximus

thinks

of

the

text

is

that

of

laws

the

grace.

the

in

they
64

function

of
are

A key
of

sequence
nature

the

of

the

yvc3 n

action
him

allows

from

the

evolution

different

of

ways

the

and of

transcended
to

taken

a basic

arise

demands

the

is

The image

principles

while

as coinhering,
law

Maximus.

to

days

movement,

The journey

destiny.

the

and the

distinctions

the

living,

in

journey

suggests

spirituality

activity
man's

the

of

days.

of
But

Scripture

and perfected

understanding
throughout

of
the

475
development
to

of man's
linked

be ultimately

demands

It

nature.

the

is

human existence
free

activities,

take

their

in

rise

takes

draws

Maximus
the

laws.

that

are

of

They

Maximus

the

by affirming
freedom,

is

the

root

we find

passage,

'inside'

man to

being

create

a disposition

language
the

taken

his

principle

natural

principle

of

in

personal

transforming
There

we find

bxdpEcwr.
oC

rp6

law

him.

At

man;

through

three

laws

moves

from

being

'outside'

first

it

each

Scripture;

activity

of the

view

that

in

from

But

personality.

As Maximus develops
this

the

realm

positivism,

(ni
YvwT)

of

of

so that

an objective

of

of

which

principles

be free.

to

they

But

personal

of nature

influence

of

the

information,

order

of

epiphany

existential

which

in

expression

way in

character

and the

actualisation

the

are

by laws,

the

between

their

pitfall

the

under

i66os
the

the

avoids

is

formative

Logos

be arbitrary

may not

will

the

requires

which

activity,

the

on

Ideally,

of man as nature.

intermediary

in

grounded

dependence

shaped

which

possession

are

human

human activities
being

while

to

of

free-will'.

existence,

attention

dimension

of

their

to
with

free-will,

of

and the

The ordering

because

man as person

of

keeping

free

another

the

unfolding

k6o'caaL6

according

'in

so that

person,

of

of

be found

will

a spontaneous

mystery

laws

different

not

presence

differ

will

This

idea

tip6Aor.

of

activities

the

is

the

the

human existence,
qualification

to

here

visualized

growth

life.

spiritual

law

is
is

said

within
CLyd7.
i

to

formulated

eventually

it

man developing
informing

in

in

becomes
from
the

the

476
natural

principle

its

hypostatic

of

stood

primarily

which

the

man's

is

of

activity

of

until

man,

lives

Christ

the

Logos,

fullness

mean the

will

activity.

the

of

in

the

become

Since

it

His

be under-

faculty

by

the

is

rooted

in

the

of

the

law

live,

at the

laws

free

the

in
'I

of

principle

development
presence

development
to

is

to

full

full

the

he can say:

I,

now not

me'.

now look

We shall

yv4. r

of

appropriated

spontaneous

presence

terms

in

'inside'

The

freedom.
in

law

Y&XTI

being

to

three

more closely:

For each of them naturally

creates
a different
the
for
instance,
in those under it;
disposition
have
it
does
law,
not
sense
natural
whenever
in
hand
the
reason,
persuades
over
upper
gaining
to
as related
embrace all
manner
non-didactic
a
the
It
having
the
nature.
race,
same
of
same
and
to the needy and that
is the teacher
of succour
his
to
for
all
according
whatever,
will
should
all
his
way
should
come
considers
each
one
wishes,
this,
the Lord says:
Teaching
from others.
do
do
to
to
you
'Whatever
men
you,
you would wish
is
In those to whom nature
to them likewise'.
disposition
their
is
by
naturally
reason,
ruled
the
the
both
ethical
and
style
manifestly
one;
disposition
is
life
those,
whose
one,
of
way of
the bond of relationship
to one
is naturally
one;
style
and way of
of those whose ethical
another
is one is obviously
life
one and the same in freethe
to
leading
one principle
of nature
all
will,
in which the completely
by the one free-will,
ture,
because
division
of
n
5
of self-love,
mastering
is not now to be found.
Maximus

arises

The law
so it

the

of nature
that

requires

what is not
necessary

if

in

to

division
is

law

'the

sense

subduing

principle
which

that

says

things

of

men are to

remove

that

be united

is

the

natural
from

irrational,

naturally

on the

man should

with

the

remove

founded

keeping

nature

of

) 6yoc
from

nature.
because

united'.
5aew,
9
his

life

This

is

of willing

477
what
every

man.

refers

to

one principle

mediates

not

because

of pernicious

the

whole

of

mediation
dimensions

the

Myoc

so that

they

a common principle,

with

To fail

themselves.

maxim

ral

nature

66

likewise'.

them

man to

enables

It

being.

ual

progress.
with.
Logos

It

is

the

is

a sine

the

comes to

bound

of

to

be superseded;

first

and most

it

elementary

of

do you

it,

this

moral

further

one among

a scriptu-

law

you,

his

lives

to

finds

do to

of

qua non

in

is

to

law

and spirit-

growth

cannot

to

in

their

be at

to

understands

foundation

be present

of

made by the

men to

wish

has

virtue

of

Maximus

demands

be the

existential

conformity

nature.

understands

nature

of

conformity

that

As Maximus

lay

has

It

you

the

creation

are

will

sum up the

to

'whatever

to
into

division

introduce

the

men will

law

is

of nature

man to

into

the

the

to respect

Maximus

gvOewC

was

integrity

failure

of

man's

The Fall

principle

fall.

behaviour',

Because

the

that
to

YvoewC

Every

of

faculty

this

maintain

endeavour

being

his

'ethical

life.

his

practical

the

he is.

what

pristine

the

of

do with

that

of

of

Xcyoc

self-love.

ordinances

a re-enactment

the

to

Yv(SP1

of

non-didactic

reason,

he may become

'the

fragmented

is

oneness

and

Maximus

same nature',

to

subordinate
of

divisions.

the

'having

requirements

failure

due to

the

is

heal

That

by each

possessed

nature

will

nature'.

so that

activity,

that

same race',
of

the

of

unity

this

is

It
'the

when sense

the

to

basic.

is

and

be dispensed

way in

which

men.

law, restraining
by fear
the
The written
of penalties
impulses
disorderly
of the more foolish
and teaching
them to have regard
them, accustoms
only to the disby which the power of
tribution
of what is equal,

the

478
by time,
transfers
itself
justice,
to
strengthened
by degrees
to be a
quietly
making fear
nature,
by free-will,
disposition
directed
to
controlled
fixed
inclination,
the habit,
a
moral good,
by forgetfulness
things,
of former
purified
giving
love together
to mutual
itself,
by which
rise
with
the fulness
of the law comes about when all
are
by charity.
bound to one another
For the fullness
is the interrelated
joining
by
of the law naturally
those who share in nature,
charity
of all
carrying
it the principle
along with
of nature , crowned by a
love in accordance
with
charity,
making the law of
by the addition
For
resplendent
nature
of charity.
is the natural
the law of nature
principle
ensuring
that
to ethical
behaviour;
sense is subject
written
the fulfilment
law however,
law,
or rather
of written
is the natural
the spiritual
principle
assuming
that helps
to achieve
the reciprocal
principle
'You
For it says :
cohesion
of those bound by race.
love your neighbour
but not:
shall
as yourself',
treat
'you shall
For
your neighbour
as yourself'.
the one means the union
referof the related
with
the of her signifies
ence to being
only,
providence
97
with a view to well-being.
He thinks
the

after

He makes

race'.
the

the

of

'fulfilment

cohesion

means that

there

written

of

ocally

evident

written

law

becomes

assimilated

of

it

equal

the

so that

by nature

the

involves
becomes

conversion

and grows

unequiv-

by which

by fear

justice

is

'fulness'.

of

regard

is

'the

of

process

men to

it

This

a certain

restrains

accustoms
is

it

presence

gradual

justice:

terms

the

that

by race'.
in

has reached

to

facilitates

which

its

something

what

that

of

that

pertains

by saying

bound

principle

the

that

realm

love

spiritual

a development

and that

teaches,
of

those

of

effects

by way of

law'

the

in

precise

written

when it

describes

punishment,

more

the

that

Maximus

tribution

bond

is

growth

source

love

reciprocal

principle,

natural

irrationality
the

this

reciprocal

'the

as

on as well

of

law,

the

of

takes

hold

takes

law

written

removal

that

sense,

the

of

fear

the
into

of
the

dis-

gradually
into

love.

68

479
Fear

that
so

itself,

their

habitual

the basic

express
'you

Maximus

love

shall
treat

shall

that

passions
the

%Oyos

with

that

cpvaswr.

and its

the

While
bour

as another
A6yo4

of

person

to

person.

the

carrying
by love

in

'self'.

This

is

spiritual
At

well-being'.

written

law

in

order

as free

subjects

because

welfare,

law

it

the

by a care

to

'providence

charity'.
his

neigh-

the

demands

transcendence

that

of

for

his

development,

to

the

prescriptions

himself

person

the

with

of

shape

who

principle

neglect
the

and

those

with

of

the

naturally

all

of

possible,

stage

man looking

visualizes

gradually
,

not

characterized

this

Ydui

accordance

is

since

But with

the

to

keeping

unity.

man now confronts

but

cpvoewS

in

By affirming

with

He does

the

man.

of

along

bring

reference

united,

by charity

a new relationship

neighbour's

Maximus

fulness

a human being,

still

of

of

joining

crowned

the

to

the

'for

nature,

nature,

create

precisely

other

freely

each

principle

interrelated
in

share
of

each

as such,

they

unity,

to

by removing

necessarily
in

principle

of

men confront
relate

freedom is:
69
not 'you

of men has

By acting

then

will

slvaL

nature

union

men are

natural

law

written

the

prohibit

principle

and
of

being

to

He invokes

as yourself'.
eivat

acts

maxim which

as yourself',

The law

principle,

the

is

the

is

neighbour

he means.

home what

the

neighbour

between

fear

one of

those

of

of man in his

orientation

your

distinction

the

being

in

good

that

can ensure

that

says

your

the

by a succession

from

attitude

for

concern

new principle

can transform

one of love.

it

the

it

who possess

way to

gives

penalties

of

according

a view

of
to

480
the

of

will

an inner

of

the

Logos

reveals

unselfishness
as he loves

others

to

developThe example

charity.

that

acting

further

beyond

possibilities

a charity

of

fear

demands

divine

with

he will

which

through

Gospel

endowed

Incarnate

of

demands

this

that

virtue

acting

the

But

those

in

man,

from

charity.

from

the

in

progress

through

He understands

Logos.

principle

gradually

ment

the

even
love

man to

enables

himself:

those being formed to

But the law of grace teaches
in an immediate
imitate
way God, who loved us to
who were enemies at
such an extent
above Himself,
because
that
as to come among us in a
of sin,
nature
without
change and, being above every nature,
to assume nature
in a way above nature
and become
to be called
nor
a man among men;
man and to will
did He refuse
to make our condemnation
His own ani
that He himself
to divinize
us by grace to the extent
by the economy became man by nature,
so that we would
learn
to cleave
to each other
naturally
not merely
but be
as ourselves
spiritually,
and love each other
beyond ourselves
for one another
divinely
concerned
is
love
towards
display
that
another
a
one
which
and
to die of one's
desire
in keeping
own
with virtue
is no greater
'For there
on behalf
of another.
will
that
love than this,
'than
says Scripture,
one should
70
for his friends'.
lay down his life
The maxim now is:
says
for

'than

Scripture,
his

71

friends'.

resource

invites

and even

mutual

love,

of

mode of
man's

life

He becomes

the

become

being

his
of

life
this

for

shows

to

the

emigration

has

that

the

neighbour
of

of

good

of his

fellow-man.
for

has

respect
In

as canon.
dimensions

in

72

being

the

has

a way that

himself

extent

self

life

a new brilliance.

the

from

mutual

'self'

with

out

this'

down his

and ecstatic

apparent
his

than

yxT1

go beyond

hypostatic

by going

even

lay

one should

which

love

no greater

men to

for

concerned

no self-reference,
disregard

that
This

which

this

is

'there

in

willing

total
to

selfforego

The principle
sake

of

the

other

481
is

the

than

the

virtue

beyond

in

the

order

to

His

the

humanity

firmly

so is

nature';
immolation

in

behalf

:
him

man enables

kind

who were

of
His

the

love

&Yc-Q

is

in

man,
this

is

the

possible

being,

which
love.

'in

Maximus

because
enables
Because

of

of

point

text,

and that

73

the

personal
to

For

gift

precisely

man

God-madeMaximus

dimension

go out
of

of

us

that

considers

of

of
of

for

is

It

men.

the

self-

love

for

him

a way above

the

sin'.

clearly

is

The presence

cptaavOpwxCa
life

the

claims

ecstatic

Christ's

that

down his

in

Ad Thalassium

of

most

He willed

them

'because

enemies

We have
Union,

which

come to

to

related

demonstrated

laid
who

perfect

is

He showed

those

that

the

In

enemies
of

participates

man's

love

to

by

Hypostatic

of

Yiii

was

who He is.

nature

of

self-forgetfulness.

this

in

The basic

own',

of

which

formulate

principle

His

nature

our

way in

and the

He assumed

the

on our

CLyd,
XT)

in

here:

of

His

of

came to

on ours,

Humanity

to

implications

who,

went

and took

dYc ii

due ultimately

debates.

stated

total

assumption

Hypostasis

Christological

hypostasis,

The themes

kenotic

the

Logos,

here.

even

us to

condemnation

emerge

The

more

invites

speak,

'our

making

as Maximus

and acted,

His

is

on as well

Incarnate

to

so

it

grace

the
of

Logos.

the

of

69wo c

is

composite

takes

us by grace.

the

of

some of

seen

of

divinize

Person

that

of

nature,

extent

in

nature';

uniqueness

and

divinized

His

love

divine

His

xe vwo aC

in

the

of

of

The law

selfless

to

the

principle

principle.

imitate

even

principle

natural

spiritual

in

'the

than

more

himself

agape

the

of

482

a desire

'in

revealed

law

us that

'the

He goes

on to

the

law

in

Archetype

as in

an image

fulfilment

the

of

written

hope,

through

the

to

which

he shows

same context

Archetype

nature'.

'the

Logos,

thinks

Maximus

and in
the

how he understands

the

of

reminds

beyond

a principle

shows

man for
charity

Maximus

incomprehensibly

of men'.

as preparing

will

it

and nature

nature

issue

is

grace

die

to

virtue

another,.

of

that

say

essence

above

of

with

is

xc'UQOLC

and

keeping

in

on behalf

own will

one's

in

of

coincidence

perfect

k6ormaLC

be present:

'The word of Scripture

makes us by hope apt to
to become
truths,
the Archetype
receive
of all
by the
image of Christ,
the living
or rather,
(A
?Gq;,
himself'
Christ
12S3D).
Christ,
grace of
9.
is

This

beyond

something

expression.

The yatr

Logos,

is

which

so transforms

Spirit,
nature',

but

person

emerges

be a son
to

pass

also

in

in

the
to

over

ever-well-being'.
three

laws

the

heart

merely

'the

into
not

the

'mode

all

its

Son.
the

has

which
,

poured

and conceptual

understanding

It

of

of

Lord,
Maximus

this

to

enter

in

source

of

that

revealing

that
'the

sums up his

will

the

man by His

principle

existence',

splendour,
is

its

man's
him

him

enable
permanence

teaching

to

of

on the

thus:

therefore,
the law of nature
To put it summarily,
is the natural
principle
subduing
sense to remove
from which arises
the
the irrational
element
The written
division
naturally
of things
united.
hand, is the natural
law, on the other
principle,
irrationality
to
the
of
removal
regard
with
after
love
takes
the
that
on
as
well
spiritual
sense,
bond that
takes hold
that
of the reciprocal
the
law
is
to
Then
the
race.
of
grace
a
pertains
beyond
nature,
remodelling
nature
withprinciple
to
divinization,
a
view
with
showing
change
out
incomprethe Archetype
above essence
and nature
hens ibly
as in an image in the nature
of men and
74
the
permanence
of ever-well-being.
providing

way in

the
in
is

the

that

faith

the

which

so it

is 'the

world.

It

Holy

is

Church

where
is

is

the

of

mystery

is

Spirit

The Church

guaranteed.

the

free

the

to

act,

action

of

the

of

before

all

he knows
the

Spirit

Christ

of

extension

presence

hidden

a mystery

we cannot put limits

that

While Maximus realizes

483
to

and
the

in

Spirit
and

ages

generations,
through
but now appearing
the true
and perfect
"inhomination'
to
of the Son of God, who united
hypostatically
Himself
division
' ur nature
without
confusion.?
and without
Because

this,

of

fullness

of Christ

entirely

'in

before

the

the

union

on the

who is

accordance
ages
is

The Church

in

the

of

of

faith:

amend saving
78
himself
said'.

right

of

with

the

and the

triple

three

laws

this

in

having

77

faithful'
'The

Catholic
the

of

We can see

Maximus

to

the

mode of

in

predestined
76
body'.

she brings
This
Church

about

founded

is

the

is

as the

faith,

threefold
life

His

and the
things

all

been

of

God 'because

of

confession

Spirit

Logos

our

be members

Him to
icon

body

and the

members

God and Who fills

God and the

grace

presence

the

we are

relating

the

presence
keeping

Lord

with

of

the

the

passage:

is simply
in all,
in as much as
The Holy Spirit
together
He holds
all
and cares for all
and in
tendencies.
But
as He moves the natural
as much
in a specific
those who are
way He is also in all
in
that
Law,
He points
the
out the commandunder
define
transgression
light
that
ments
and throws
fore-ordained
the
But He
promise
of Christ.
on
to whom He was
is also in all
Christ,
who follow
As the
as the author
of adoption.
announced
does
He
in any one of
wisdom
of
not exist
creator
in a simple
in
the above mentioned
way except
those who endowed with understanding,
via have
through
themselves
a godly way of life
worthy
made
79
indwelling.
divine
of His

484
think

We might
place

between

which

is

of

This
in

incorporation

man's

in

participation

the

that

the

as fulfilled,
identified

Spirit's
the

in

place

the

of

laws

the

of

action

Spirit's

of

measure

and his

faith

through

Church

as taking

Spirit

we become

synergy
takes

gift

Holy

and the

saying
the

through

response.

the

of

as ideal

way of

Logos

and man's

action

laws

the

another

the

with

the

operation:

is given
The revelation
according
of the Spirit
is in each one,
to the measure of the faith,
which
in this
Each of the
by participation
gift.
to the measure of
is,
believers,
that
according
the faith
of which
of soul,
and the disposition
he is subject,
energy of
commensurate
receives
to him the habit
the Spirit
of
which grants
to this
commandor that
appropriate
activity
80
ment.
is

It

look

we must

1?6yo4
in

the

to the

forming

We have

connotes

a receptivity

he takes

from

progress

in

teaching

Isaiah,

the

11,2.
life,

spiritual

the
out

seven

He relates

to the expression

one place,

opens

'Kingdom'
that

already

to

on the

relates

to the

suggested

Maximus

his

in

Maximus

%pa6't1C

that

teaching

this

of

which

'Name' and

activity.

receptivity

activity:

way in

Noster.

Pater.

,Kpati, nc.
his

the

at

background

the

against

Spirit

and

this
which

spirits,
them

to

as he suggests,

or,

of faith

in

in appropriate

81

in those
The Holy Spirit
purification
produces
the
the
virtues
purity
of
of
are
worthy
who
to
fear
through
and knowledge;
and piety
He grants
those who are worthy
of light
enby
to the principles
lightenment
with regard
through
fortitude
beings
and counsel
exist
which
bestows
those
He
on
worthy
understanding;
and
through
deification
perfection
radiant
and
of
82
wisdom.
and complete
simple
Maximus

does

not

forget

to

remind

his

readers

that

the

485
does
diminish
destroy
the
not
nor
action
'the receptive
of man or what Maximus calls
native
ability
83
habit
He associates
and power which is in every man'.
84
this receptivity
but most
of man with all his powers,
of the

Spirit

Holy

Yv4. n

with

significantly

he says :

, of which

does not engender

The Spirit
a free-will
but He transforms
it when it
unwilling,
85
deification.
to
with
a view
In

the

EVv
the

he contrasts

Greek
thus

,
action

of

form

is

to

of

God.

on the

out

the

Spirit

man in

is

the

a personal

The teaching
Church

eAAovoav

bringing
Holy

not

Sacraments,

especially

Of Baptism

he says :

that
is
is willing

of

free
must

divorced

decision

with

on the

from

on Baptism

which

be complemented

way and make of

Maximus

povl. o-

and

his

Holy

if

it

him a son
Spirit

and

on the
86
Eucharist.

teaching

and the

incorruptibility
We, who have put on the first
with
baptism in Christ
through the Spirit,
let us
ritual
(which
last
the
be) with Him in the
will
await
Spirit,
progress
accepted

having
the first
preserved
unspotted
in good works and death voluntarily
87
.

through

the action
on the need of co-operation
with
in Baptism.
He says that
of the Spirit
we sin if we do not
to the grace of Baptism
is free
that
respond
with
a will
to what is at variance
from attachment
the grace.
On
with
Maximus

the

insists

contrary,
the will
to receive
the energy
If we prepared
of these
I mean water
things,
the
and the Spirit,
spiritually,
through
water would have cleansed
mystical
conscience
the practice
Spirit
of virtue,
and the enlivening
in us the immoveable
would have produced
perfection
of
the knowledge
that
comes with
what is good through
88
experience.

We shall
now address
knowledge
that
place
fulfilment.

ourselves
holds
in

to

some consideration
of the
Maximus'
view of man and his

(ii)

486

Prayer
Formal elements
Dominicas
know from

We
Pater

Noster

write

this
form

the
first

treatise

to

spirit

the

service

to the Lord

prayer
He wants

to

grasp

language

to

express

tion

of

for
in

contemplation

express

it

dependence
shows

his

order

to

When he

in

he turns
to write.

ability

the

on God.

act

prayer:

of

An analysis

awareness

of
the

apprehend

as Maximus

sees

prayer

is

a means of

for

man and

God bestows
to

the

it,

divine

the

intentions

for

motivation

and the

which

of

the

of what
of

necessity

together

mysteries

understanding

prayer

in

in

Maximus

the

related

spirit

mysteries
and the gift
of a suitable
2
them
he suggests
Before
a defini-

The intrinsic

that

in

by'cataphasy,

and mediated

Father',

the

Church.

the

the

came

subject

on prayer,

to find

take

language
to
and, cognate
(dngmrts)
"Apophasyjshould
be
adequate
complemented
.
C WWrO+O,. tfi5)

a parallel

with

to writing
order

his

the

to

so that

on prayer

in

the

should

Father',

rather

and of

it

that

to

the

his

asks

in

him

who asked

approach

not

90

Introduction

'Our

but

we find

prayer,

acknowledging
Maximus

did

committed

Expositio

a statement

brothers

of his

himself

finds

on the

a dilettante,

of

89and

suggested

provide

Maximus

outside.

the

friend

who also

a commentary

of

the

was the

it

from

prayer

Prologue

the

that

motivation

from

of

God intends

the

He understands

identifying

so of

purpose
man to

with

on man.
of
attain

that

that

divine
mysteries

The prayer

deification
to

the
the

appropriating

'Our

between

connection

Economy.

as benefits
divine

is

on the

commenting

is

and the
purpose.

way
It

1
'

487
which makes it

is this
of

and so be in

threshold

his

need

Maximus

but

keeps

his

treatise.

in

the

perfect

to

Dalmais

a mystagogy,

a treatise

the

into

us to

that

robust

which
kenosis

its

in

concealed
saying

the

are
of

the
in

Son in

is

the

work

language
is

them.

the

facets

of

the

Son of

is

Maximus

is

to
so

mysteries
the

benefits

of

natural
the

truly

God mystically

proclaimed
is

that
have

realities,

by

this

qualifies

purpceei

God obvious

the

Spirit,
of

as

initia-

writing

the

the

clearly

Maximus

an explanation

through

'scope'

divine

the

Indeed,
to

claim

The implication

mind.

of

in
of

is

when he

work

an affective

intention

Holy

96

of

which

at

merely

also

alone,

whole

'scope'

not

lay

mind
to

content

of volir.

this

into

us to

the

contains

giver',

are

his

of

mediation

His

the

ataOrIai. S

appreciation

God and Father

the

which

his

teaches

'which

prayer

in

share

is

which
9S

mysteries

is

may be initiated

we too

that

that

in

when he prays

of

speaks

throughout

us that

reminds

and of

of view,

point

consistency

and introduce

but

mysteries,

invite

for

need

by extension,

and,

Father'.

tion

this

the

authoritati-

prayer

the superior
unity
94_
God.
The same process

Scripture

the

of

at

life

Christian

the

can

insepara-

the

of

us

into

orientated

of

so that

man can unite

%6ioc

ai, o6BoLC

'Our

practice'

relinquish

on the

Father'

IIpEaL

speak

Von Baithasar

through

reads

not

will

insisting

Maximus

voDs

to

order

'Our

it

he reminds
in

the
93

of

about

into

put

and practice

both

of

'to

or

power

write

commentary

theory

of

vely.

of

do'

of

bility

to

a position

'to

mean

the

the

know and experience

all,

also

worth while

first

Maximus to,

for

to
the

those

mysteries,

become
but

who

in

not

the

488
necessarily

this

In

expression.

the

in

inspired

the

and

appropriation

'hiddenness'

The robust

through

realities

conceptual

way,

be reconciled.

can

to

amenable

and the
can

spirit

language

the

to

attain

the

of

clarity

prayer.

to Maximus,
The beginning
of that process is, according
97
The power of the prayer is open to those who
petition.
lay

between

bridge
blessings

in

of

the

gifts

of

bestowal
of

the

the

Spirit

will

find

deftly

here

in

in

excellence

order

of

their

the

introduced

to

remind

the

to

It

created.

In

the

is

'Our

this

Father',

larger
and
the

been achieved

destiny

them with

treatise,

ordered,

has

for
that

identified
them

which

they

makes Him the

is

also

comprehension
more

par

with

solidarity

Beyond

mysteries.

is

prayer

already

the

which

the
the

us of

The author

new mysteries.

of

The Logos

them

Him through

be understood

to

into

Father

the
in

course

which
has

no one can teach

author.

is

prayer

Incarnation.

restore

the

of

but

in

the

of

and Economy,

treatment

the

originally

teacher
be,

to

He manifests

Theology

men and entered

with

and teacher

men reconciled

Father.

which

to

said

should
98
teach.

in the
role
of Christ
99
He is the mediator

author

us that

deification,

of

obtaining

author

benefits.

The end towards

practised.

were

the

and brings

fuller

It

and enlightenment.

God and the

the

to

perspectives

in

divine

is

the

man and the

of

endow him.

prayer

elaborates

flesh

His

through

himself

that

He reminds

mysteries.

are

too

instruction

then

Maximus

to

God wills

which

of

need

is

Petition

ai. Trot. c.

acknowledged

passing

a form

is

the

with

be noted
It

open through

themselves

the
they

authority

He has

focussed

may

than
on

489
for
to
ask
men

aging

ioo

Reprise

is

more

and helps

prayer

that

an expression

of

because

one to

God because

is

of prayer

world

'I'

nature

and,

having
is

his

Son in

the

of

petitions

supplicatory

'Our

prayer.
dimensions

obligations
It

is

to

enter

the

in

opens

Trinity

and

it.

men as sons

Maximus,

as

ai. 'rDaas
the

prayer

Maximus

a school

it

rightly
of

of Whom

'Father'.

God as
is

done

the

men through
first

declaratory
as mainly

seen

through

the

Expositio

of

exposition
nature

emerge

from

the

to

that

they

are

in

the

say

is

presented

is

to

put

finds

perfection.

in

revealed

for

primarily
are

divine

in

a combination

be accurate

the

To enter

which

For

that

out

and a new appreciation

has

are

we find

request,

it

of

Father

Father'

factors

which

the

primarily
or

can address

All

To recite

Father'.

son,

and parainetic.

would
of

Thou,

petitions

and exhortation,

a petition

of

petition.

of
is

Father'

of

a new realization

other

Dominicae

It

into

Spirit.

the

and expository,

Orationis

what

Holy

nuances

addressed,

discovery,

a way of

the

aspects

as one who participates

become

manner

a sevenfold

formal

one who teaches

a threefold

who prays

The prayer

is

the

Father',

new identity

to enter

we are addressing,
of the

'our

mystery

the

of
the

'our

the

and need,

the

I is

the

the

whom it

of

of

the

appreciate

desire

a disclosure

becomes

concerned

with

although

declaration
a

into

of

the

of

Part

of

concerned
us to

we find

Here

in what He has given

generosity'.

of

content

and encour-

meaning

exceptional

section

the

with

primarily

his

with

first

the

While

on their

a participation

keeping

to them 'in

light

throwing

seven of them,

oneself

of

'Our

under

in

the

It

should

the

petitions.
be noted

490
in

verbs
from

the

is

it

that

this

the

subject

here

implied

in

speaks,

then

it

teaches,

being

true

man's

desires
the

what
the

its

the

with

Maximus

has

in

Holy

Spirit.

splendid

Maximus
sentence

his

understanding

its

mystery:

which
of

it

meant

interpreting
us a resume
on

we identify

being

addressed,

to

which
facilitate
to

Christ

this

resume

this

interpretation

and opens

of

If

response

through
off

it

is

an emphasis

we are

a fitting

confirms

prayer

with

is

if

man of

The Commentary,

provide,

rounds

the

asks,

gives

by prayer.

encourage

presents

a truth;

of

required

and self-offering

self-disclosure

it

but

to

to

others,

Maximus

exhorted.

decided

if

prayer

and be pliant;

comply

character

that

it

then

implies,

we find

petitions,
commanded,

this

Here

logic

taught,

of

is

what
the

If
if

be docile;

God.

Father'

existential

obey,

that

and inculcated.

realising

acceptance

to

infer

we can

taught

prayer

fundamental

to

'Our

being

derived

ultimately

so that

and recommends,

he must

to

is

the

of

subject

means listening;

be disposed

must

the

he recites.

implies

prescribes

turn

it,

which

praying

commands,

in

man at

words

praying

is

is

what

of

something,

if

taught

envisages
the

that

This

who has

Maximus

prayer

Father'

section.

Christ,

He is

'Our

with

up new vistas

God's

in

the

a
of
of

that
the author
For it was fitting
and giver
of
be a teacher
to those who
the benefits
also
should
in Him and imitate
his conduct
in the flesh,
believe
the words of this
prayer
are precepts
of
providing
these he revealed
Through
life.
the hidden
treasures
that
in Him,
really
of wisdom and knowledge
exist
Ring
the
desire
imp
clearly
of those who pray to
them.,,,,,,
enjoy
A sentence

from

the

Caitum

de Caritate

Quattuor

Centuriae

491
by emphasizing

this

complements

his

treasures

make these

foundation

spensable

the

of man to

ability

life

of the Christian

indi-

us of the

own and reminding

and of Christian

prayer :
to the words of the divine
If according
Apostle,
in our hearts
by faith
dwells
Christ
and in Him are
then
the treasures
hid all
of wisdom and knowledge,
in our hearts
the treasures
are to be found all
of
And they are to be revealed
wisdom and knowledge.
to the heart
to the measure of 4.U2
according
e purification
of each man by the commandments .
It

hidden

are
to

by faith

is

that

in

Prayer

Christ.

himself

Christ

to

dwell

in man, the

are parallel
ical

capacity

with

his

true

and the good being

103,

ent
habit

of

through
in

of

points

have

of

capacity

that

Maximus

Mystagogia

has

faith

in man by the

He does understand

substance

associated

it

on undemonstrable
of

the

things

too

the

good,

God himself

from

in

with

being

We might
,

the

Xyor.,

with

with

the

but

we have

the

imitation

seen
of

104

Koster
the

with

perfected

faith.

intellect,

Pater

the

through

votc,

than

differ-

and prudence

former

latter

belief

in the

concerned

to the

the

rather

associated

is

the other

knowledge

be aligned

theoret-

to his

schema wisdom

the

of man's

of Christ

produced

reposes

this

virtue,

contemplation

the conduct

is

to

faith

dimension

practical

In

To

wisdom and prudence

truth,

ultimately

knowledge,

expected

an invitation
of man.

and ordered

becomes

unforgetting

heart

becomes

contemplation
practice

the

to the

ability

view.

therefore

that

treasures

one corresponding

and ordered

practical

in

is

of Maximus,

one schem4tization

select

the

man appropriates

while

in the

purification

that

observance

of the commandments.

as 'a true

knowledge,

principles,
which

are

because
beyond

which
it

theoretical

is

the
and

practical

105, In fact,
reason. '.

knowledge

as

intervention

prayer

to

in

This
variance

at

faith

God and to

*9

ayci7-1

of

not

perfecting

where the theoretical

7CLoTot&rn
.C

personalised.
is

knowledge beyond

of mane noetic
ability
6F
This unification
and become one*

transcended

is

joins

aspects

and practical

the

yvi

it

which

turn

will

with

his

and hope,

'in

are
required
that

ensures

be united

we can

one nature,

man at

'Ay&%Tj

neighbour:
that

nature

that

guarantee

ensures

one another

492

one

yvwn

107
and one will'.
persuades

not

to

'the

through

renewed

will

yv4nj

and when

more'

This

the

has

Maximus

not

of

nature

law

of

grace'.

Christ's

of wisdom and knowledge

Noater

and once

in

introduction
cal

context

in

xCugaLc,

, -YeveoLcq

of prayer

'movement'

of men, adopted

as sons of God.

'persuade

personally

law

man's

chooses

determined

lu

any morel,

of nature

the hidden

treasures

prayer.

Desire

is

the

to

Prayer

is

meant

God.

inform
reminds

that

by providing

us in

the

it

Pater

will

The

in

will

triad

ontologi-

the

in the

case

d,ydnTI

will

will

not

oppose

ensure

that

man

of wisdom and knowledge

experience
to

the

Not alone

who pray

recalls

that

of

in

will

in the Pater
109,

irrYvc

with

the

of those

thought
of Maximus :
11Q,
a'roLC and the role
of

of the

articulation

of

of the treasures

desire

the

conjunction

a context
the

of

place

is used seven times

E hP
esis

them.

to enjoy

( yvwt, xc c)

revelation

impel

any

of nature

is freely
108

the

overlooked

law

the

oppose

law

He says that

prayer.

when 'charity

come about

of

awaken,

objects
Noster

for
what

direct

stimulate,

those

in

as a tk"us t

c$a i6

yvcLi

the

and

and Maximus

objects

are.

493
It

is

the

to

this

it

Again

devotees.

into

nuance

these

of

enjoyment
is

that

Epistola

a wider

that

II

maximian

impels

prayer

its
fit

us to

enables

context:

in fact,
the truth
Faith,
which firmly
establishes
it,
I
is the foundation
of that which comes after
Hope is the
mean to say of hope and charity.
that
is of faith
of the extremes,
strength
and
to them both in itself
charity,
showing
what is
by its
credible
and what is loveable
and teaching
function
how to hasten
is the
to it.
Charity
of these,
embracing
completion
as it does fully
desirable
the supremely
One in his totality
and
their
Him its
gives
movement towards
goal,
substithrough
itself
the enjoyment
tuting
of His presence
12
for faith
in His existence
and hope of His presence.,,
-This

magnificent

throws

a strong

ing

the

of

commentary
who has

shaft
of

Maximus

recalls

us the
us to

He who enables
be our

Who must

the

In
discussion
is

which

to

live

those
in

substantiates

to

be,

is
it

it

petition
his

to return

sincerely.

show in

and vow,

to two further

that

concern
from

to

His

the

at
that
of

u5

quotations

attempts

this

point

the

conduct

respectively

will

command-

predecessors,

He contrasts

with

Father'.

prayer

earnest

reform

the

to

fittingly

quite

and promise
definitions

'Our

is

introduces

according
his

it

He then

eyes

as divorced

from

Incarnate

is

It

our

his

of

of

demand a profound

who pray
of

treatise

he begins

will

terms

Scripture,

be thought

his

open

main

and that

prayer
113
meaning

between

need

he takes

Logos

the

Maximus

that

understandon hie

the

when we pray

I,

if

before

Father'

we say

a reminder,

Although

of

is

Who will

and

relationship

not

Maximus'

it

its

on the

comes into

just

formula
grasp

virtues

As he enters
that

Part

as God wills,

ments.
it

Coda to

should

prayer

what

into

prayer.

guide

of

significance

theological

light

of

mystery

given

on the

passage

'Our
from

prayer

and vow

and then

he

from

to define

them

494
them more closely,

he relates

in which
ing prayer

for

as a petition

transformation

the

in

implied

the vow.

he provides

Thalassium

the notion

around

In the Quaeationes

' good things'

of the

ad

formulations

parallel

of

demanded.

as the reward

by what has been vowed and secondly

virtue

by present-

firstly

pivot

which

C'od
is the request
Prayer
what
naturally
of
gives
for salvation,
indeed.
For if
and very fittingly
to God in
vow is the pledge
of good things
offered
be likewise
the urgent
prayer
clearly
promise,
will
by God for
petition
provided
of the good things
bringing
the reward
salvation,
of thel: gepoeition
of those who have already
made vows.
The idea
both
to

vow is

of

petition

involves
the

a view

gift

of

the

prayer

the

In

now to

Turning

the

referring

to

Father'.

This

our

each

complement

Saviour

and power.

for

the

to

the

that
keep

gift

of

prayer.

these

two

views.

the
There
Rather,

other.
Part

111,7

bvvacC

of

means basically

taught

the

There

will

God.

of

implying

man by his

petitin

of

man becomes

so clear.

reward,

man

as the

condescension

not

between

incompatible

nothing

they

in

prayer

promise:

merciful

him

disposes

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of

for

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sees

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of

be

will

God wills

Maximus

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to

wrought

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transformation

promise,

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prayer

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through

Pater

if

man because

to

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commandments,

salvation.

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brings

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transformation

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he wills

what

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source

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is

prayer

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basically

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struggle.

with

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live

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constant

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but
for

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words

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it

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Maximus
of

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connotations

Maximus,

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again

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'Our
the

of

words

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access

495
to the mysteries

it

that

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of view,

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cti cp

the

case

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to

meant

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be extended

to

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this

section

bound

up with

volition:

moves our appetite

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phrase

revealed
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prayer.

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pc

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psELC

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course

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role

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the

of nature

elan

thrust

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He whom we

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the

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ovMv! LLXA

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as

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Logos,

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function

Christian

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union

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condition

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xCv71o'C

6pseLt

Maximus"

to Himself'.
the

in

intimately

bread
118

the

insatiably

Logos

is

prayer

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source

reverse
so that

petition

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ontological
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in

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of

is

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'mysteries',
view,

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thrust

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and will
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declares

Father'

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obviously

to

Maximus

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what

its

dispositions.

proper

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on condition

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prayer:

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human lives

confronts

immediately
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with

said

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power to transform

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the

we

the
life

496
is

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of man.

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development

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section

the seven mysteries,

need to be delivered

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whole

span of the

possibilities

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union

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in

indwelling

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development

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progresses
need

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prayer

divine

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readers

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store

dimensions

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mercy

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we see
Maximus

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those

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purpose

identify

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with

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they may realize

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1211

petition

appreciation
to

'Ay=40wev

again

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own by a contempla-

a dimension

clearly
it.

the

recalls

as sinners

contemplative

man may respond

love

life:

YvGSoLC to

and

return

God up to

of

Trinitarian
491
comet.

so that

condition

Him in

most

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their

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this

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purpose

ecwpCm

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es0koYCa

and

with

Maximus

seen

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wpoocvx

as a son

God in

deification

with

between

contrast

120

we have

which

of

has

survive

of

Conclusion,

purpose

tive

concern

be Thy Name, Thy Kingdom

'Hallowed

the

from

man to

of

affirmation

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of

of

by

Father

Oeu pCa

form

the

because

the

of

the

with

to man by God,

out

Son of

is

prayer

covers

God himself,

'the

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in

It

One.

held

with

of

nature'.

where

it.

will

is

It

to the

beginning

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an

plays

a reference

to the

expression

it

with

destiny.

of his

as Maximus conceives

gives

to

applied

the union

about
and thus

man was created

of prayer

which

bring

will

to see in this

fanciful

petition

that

prayer

of
the

God's

love

of

that
so
,
of

we are

prayer
reminded

as
of

497
integration

the
of

prove
npa

the

that

illuminated

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it

of prayer

is

'with

in

climax

the whole

a man whose

ata6r

ec pCa

is
that

charity
man's

Prayer

through

here

too will

necessarily

Maximus

reminds

against

Ecpsoic

]25that

influence
by the

of

seductions
for

longing
with

deepest

man's

from

being

renewed

divine

temptation

the

to

prayer

wasted

preference

desire;

aspects

his

the

union

with

man is

One,

but

Evil

Prayer

pleasure

God.

124

of

God so that
'we

if

it

is

and transforming
not

his

maintains

will

deal

will

an occasion

creatively
the

prevent
of

away

swept

by discovering

endurance

of

rejection

Again

that

and

,a

self.

be possible

Jesus' I.

tension

extends

bodily

ensure

by becoming
for

two

imply

will

charity.
to

&ydfiii

discipline

the

of

in

the

needs

towards

%p.&LG

passions

of

on the name of the Lord

call

his

man's
this

us that

the

merely

dimensions

whatever

of

not

humblest

militates

love

the

between

with

towards

Maximus,

of

state

union

to burning

and overcome

the

down to

In this

turned

strength

yv SoLC

but

by 6swpia

into

wholly

thought

transcended

being,

an
activity
,

power goes as a whole

and

integrates

higher

is

gives

God, even the irascible

123
,
divine
In the
charity.

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significant
122
OeoXoYCM

man who enters

for

in
&y&x-n

of

to

exhortation

fulfilled

spirit

God, even concupiscence

between

by the

expression

and made spiritually

and reaching

God:

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being

aspects

and practical

y&-xn

is

prayer

becomes

Lc.

theoretical

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to

power

man's

the

of

object

suffering

an ever-

Life

The Contemplative
Maximus

has

in

prayer

the

with

the

acquisition

virtues,

in

having

beyond

gone

God that

thought

transcends

even when it

life

contemplative

and says that

through

brought

is

won intuition.
127.
6ewpCa

as

a man lives

if

characterizes

his

hie

it
to

vor.

of

OcoX6yoc,

which

of

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knowledge

and knowledge

in hard

rests

for

asking

the

limits

the

concerned

'paxrLx6C,

while

silence

It

for

a place

the

of

cpvatixdc

a profound

life.

primarily

seeks

and invisible,

visible

wrapped

For

virtue.
a matter

the

whereas

things

the

of

man is

where

be primarily

will

prayer

life,

active

he has

life

active

contemplative

away that

straight

on the

teaching

of the

account

be said

to

his

complements

a traditional

with

498

in

is
his

a union

discursive
126

with

reason,

He speaks
6ewprrtIx!

or

be

he will

properly
YVIZOLC.

of
128

In fact,

the
to
designate
qualification
yvcoi, r,
3.29
life.
Those who devote
themselves
same contemplative
]r30
Lai.
'
t,
ocwp
xaC
Lat.
v
iwr
ive
to
eswp
are said to
or
132
131
C
When we look more
be 6ewpTr l.xo C
yvwa r t.xo
or

that

find

and
basis

of the

with
is

knowledge

to

visible

God,

while

s o*koy Cm

Himself.
with

them:

on the
sewpCa

the

6eoXoYLx4

kinds

of

cpvoixrj

are distinguished
eupCa
and things
OeoXoyCa
in

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between

above

based

turn

life,

contemplative

of contemplation:

of things

relationship

synonymous

is

These in

objects

the

indicated

distinguish

that

seoxoYCa

God in

of

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and

contemplation

their

concept

distinction

the

cpuat.x

object

without

Maximus'

at

closely

used

on the
has for

invisible
is

in

concerned

Maximus'
usage,
,
134
voTmymyCm
and

vaTCx

Maximus

that

face

primarily
inordinate

of man's

vocation

knowledge.

As Maximus

499
development

of

concerned

to

the

its

asceticism

through

in

inadequacy
demands

perfection
mind

eeoxoYCa

with

self-love,

the

in

%pLC, eewpla

of his

rectification

mentary

of

man of

rids

the

in terms

7,pF.Lr. is

While

thought

normally

life

spiritual

sewpCc

6e(wv

ray

135

a comple-

contemplative

says:

for the
The practical
method is not sufficient
liberation
of the mind from passions,
no
perfect
it may be enabled
to pray without
distraction,
that
in it,
unless
various
arise
spiritual
contemplations
for the one frees
the mind from incontinence
and
hatred
the other
and
only,
gets rid
of forgetfulness
ignoraic.
become able to pray as it
Thus it will
ought.
, _
,an intimation

We have

being

a,-noTO(:

to

the

as an extension

of
life,

that

which
the

of

a contemplative

the

of

in

the

YvaaLc,

OCU)PCO

to

presence

Comparing

angels.

of God is

knowledge

xp. Lr.

endow him with

will

perspective.

forgetfulness

from

man's

understands

when his

goal
of

Progress

Maximus

in

possibility

137

thought
man's

his

have reached
from

that

primarily

and destiny

He will
freed

here

a vision
two

in

Logos

of

is

comparable
he says :

states,

in sufferings
The first
one, persevering
without
being shaken because
has the first
of virtue,
in itself
presence
of the Logos active
and the other,
the mind through
transforming
eewpCc.
to the
has the power of the second
of the angels,
condition
(of
the Logos),
impassibility
presence
which efts
in it and makes it unassailable.
..
is

Maximus

to

knowledge,
ively

remind

does not

of knowledge
proper

to

careful

the

stage

which

different

his

mean forsaking
of

wpEII6

he visualises
from

disciples

philosophical

.
here,

the
Since
is

that

this

efforts

of

the

ascesis

contemplative

something

reflection,

kind

qualiti-

he insists

that

itrequires

that

the mind may be free

the

reveal

In fact,

catch

the

knowledge

love

the

be in

will

the

spiritual

in

conception

of

advance

towards

demands

an accompanying

the

to

progresses

knowledge
of

a night

requires

it

a man must

arrive

at

mind :

he needs

and

God is
the man who loves
hind
that
every passion,
he casts
out of himself.
Since

y&cTL

'knowledge
puts

of
the

as man
prayer
To

spirit.
of

heart

and

-d x:

bent on pure prayer

and
r him on his way to it,
`F4.

that

by which

the

Holy

Trinity'

touches

of

a cleansing

and

is

final

a night

and

visible
in turn
3'
Pure

Trinity

undergo

passions,

things

behind

the

xciec t,a

Every
necessarily

the

of

by

behind

logic

perfection

be left

sense

made manifest

purification.

of

of

141

purification

one's

detachment:

to

'are

a rigorous

knowledge

have

invisible

things

each

is

require

and prayer'.

spiritual

summit

thoughts,

impassioned

to

There

commandments'1.4Z

Maximus'

%oyLoTLxdvwill

and knowledge

proportion

bring

which

contemplations

of wisdom

heart

Corresponding

passibility

the

to

proportion

and self-discipline

-xa6rti6w

The treasures
the

man's

of

spiritual
to

that

XdioL

by
knowledge
made worthy
of a partial
for
charity
neglect
and continence,
the passible
part
of the soul and always
leads
It
to knowledge.
you the way that
and humility,
which no
without
9q
that
Lord,
are the way to knowledge.

spiritual

'readings,

that

of the

eight

of the Logos in the world:

purpose

purification

order

to

to

'

this
to

purification

a sustained

Having been
God, do not
they purify
for
prepare
is impassibility
will
see the

500
from passions,
so

to

he finally
1'
it
is
his

purification,

into

enters
&Yd7Lxj

too

de-

501
him

spoiling

level

a much deeper

at

that

than

his

of

passibility.

into

a fivefold

in

ible

things,

Providence

the

%6YoL

is

created

Maximus

of

vision

of

them

in

that

attention

theological

in

He gives

them
His

For

the

also

its

in

ovXaC

regard

so that

rather

than

this

scientific
their

into

insight

relationship

to

God,

an intimation

of

how they

their

Providence

His

through

individuality

their

for

the

of

purpose.

are

creatures

include

necessarily

enveloped

final

The contemplative

way.

reveals
will

which

is

invis-

and invisible,

its

God in

of

creatures

a profane

structure

are

6yoL

the

in

are

The search

an understanding

visible

and

6exAja' a1477

and

in

both

realm,

constitution

ultimate

for

things,

and Judgment.

a search

He

objects

visible

of

contempla-

of

when the

God,

kinds

the

ecoXaYCa

division
way:

divides
objects

and

complex

a more

whole

the

of

OcwpCcL c voLxrj

provides
defined

Maximus

basis

on the

contemplation
tion

that

indicated

We have

by the

and benefit
in

the

of

uniqueness

their

Judgment:

The pure mind is to be found either

with mere ideas
or in the natural
of
contemplation
of human things,
the visible
or in that
creation,
of the invisible,
148,
the
light
in
the
Trinity.
of
or
it
in the contemplation
invisible,
the
Settled
of
the cause
reasons
of things,
seeks both the natural
to these;
is related
and whatever
production
of their
is about
there
1o'q what providence
and judgment
and
them.
With
yCa

through
introduce

ecwpCa

into

initiation
eswp. Cm
the

Maximus

initiate

the

that
so
,
into

links

the

mystery
the

aim

Yv OL .

notion
brought

is
of

of

votiayc)-

of

about

mystagogy
the

is

mystery.

to
As

502
Bornert
ing

and

the

liturgy,

a certain

the

With

discovers

becomes

world,

Mystical

it

is

is

called

it

is

into

kinds

scriptural

intelligence,

is

appearances

and

'letter'

and

with

mere

adds Maximus,
a celebrated
he shows that
order

X6yoi.

and to

'in

a fully
Scripture

in

to mystagogy,
kinds

contemplation,

a compound

of

of

which
mind

is

human realities

visible

of the Holy

human response
to

sense

compounded

the Quaestione

leads

the

contemplation.

of things

the light

initiates

liturgical

The pure

conceptions

passage

to

and Scripture

'spirit'.

Scripture

of Scripture.

by nature

confronted

before;
gone

which

we have natural

who is

learn;

through

correspond

and

man,

contemplation

what

has

the

transcending
151; ,

man cannot

of contemplation
will

that
so
,

Maximus

mystagogy.

process
5

sense

relationship

of

and finally,

with

the spiritual

contemplation

For

immanence

that

contem-

symbolic

'pacpi. x7'

cewpCa

of

vtiaywyia

natural

discontinuous

votiaycyCa

reader

either

something

Scripture.

of

then

theological

The corresponding

given.

Because of the

of

is

of

contemplation

mutual

worlds

enters

experience

a sense

the

of

aware

voVC

in

the

the

ways

other

contemplation

creatures,

of

from

Apart

two

are

reading

natural

and intelligible

sensible
the

X6yoa

the

plation

former,

the

the

enlightened

i59

understand-

mystery.

there

through

mystery:

to

regard

the

that

teaches

the

a spiritual

of

experience'

and through

nature

communicates

Maximus

entering

of

'it

comments,

God:

is
to

11RIA

and
of
made up

be found
or

in

or invisible
and,
154
Trinity',
In

s ad Thalassium,
to

both

the natural

503
the symbols
He who penetrates
of
with contemplation
the
knowledge
the Law or who contemplates
with
makes a distinction
with
apparent
of beings,
nature
to Scripture,
to creation
with
regard
regard
and with
he can distinguish
to himself.
In Scripture
regard
between
in creation
between the letter
and the spirit,
in himself
between mind and
Xdyoc
and appearance,
from Scripture
from
And taking
sense.
spirit,
Xdyoc
and from himself
creatures
and having
mind,
them to one another
indissolubly,
he finds
God,
united
knowing,
as he ouffi
and can, God who is in mind,
logos
and spirit.
,,,;

It

to say here

suffice

will

see below

We shall

the

so that

kinds

in

culminate

of God.

the knowledge

of God is

of two

described

here

disposing

discovery

a knowledge

knowledge
in

that

of the

as within

the

on his
is

of the

part
to him

given

of

perfection

scope of man's powers without

of the Holy

intervention

of man or

spirit

when it

think

may

God can be enjoyed

questing

accept

Maximus does not

contemplation

which

goes beyond any effort

he must simply

and which
154
by God.

the

knowledge

a recollection

final
the
as
in

that

discovery

threefold

in

issues

and nature

of man, creation

the

that

Spirit:

in order
demands,
to give them knowledge
The Spirit
the collaboration
natureffi
of their
of the mysteries,
knowledge.
faculties,
and examine this
which search
,?,
is
The exact knowledge
of the words of the Spirit
to those who are worthy
of the Spirit.
only revealed
Maximus
to

subject
which

is

voiic
of

God.

of knowledge

thinks

the

knowledge

that

is

so that

object

in

of

God,

will

entry

to

the

mind

into

in

this

s,?
the

OcoXayCa

a simplicity

require

some way comparable

Referring

of

as assimilation

158

to

the

state

of

Simplicity
of

prayer,

he says:
When it comes to be in God, it
is entirely
without
form and without
For in contemplating
Him
pattern.
transfused
who is simp 6be it becomes simple
and wholly
light.,
with

6"')

Asceticus,

In the Liber

noun from

separates

for

it

the

prayer

Maximus

1 lughts
`' 1 It

of God himself.

presence

this

reaches

God himself

'pure'

epithet

describes

that

Maximus says simply

all

the

is
:

gradual

sublime

it

and puts
this

naked in

of
its

the

th2 t earns
16
b.

7tpooevxjj

purification
in

prayer

condition

xaeap

simplicity

504

voVC

until

contemplation

of

the observance
Through
of the commandments the mind
through
the spiritual
sheds the passions;
contemthe impassioned
thoughts
of things
visible
plation
through
knowledge
about things;
of the invisible
the contemplation
things,
this
of the visible
latter
through
knowledge
of the Trinity.
;FJ

this

Maximus considers
164

a concept

a state,
ity

with

which,

eeoxoyca.
tion,

phase in

as we have
In

its

The man who loves

distraction
without
distraction
without

bound

to be

of prayer
the

up with

simplic-

he characterizes

seen,

it

perfection

interruption

without

is

which

the life

is

without

distrac-

and unforgetting:

God genuinely
prays
altogether
then
and he who prays
altQ
loves
io5. God genuinely.

they say, is the mind's

The supreme state
of prayer,
the flesh
being
and the world,
outside
praying
altoform.
He, therefore,
matter
and without
without
gether
intact,
he truly
state
prays without
who keep g6this
ceasing.
the mind is moved through
that
He said
through
to contemplation,
contemplation
knowledge
to unforgetting
and through
through
knowledge
finally
unforgetting

Maximus encourages
and continence,
irascibility
from

his

assigns

kind

of this

The stability

his

because

of prayer

disciples
they

to

&Y7-TI

theology
in

the

not

the

linked

to

to neglect
excesses

respectively.

But

remarkable

process

of

the

role

dy&i n

charity

the

correct

and concupiscence
developed

is

wisdom to go
to knowledge
knowledge
and
to the truth-1'f757

of
we know

which

personal

he

505

&
ct i
see

as having
of prayer.

Therefore

&Y7-1

pacification

of
the

so quell

ecwpCai.

l'ealm

desire

with

is

proper

Him in

His

attributes,

is

what

with

itself

with

the

God.

that

man
is

The mind
but

Himself,

&r6v
o.

term

object.

holds
of

xac';

infinity,

eternity,

God and

make a distinction

that

has to be content

it

to Him;

man to

God as its

being

is

beyon the

accepting
,

know God in

what

stabilized.

tradition,

inner

to

in

no encouragement

the

man is

which

he can dispense

us to

with

the

in

becoming

mind,

OcoXoyCa

with

to play

unite

so that

of

on the

trespass

his

of

to

fanciful

not

he is

will

may require

keeping

in

inflamed

it

contemplation

as signifying

is

an influence

exercise

eupk

This

the

even within

cannot

will

knowledge,

Maximus,

by which

restlessness

the mean of his

it

a fundamental
part,
1evolution
'-' It is the way in

God and so that

to

united

so that

of human nature,

innovation

is

in

what

what concerns

with

immensity,

finds

that

is

His

with

wepC akov

do not seek the )6YoL

When you embark on theology,
(for
to
Him
the human mind cannot
that
are proper
that
being
to
that
inferior
can
nor
any
of
attain
in so far as it
is possible
But scrutinize
to God).
Him, like
immensity
those that
concern
eternity,
and
infinity,
wisdom and power thalt 4s creative
goodness,
y-.
beings.
and
critical
of
I
providential
and
the

Although
of

6swp to

This
the
nizes

would

wisely

with

finds
'a

to

the

than

his

God.

contemplation

method
that

might

here

be transcended
the

vor.

teach

the

X6Yo L

of

by extrapolation.
contemplation
that

principle

But the contemplation

of nature,

be that

still

the

metaphysical

does

Maximus

philosopher.

creature,

have

be more

God,

except
,

cpvtxij
would

creatures

is

object

practised

he,

of

who scruti-

of

every

of nature
in

the

can
Spirit'

70
170
,

issues

which

in

of the

the intervention
in

the

the hidden

Spirit.

things

the

Spirit

of the

contemplation

171

mysteries'.

Human reason

the

of

because

Trinity,

Spirit

506
of

'scrutinizes

and this

reveals
distinction

Maximus makes another

when he says:
the
There are two supreme states
of pure prayer:
the
those
for
life;
the other,
for
of
active
one,
those of the contemplative.
The one comes to the
the other, 172
soul from fear of God and a good hope;

from burning

The signs

divine

the

of

himself

and prays

He adds

that

of

He is

by the

produced
the

as though

itself

divine

and is

forms

of

the

other

infused.

pure

in

initiative

In

in

God;

of

presence

that

&Y7cT

the

reassurance

is

the

lose

fancy
give

what

with

limitless

the

and

succeeds

latter

is

him a self-authenticating

the

of

and

even

here

We have

acquired,
prayer

man at

the

in

resting

God who takes

taken
of

things'

greater

hold

world

the

be noted

should
This

thoughts

This

taking

he has

and has

by

is

prayer

the

knowledge.

to created

less.

is

is

chara-

unperturbed

it'.

in

feels

is

obviously

it

side.

who through

way and it

mere

incomparably

what is

'Him

it

Maximus

devoted

of

one is

former

mean of

the

of

in

his

at

prayer

light

of

the

himself

mind

type

unaware

the

the

which

contemplations
to

and

an experienced

man who recollects

from

second

prayer,

were

and is

illumination

himself

who recollects

the

only

a man recollects

This

distraction

becomes

this

two

God Himself

conscious

produces

charity

that

are

present.

from

it
when
,

voUC

away

really

By contrast,

passion.

and maximum purification.

he says,

first,

by freedom

cterised

love

for

accounts
to

care

to

give
to

'cast

human affairs

and

173
in

order

by indulging

his

activity
experience

the

does not
of

the

in

not

itself

presence

507
he has attained

of God even although

in

prayer

pure

no need to qualify

There is

prayer.

this

to

the

in

by
kind

'the

things

were

not

the

through

is'

ideas.

With

Maximus

says:

that

man could

any

is

that
the

His

of
it

is

we have

to

think

we

provided
'as

God

grasp

of

be possible

not

Him',

He

attributes.

The point

not

through

mediated
the

of

mystery

of

knowledge

would

concern

of

to

it

of pure

second kind

Nor would

that

idea

regard

the

an empirical

prayer

hold

knowledge

this

about

of

to

tempted

is

my7c-n .

latter

go beyond

It

way.

God, made possible

that

to a state

Transfiguration,

therefore
The light
which
of the face of the Lord,
human
blessedness
the
in
the
of
case
surpassed
theology
is a matter
Apostles,
of apophatic
mystical
the blessed
in that
and holy Godhead is in substance
ineffable
every
and above knowledge
and transcending
infinitely,
infinity
even
not leaving
any vestige,
it
to those beneath
the slightest,
of understanding
the understanding
to any being
of
nor does it allow
the same Unity
how or to what extent
is Trinity,
by
be
the
naturally
grasped
cannot
uncreated
since
by
be comprehended
the boundless
the creature
o
or
1-,,1
the bounded.

knowledge

Unforgetting
the

surpassed
to

where

it

immaterial
most

highly

rites'.
in

of

of

theology'..

darkness,

has already

which
,

the

of its activity,
1,7.5,
'

Here

formless

and

man,

'the
knowledge',
where he performs
17.6
The peace and stability
which man

his
he is

by which

resources

of

place

experiences
love,

'mystical
'the

enters

voUc

and intelligible

sensible

undergoes

Moses,

like

leads

vo1

vor

are
to

united
,

that

due to
God in
depends

its

ecstasy

a way beyond
on the

through
the

ministrations

A6yor.
the spiritual
of Sabbaths,
calmness
It is the Sabbath
has
the
the
which
soul,
removed.
rational
mind even
of
X6yo L
those more divine
from all
which are in
it
bound
has
by
to
God
entirely
beings
alone
and
it
totally
immovable
through
made
and
loving
ecstasy
]77.
God.
theology
the mystical
of

we do not

Although
in

Nos ter,

the Pater

in

authority
to

commentary

works

Maximus.

referring

to

bearing

on our

mystical

important

aaaeiia
xbooc

6c
atoerr.

will

our purpose

Noster,

of other

statements
he was

show that

which

the

serve

quality

turn

in
of

have

will

this

sensible

platonic

is

This

of

is

and

short

but

organ

of

the

is

to

from

the

in

scheme

vorrrdc

understands
in

co-ordinate
following

symbolic

passage

us how he understands

shows

part

Stoics:

xoor.

Maximus

worlds

obvious

atoerio Lr,

with

that

think

which

It

In the Platonic

"'

contrasted

to

the

sensation.

Aristotle

X79'

voi
,

Mystagogia

functioning

function,

and intelligible

way.

the

means basically

from

be a mistake

would

from

its

and

inherited

a triad

the

This

atoeiiaLr.

perception

6yoc
.
c,

It

light

of

an indispensable

Pater

the

of an

treatise.

For Maximus

of

the

experience,

assessment

will

out

seen,

Noera

Aisthesis

sense

author
It

from

in

,
of

was written

gave its

one phrase
178

of mystical

as we have already

matters.

vocp

the

very

we do find,

spiritual

examine

toegot.
c
o.
from

an elaboration

of God, which

experience

here

this

that

evidence

find

508
theology

the

contemplation:

to be
Indeed the whole intelligible
appears
world
in
imprinted
on the whole
mystically
sensible
world
those
for
to
the
forms
who
are
able
see
and
symbolic
in
the
exists
sensible
whole intelligible,
whole
by
the
The
of
concepts
mind in gnosis.
simplified
is indeed
in the former
by concepts
latter
and the
is in the latter
by imprints.
former
And their
work
there
is one as if
were 'a wheel within
a wheel',
the
Ezechiel,
admirable
contemplative
says
of great
I think,
And
of the two worlds.
speaking,
matters,
the creation
'ever
His
since
of the world,
again,
things
by things
invisible
are seen to be intelligible
divine
the
Apostle.
And, as it is
says
created',
things
that
do
the
if
not appear are seen
written,
do appear,
those that
the more the things
through
all

that

appear

will

be understood

through

the

things

that

509
those
by
who rise to spiritual
not
appear
contemplation.
For the symbolic
contemplation
of the intelligible
by means of the visible
things
things
knowis spiritual
ledge and understanding
things
through
of visible
things.
It is necessary
indeed that things
invisible
true and
each other should have a totally
which manifest
signification
an
clear reciprocal
and between themselves
(PG
91,669cD).
relation.
unbroken
In

this

to

corresponds
the

llels

OcwpCa

in

those

who have the

symbolic

the

penetration

of

the

the

discarding

is

what

with
this

passage

for

reciprocal

inter-

a circuminis

v6joc. 4. is

when
is

directly

perceptible
we see that

it

is

Td

of

noumena
attained.

and that

one'

cognition

by sense:

no question

of the

interests

world
is

world

it

concerned
In

gaLvdeva

integral

human knowing

to

Maximus.
is

It

restricted

sense,

surpasses

that

which

from

of

sense

In

the

the

and

of

knowledge

of

excerpt
that

a knowledge

where
in
from

in

the

act

the

is

that

the

of

.
open

is

not

far

passage
the

just
worlds
them.

reconciling

Quaestiones
is

of

notion
that

he contrasts

the

aioOiIo
that

uses

a knowledge

convey

he describes

intelligence

we find

Maximus

a kind

Mystagogia

following

Thalassium
speak

to

elsewhere
to

cited

that

paradoxical

QECaT1o c

to

'the

spiritual

There

the

for

and the

corresponds

aia, ArioLr.,

AtoOncLC

perdures.

To the

mind.

mysteri-

world

power of vision

phenomena in

that

Maximus insists

expressed

the

para-

and invisible.

sensible

and imprints.

of renouncing

nor

the

two worlds

concepts

of

cession

through

summed up within

activity

of

is

ovpo%Lxi

a way that

visible

entirety

required

is

world

sensible

its

forms

ously

6ewpCa
in

things

of

in

world

that

-xvevpwvLxjj

correspondence

The spiritual

through

we find

passage

splendid

used

only

to

ad
analogically
man's

voi

510
knowledge
things:
knows a twofold
Scripture
of divine
the one is relational,
as consisting
of conceptual
in
knowledge
and not having
and thoughts
a perception
known through
by which
experience,
act of the things
life.
The other
in truth
present
we manage in this
in act,
of experience
without
alone
precisely
consists
knowledge
the whole
and thoughts,
providing
conceptual
(
to
by
Qeiic
v)
participation
according
a,.
perception
in keeping
through
which we receive,
with
grace,
the supernatural
deification
is
that
future
rest,
And they say that
the
activated.
unceasingly
knowconsisting
as it does in conceptual
relational,
by
to knowledge
ledge and thoughts,
moves the desire
by
that
is
activity,
while
which
participation
active
its
by
of
object
participation
perception
providing
that
through
removes the knowledge
experience,
The
knowledge
thoughts.
in
and
conceptual
consists
God
the
that
knowledge
about
conceptual
wise men say
to co-exist
is unable
of God or
with
experience
by
I
God.
Him
thoughts
mean
with
of
perception
about
to
from beings
W6yoC
proper
about God the analogy
Him, by percepthe gnostic
contemplation
concerning
the experience
because
tion,
of
of participation
by thought
the simple
benefits
unitary
above nature,
this
Perhaps,
knowledge
Him from beings.
concerning
the
to everything
is recognized
with
regard
else since
it
this
the
YOC
of
about
suppresses
experience
it
the
thought
this
the
about
of
makes
perception
and
in
knowledge
I
by
that
experience
mean
superfluous.
that
by
W6yoc
follows
perception
on all
act which
,
$ject
follows,
the
known
which
of
participation
thought.
all
after
-,
appears
,.
Here

Maximus

is

their

relationship

tual,

the

knowledge
must
of

latter

in
the
and

Persons

The term
of

other:

the

one is

mystical,

the

former

dispenses

with

the

each

way to

takes
benefits
encounter

in a union

atOOiaLC

ways

through

in

above
of

that

which
,

been
has
raised
sense

for

former.

ascent

to

so

a concept
'One'.

tIugh

ultimately
with

conceptual

we have seen applied

to describe

by

order:

human person

defies

the

Discursive

a different

nature,

the

intellec-

prepares

a Neoplatonic

place

God and

knowledge;

experimental

with

affinity

knowledge

aydron

knowing

knowledge

has

participation

world

give

a simplified

Mystical

divine

is

must

God that

of

to

other

the

latter,

two

discussing

the

expression.
to the

a knowledge

511
transcends

that

is

It

not merely

aVaenoLc
associated

with

and in

your.

conjunction

that

transcends

aXaOTIat,I;

and

vos

the

world

that
is

between

the

Maximus

of

of

the

of

being

of

the

is

we find

that

divine

sense

and the

erudite

hold

where
apprehendIn

view.

of

points

of

speaks

in

distinction

uncreated

vo 3

becomes

than

to

the

it
in

and

instead

.,

an apprehension
between

relationship

tells

the

faculty

the

voepd
denotes

Maximus

sensibles.

it

the

terms,

analogical

realm

from

6c
Oir
xdo LoC atc

mIo6rat, 6
in

a contradiction

two

and
and

so that

Uncreated,

derived

other

a more basic

created

who is

contemplation

each

from

v-oir 6C

x6oo6

between

that

usage

there

thought

patristic

complement

is

Logos,

atoOTIot, C

symbolic

simultaneously

where it

the

of

intellect.

Maximus calls

obviously

with

a knowledge

ing

is

N.oepc

that

Nooter,

knowledge

mystical

discursive

level

in the Pater

of life.

bread

the

at this

ataOrIocs

vocp

but

sense,

the

us that

that:

the soul has three

universal
movements combined
that
into
which is in the order
of
one by grace:
the
that
is in the order
X&
which
of
voUC
(oC
,
of
and that
which is in the order
mtdZ7 a . r.
.
is simple
The first
and beyond understanding,
(the
through
discursive
soul),
moved without
which
knowledge
about God, knows Him par excellence,
not
181,
in any way from any of the things
that
exist.
Xdpi, c,

which
,

synthesis
the

using
that

the

describe
the

of

connotes

the

three

language

terms

culmination

of

of
of

immediately

and

excellence,

'simple

a spiritual

at

we have

which

to

and beyond

root

him

and
of

to

declare

seen

him

to

understanding'.

God

par
It

is

is

gtOcCLr.

relating

knowledge

the

of

Maximus

psychology

possibility

so mediates

the
here.

! v! pyc Lav

xaT'

man's

is

described

powers

experience,

mystical
in

yc i ii

is

512

through

is

knowledge,

that

from
the

of
of

unaware
produces

God returns

perfect

of

illumination

the

unity
about

through

the

itself

personal.

the

state,
the

the

last

unity

of

the

person

a knowledge

us that

that

and a knowledge

of

relational

knowledge

gratuitous

activity

experience

of the

God and that

Y7.7

interlocking

is

a living
84
'.

Maximus

in

afforded

appropriation

of

ideas,

but

relation

the

enters

of

the

within

place

that

divine

the
is

of
of

gift

impact

of

to know him

determined

by

no way denies

the

by conceptual

knowledge

he undoubtedly

the

by the

by the

or

knowledge

that

con-

overcomes

two freedoms,

of

! vt1pycLa

empirical

that

and

to know God 'under

divine

distinctively

the mediation

takes

God is

of

relational

made possible

of man, made possible

This

is

experience,

It

them

Maximus.

which

object

God.

the

brought

knowledge

its

of

and

who exercises

about

object.

charity'.

assures
analysis,

with

is

182

creatures

between

The realization

One Who

of

concomitant

through

mystical

( voUc)through

it

in

sphere ofrealization
183,

the

man is

The contrast,

limitations

OtWaLc

this

is

us,

through

In

used analogously

the

everything
the

perceives

and

world

sensible

Him through

the mean, which

a way that

such

%6yor,

of

that

soul.

supreme

to

is,

powers

and in

knowledge

is

the

the

of

findings

ensures

only
in

is

'A dx7i

of

fronts

man.
'but

'E.'xai, oedveaOaL
God.

everything,

this

the

This

co-

this

receives

sown in

meanings

unifying

movements'

vok

informs

mtoOno. C

proceeds

operation

turn

the

by

revealed

fundamental
that

in

which

the

possible

'three

XP

harvests

as it

makes

the

of

ordination
It

that

knowledge

this

of

validity

indicates

and

that

513
kind

this

knowledge,

of

in
a network
enmeshed

by which

of

the

fabric

of

is

reality

must be transcended

concepts,

if

his

extends

is

to

the

its

quently

is

knowledge
X6yoL

6lwaLC

receives

is

the

down in

the

in

but
takes

place

through

Experience

and

perception

above

it

grace

is
and

knowledge

takes

through

of

means

man

which

kind

this

in

not

the

knowledge

The

charity.

the

are

participation

of

perception
Referring

which
to

aitoellacs

by

pgOsELS,
of

speaks

in

The

Elijah

on

of

Maximus
cave

of

the

act

context

the

order,

noetic

made possible

%stpa

Centuries.

Gnostic
Horeb

here,
of

order

the

lower
and more precisely
1P5'
there is
himself
Although

'God'

passage

knowledge

of

and conse-

mediate;

is

of

refers

things'

to be 'divine

said

means

character-

even when that

knows,

4pLv

The object

its

of

by Maximus

The other

p e&ELC xa'cci

a knowing

through

knowledge

knowledge

of

reality

that

described

from what it

voAj Latia .

or

the

because

conceptual

This

valid.

within

place

of

remoteness

concept

The aXecLC

knowledge

he

As we noted,

for

only

knowledge

sense

nature

abstract

him

to

immediacy.

and

inadequate

the

are

to

more akin

Man longs

is-open

This

concreteness
izes

to know God.

to the most comprehensive

caveat

himself.

God in

desire

to the human kind.

available

that

his

to satisfy

man is

he says:

to
of wisdom in regard
The cave is the hiddenness
there
himself
He who finds
the mind.
perceive
will
in
knowledge
a way above perception.
mystically

God is

said

is

XdpLc
the

to be there.

tradition,

the

where

key

186

to

tmEp vow

voVC. is

raised

personal

become
faculty
to
a
manner

of God.

In the

passage where

yL vc&ctaa
above

of

itself

empirical

he discusses

187
in

of
a

knowledge

the movements

514
the

of

the

presenting

to Him, their

return
view

faculties

subject

to

between

vo3C

and

the

of

gibility

the
is

the

being

of

Maximus knows from

the

sense.
to

open

? 6'(og
and

the

from

is

served

by

Xdpcc.

voUC

prayer

intelli-

aEoO11oi.c, .

transformed
9

to Him in

as

soul

relationship

the

God intimately,

tradition

the

and of
the

should

traditional

literal

is

%6yoC

knowing

to
its

by

vo6

can be returned

universe

in

divine,

by

through

soul

key

garnered

ennobled

power

the

the

of

world,

that
so
,

X6ioc

is

they

accepts

the

aEo6roLC,

faculty

Ato6naK,

to

Adios

God.

to

Maximus

from God through

functioning

This

source.

we find

examining,

their

in

the body as subject

of

No'Dr.

been

as suspended

demands that

which

grace

we have

which

soul,

whole

and praise.

that:

to be concerned
indeed
is understood
the voles
with
it
God alone
and that
goes straight
and His attributes
to the ineffable
of His blessedness,
without
glory
the
X6yoc
that
becomes the
discursive
reasoning;
by vows
interpreter
of things
grasped
and sings
their
praises
and rightly
reasons
out the unifying
lead to them;
that
ennobled
ways that
atoOnot, C
forms images of the different
by reason,
powers and
in the universe
to the soull, -n
and reveals
energies
18
is
the
it
far
Xcyoa
possible,
as
so
of beings
This

is

basis

the

notion

the

of

the

that

Maximus prayed

hend the mysteries

clarify

the

might

be able

the Expositio
Prayer,
fullness

that

Noster.

and give

open his

fittingly

from other

we can conclude

contemplative

to appre-

the

describing

knowledge,

to

that he
so
,
'Our Father'.

show us the

that

that

seen

X6yoc

uor..

about

writings
Dominicae

with

voc

him matching
of

etymological

associated

We have

or objects

to write

the

is

we find

God would

Orationis

so that
of

Pater

u,oi5eva

These passages

voUC
which
,

voepd
in

aQeTIQLC

of

he wrote

author

the

life

from

OcoXoyCa

the
while

of
of

by

515
it

is

Expositio
that

which
sure
of

theology

expression
spirituality.

Dominicae

Orationis

Maximus enjoyed

he describes
that

he was granted

of what he knew in

elucidation

fact

that

obvious

his

in his

Commentary
in

of

the

strict

theology

an ineffable
is

that

itself

union

on the

'Our

sense. and
lived,

The

way.

testimony
of the

so that

writings,

so that

to the

three

powers

we can be

Father'

a splendid

for

XdyoC

matching

is
it

work

the
is

of

fruit

an
Christian

the

516

EPILOGUE

In the
stands

the

place

in

the

life

of

to

examine
context.

with

the

of

Spirit

of

the

that

his

in

the

man must

live

if

in

cipation

the

we have

tion

of

being

God to
Maximus

in

His

emphasizing
the

life.

Christian

of

the

of

the

which

virtuous

the

sacraments

in

the

Holy

and

the

Spirit

gives

God'.

Maximus'
the

of

meaning

of

of

of
from

this

thesis
the

term,

dimensions
too

the

man and the

and growth,

increment

prayer

image

of

intimated

life

Parti-

concep-

teaching

course

and requires
of

contemplative

genesis

is

as process

former

spiritual
its

'he

in

the

But we have

in

Church

being

is

and the

exercise

Olwa*. c
In

of

Baptism

to

Maximus

The soul

because

inhominated

Holy

mystery

immortality

In

on the

concentrated
the

man.

likeness.

egwaLr., as consummation.
we have

whole

from

we can distinguish

the

the

the

Baptism.

fullness

and the

how man progresses

began

from

with

be essential

to

seen

birth

presupposes

asceticism

of

practice

which

Liturgy

in

incorpora-

the

the

it

his

of

grace

purpose

deification

with

body

and

and the

reach

the

of

our

human nature

consistently

concerns

grace

Liturgy

he explains

through

to

the

serve

which

sacrament

he is

by the

will

begins

deification

man the

in

Incarnation

immutability,

receive

it

of

of Christ

This

divinized

the

way in

Christian

Baptism

whole

and

the

of

Body

deification.
to

Church

us how he under-

Father'

The deification

and water

knows

'Our

the

mystery

into

tion

the

individual

the

the

of

briefly

that

Maximus tells

l yetagogia,

to

the

of
place
role

through
fontal

grace

to man in

given

in

tion

account
that

reason

and human heart

is

less

to

his

some clues

to

Mystagogia

and it

69woLr. ", in

it

eludes

on the

this

on the

Eucharistic

Assembly.

ful
the

from

blessed

wills

signify

the
moves

the

in

souls

the
to

bestowed

perfect

to

hatred

of

proclamations

peace;

the

zealous

from
down
comes

heaven

proposes

them

to

When they
every

to

the

closed
and are

their
found

God in

the
the

represents

to

and error
the

of

faith5

divine

and

canticles

the

divine

benefits,

love of
and blessed
7
the divine
of sin;

for
their

the

of

the

the
minds

to

every

be outside

Logos,

who

and lead
world.
word
the

God

by the

Gospel

intelligible

senses
to

indicated

are

reading

purify
of

of the bishop

the
of

sufferings
to

the

and knowledge;

angels

the

contemplation

have

activity

the

Maximus

possibly

of

show the

revelation

the

the

briefly

man',

passage

virtue

God;

provide

in

them

rites

him

with

books

of

through

old

Son of

as the

and designs
joy

the

to

does

Mystagogia,

ignorance

sacred

even more

and excites
favours

from

the

Scholiast

clvaL

review

entry

people

God as well

from

readings

which

infidels

the

Maximus

the

of

of

for

an end.

the

The first

the

fact,

blessed

'the

and ignorance

evil

to
to

us a

eye and ear

of

&c
C e?i
of

in

coming
of

entry

of

recognition

but

significance

first

of the

passage

master,

work

of

Sophronius,

symbolizes
4
the
flesh;

In

of chapters

teaching

the

power

be helpful

will

given

perfection,

it.

comprehend
the

its

the

understanding

In a series
hands

of

bringing

as a way of

perfected

Maximus has not

than

reticent

is

This

the Eucharist.

systematic
simple

Baptism.

517
by participa-

and

flesh

518
and the
are

world,

among themselves

united

peace

the

blessings

Then having

the

divine

placed

them

as they

have

God the

Father,

through

which

the

sons
been

to

the

hymn:

united

cipation

in

It

be superfluous

Noster

and made like

to

when the

Gospel

inhabited

world

His

He will
to

this

will

appear

the

Him by parti9
as possible.

to

have

that

been

great

as Judge.

it

in

of the Gospel
'in

signifies

preached
to

the

in

come

the

Gentiles,

God and Saviour,

from
He will

in

heaven

his

put

and by means of

the

holy

from

the

infidels,

believers

seen

The end will

as a testimony
our

similarities

reading

world'.

come naturally

judgment

separate

will

Parousia

second

Christ

end of

in

texts.

to the

He says

them

Monad,

we have

which

above

and what

the

out

and that

Maximus then returns

general,

point

and associated

symbolism.

holy'

God

call

He leads

is

to

prayer

knowledge

in

as indivisible

an identity

to

unintelligible

'One alone

by grace

teaching

the

them

by the

worthy

things,

intelligence

the

same knowledge

Spirit,

raised

his

chants.

He leads

rendered

of

thanks-

of

with

the

the

being
existing

the

angels

them

accorded

of

follows,

and its

faith

among the

have

of

Pater

the

in

they

this

of

become

by means

between

act

theology,

principles

would

the

kiss

for

return

of

sanctifying

of

a way beyond

the

symbol

And thereupon

'Father'.

Him in

confession

and having

Trisagion,

to

when they

things,
Him by the

and with

offered

unique

which

giving,

all

have

and they

ineffable

them

He teaches

angels

whole
when
Jesus

great

glory.

adversaries
He will
the

unjust

by

519
the

from

those

interminable
of

of

the

course

the

but

is

lived.

to

say

closing

of

us of

something

going

from

out

intelligible

the

of

new teaching

holy

of

mystery
the

which

mark

will

when

the

all,

because

have
has now
in

liturgical

the
about

lies

what

chamber
is

be given
regard

our

salvation.

our

beings

the

at

endowed

of

and
12

the

of

union

first

'the

the

divine

symbol

of

faith

by everyone

Mystical

act

natures
of

and our
by all

'holy'

equality

persons.

of

honour

the
in

which
Providence

the

and

The confession

last

will
of

represents

future

with

the

signifies
for

all

God towards

The threefold

people

views,

of

one with

with

14

kiss

be at

of

admirable

revelation

will

every

the

full

revelation

of

for

concerning

final

origin

eternity,

the

that

Logos,

thanksgiving,

of

The spiritual

unique

of

11

Christ'.

beginning

heaven

is,

that

of

in

X6yoc

with

in

being

time

the

it,

and identity

common opinions
all

the

signifies

into

of

worthy

nuptial

will

doors

13
?6yo4; '.

alid

and

one the just

10
In the

and entry

mysteries

God in

of

represents

tion

infinite

consummation,

church

who are

the

which

Economy
the

those

'into

Maximus,

the

things

material

for

The entry

our

the

OEwt.c

being

to

Spirit,

faithful

the

--eaxatiov.

tells

Maximus

The ritual

of

each

celebration

process

meant

And in

he has

the

Holy

a word,

death.

beyond

the

that

being

what

experience

says

life

the

to

in

and,

saints

to

render

liturgical

from

developed

the

flesh.

He will

symbolically

now entered

symbol,

the

after

ages,

recompense

from

themselves

who conform

who follow

those

impious

the

just,

from

proclamathe
the

union

incorporeal

520
Powers.

and spiritual

be instructed

will

Powers

the

the

to

is

chant

the

above,

Divinity
this

of

cance

the

implication

'Our

Father',

between

the

of

poles

Persons

the
it

signifi-

tells

us by
is

existence
O wo

and

x6vwoL4

in

of the

symbolism

men whose

with

participate
15
God'.

about

and what

of

harmony

Three

emphasizing

phrase

destiny

the

in

ever-motion

introductory
of

out

worked

the

of

in

way men will

Maximus then comments on the

recitation

human nature

and sanctify,

In

''motionless

angels

by them that

unique

hallowing'.

a threefold
in

'It

invocation
The most holy
and venerable
of the
Father
is the symbol of the
and blessed
great
by gift
adoption,
and
real
and intimate
granted
by means of which
grace of the Holy Spirit,
being
overcome and
every human peculiarity,
the intervention
up through
covered
of grace,
be called
be in fact
the saints
and will
will
all
be
They, by their
virtues,
will
sons of God.
by
from now on splendidly
and gloriously
adorned
16
beauty
the
of Goodness.
then

Maximus
is

holy',

which

initiated

been

in

they
purity.

the

the

have
will
17

the

which

the

consummation
After
bution

eternity

of
the

with

arrives

Eucharist

is

of

of the

the

the
to

given

unity

Maximus

consummation

is

of

the

'One alone
beyond

union
those

the

be

will

divine

simplic-

intelligible

world;

on high

the

moment

of

and in

which

received,

blessed

in

and a symbol

communion,

of

he sees
the

of man:

that,
as the end of everything,
takes
the
mystery
place.
of

all

who have

Powers

at

liturgy

destiny

of

the

they

and wisely';

mysterious

part

chanting

represents

which

endless

Finally
in

the

'mystically

with

united

to
him

for

and intellect,

reason

ity

proceeds

the distriIt transforms

521
by grace and by particiitself
into
and makes like
in the Good as cause those who partake
pation
lack
in
that
Good
They
nothing
will
of
so
worthily.
to men.
is attainable
far as that
and is possible
Thus they can be and can be called
gods by the gift
fills
because
God
them entirely
entire
and
grace,
of
18
leave
them
does not
empty of His presence.
any of

CHAPTER I1

Motioning
Relatio
trial.
long
first

522

FOOTNOTES

Pa 90.128C.
For the dato of the
to have taken glace in
considered

655, vide GRRIGUES, J. M. Maxime le Confesseur,

Avenir
de 1' Homme- Geolog
Divin
Charier,
o
feau
68.
38)
Paris,
1976.
Historique
i-cF
esne,
p.

I_

'la
fin
inedite
dune
do S.
lettro
DEVREESE, R.
(17) 1937,
Revue de Sciences
ieuses
Maxime'.
reli
te
Until
it
publication
o his article
pp. 25-35.
thought
that
Maximus did not arrive
in
was generally
640.
Africa
until

loc.
the
Again,
if we accept
Motionis,
Relatio
cit.
654,
time of the first
r al as
we can push the 618
617.
to
by
back
Grumel
Vide GIWNEL, V.
established
d'histoire
'Notes
et de chronologie
sur la vie de
(26)
Maxime le Confesseur'.
Echos d'Orient
Saint
Grumel,
in correcting
1927, pp. 24-32.
Mon arson's
630, was: followe&
by Devreese,
Von Balthasar,
Sherwood and those who depended
on them.

Vide HALKIN, F.
PG 90.67A-109B.
Vita ac Certamen,
Graecae,
Hagiographicae
Bibliothecae
Auctarium
DEVRE1SE, R. 'La Vie do S.
Bruxelles,
1969p n. 1234;
Analecta
Maxime le Confesseur
et sea recensions'.
(46) 1928, pp. 5-49.
Bollandiana

Relatio

Ad Anastasium

EpistolaAnastasii,

Disputatio

9H

The Greek version

PG 90.193C-202C.
omnesticum,
(53) 1935,
is in Analecta
Bolliandiana
the PG Latin
66-80.

Motionis,

PG 90.109C-129D.

monachum,

Bizyae,

PG 90.132A-133A.

PG 90.133B-136C;

ibid

171C-178A.

PG 90.136D-172B.
of
PP.

der Maximosvita'.
'Zu Quellen
10 -IACKNER, W.
und Datierung
(85) 1967, pp. 285-316.
Vide
Bollandiana
Analecta
d'apres
Composee du Christ
J. M.
tJRRIGUES,
a Personne
(74)
Confesseur'.
Revue
1974,
le
Thomiste
Maxime
saint
pp. 181-204.
11

An Annotated
Date-List
SHERWOOD, P.
of the Works of
1952.
Confessor
30)
the
Studia
Anselmiana
Rome,
Maximus
the same
life
For a more detailed
of Maximus vide
the
the
doctrine
Life
Maximus
'Notes
and
of
on
author's
(1) 1950, pp.
Review
American
Benedictine
Confessor'.
347-356.

12

BROCK, S.
Confessor'.
346.

'An Early
Analecta

Syriac Life
Bollandiana

of Maximus the
(91) 1973, pp,

299-

523
Catalogus

13

FORSHALL, J.

14

BROCK, S.

15

J. -M. GARRIGUES has already

made a useful
contribution
to this
of the life
of Maximus in his
reconstruction
d'apres
Maxime le
Composee du Christ
'Personne
saint
(74) 1974, pp. 181-204,
in
Revue Thomiste
Confesseur'.
Maximus
biographical
the
he
of
sketch
supplements
which
in Charite,
in his Maxime le Confesseur,
to be found
Fiie
3n
1'Homme,
GarrTgues
de
Divin
Avenir
pp. 35-75.
-tTeis
dans
la
de
'Naitre
Dieu
charite'
s3
unpublished
the date1970),
had already
(Le Saulchoir,
corrected
list
of Grumel
of the studies
of SHERWOODin the light
by
Vide
Sherwood.
Peeters,
overlooked
seemingly
and
Maxime le
Le Monde at 1'Eglise
RIOU, A.
salon
(Theologie
2) Paris,
His- toriqu
Beauohesne ,
Confesseur
T7201.
The cautious
1973.
optimism
of Brock has
in Garrigues
tempered
become a scarcely
with
confidence
Life.
to the authenticity
of the Syriac
regard

16

Vita

17

BROCK, S.

18.

Date-List
An Annotated
SHERWOOD, P.
of the Works of
1-22.
The-Fiographical
Maximus the Confessor,
pp.
terial
P.
is
in
SHERWOOD,
from
this
republished
work
ma
The Four
The Ascetic
Life,
St. Maximus the Confessor,
Longmans,
Green and Co.,
London,
Centuries
on Charity,
T9_55- pp. X28.
Details
are
about Maximus'
education
P.
6.
further
information
KOUKELES,
For
vide
on p.
given
(1.1)
1948, pp.
B zantines
Athens,
Vie at Civilization
I'37;
de
D5V RNIK, P. '
of us et la reorganization
(68)
Bollandiana
Analecta
l'Academie
patriarcale'.
1950, PP. 108-119.

19

KOUKELES. P. off. cit.

,

20

this
in his treatment
of Maximus'
P. SHERWOODsuggests
The Ascetic
Vide St. Maximus the Confessor,
life.
Ch
r
ty.
Centuries
The Four
pes.
Life.
on

21

but judicious
of Maximus'
For a brief
account
le
'Maxime
Confesseur'.
I.
DALMAIS,
vide
-H.
Mystique,
de
Spiritualite,
Ascetique
et
arre
HisLoire
1980.840-1.
Paris,
(10)
e

22

the
P.
Annotated
Date-List
An
Works
SHERWOOD,
of
cf.
where
hee
iscusses
27-30,
the
ConTssor,
Maximus
pp.
of
PG 91,
9,8
Vide
and 31.
E is o ae 2197309
.
to AmbAmbiII,
Maximus
1064B where in his introduction
in
his
Bishop
John.
GARRIGUES,
to
sojourn
with
refers

codicum

manuscriptorum

oriental-

i
ann
8.
Bri
i
in
Musen
Lon
ium ffl
co asservan
ur,
on,
WRIG T, W. Catalogue
No.
of the Syriac
pp. 83-94.
p.
1206.
180h
London,
iti
Museum,
in the B
Manuscripts
,
that
Wright's
72--78-.
Br
BM Add. 7192, ff.
considers
is
the
dating
seventh
century
as
or
eighth
manuscript
of
Vide
tenth
Rosen-Forhoall's
than
century.
more plausible
Brock,
p. 300.
off,. cit.
op.

ac Certamen,
off.

300,341-2.

pp.

cit.

PG 90.69B-73B.

cit.

pp.

314-5.

pp. 123-137.

sources,
DictionnDoctrines

524
d'apres
Composee du Christ
Maxime le
'Personne
saint
for thinking
Confesseur',
that
p. 183, gives
ground
that
the John of Cyzicus
Maximus was never at Cyzicus,
DALMAIS, 22. cit.
837, follows
this.
was at Jerusalem.
is inconclusive
the way open to
The argument
and leaves
be
found
to
in the present
suggestions
other
essay.
23

We are told
that
BROCK, S.
Maximus'
p. 315.
op,. cit.
died nine years after
his birth
hie
father
and that
when Maximus would have been
mother died a year later
to have taken him to the
is then said
ten.
Martyrios
between
the death of his
The interval
Palaia
Lavra.
phis
Lavra is not
arrival
at the Palaia
mother
for a further
He may have been reared
time
specified.
but in a story
by Martyrios,
dies of
where the father
by a fall
from a pomagranate
dropsy,
the mother
bush,
by a
by falling
in the fire
the sister
and the brother
from a 'vicious
it would be inappropriate
bite
camel',
the
to be too fussy
The author
about details.
shifts
for these details
to one Eulogios
responsibility
and
does not underthe tissue
of course
of improbabilities
mine the credibility
nor the
of the rest
of the life
residuum
years
of the early
with Maximus being
eventufound in the Palaia
Lavra under Pant ole on
ally
.

24

PG 91.1064B.
For Maximus'
Ambig.
rectification
Ambigua
The Earlier
vide SHERWOOD, P.
r genism,
Tutation
his
Maximus the Confessor
Re
Saint
and
of
CUTOT-a Anse m ana 3b') tome, 1955. -' -"
Origenism

25

to John (Ph; 28All the letters

E. 31, PG 91,6250.
'31,8)
have symptoms of nostalgia
and express
to the bishop's
desire to be restored
community.

26

187 (Sources
Cf. MOSCHUS JEAN, Le Pre s irituel
I9
12) Palls;
249-250.
Chretiennes
Vide
pp.
.
'La Personne
Composee du Chest
GARRIG S, J. M.
pp. 182-3.
apres S. Maxime le Confesseur',

of
of

d'

PG 91.620C-625D.

27

EEp. 28-31,

28

'Cenobitisme'.
Dictionnaire
d'
Vide LECLERCQ, H.
ie Chretienne
(2,2)
at de Liturgie
rcieolo
aria,
fora
1949 3f.
sT-oTmonas
er es in Jerusalem.

29

Ep. 31,

30

Kyrillos
Leben
SCHWARTZ, E.
von S tho olis,
(Texte und Untersuchungen
Sabas,
eipz
1939, pp. 85-200.
Verlag,
Heinrichs

31

I. -H. DALMAIS,
BROCK, S.
p. 315, No. 7.
Op. cit.
Dictionnaire
in his--arti-cIe
me le Confesseur',
836-7,
de Spiritualite
thinks
that
the Syriac
little
but that
inspires
Life
confidence,
some
hold
Maximus'
our attention.
should
sojourn
points
be
Lavra
Palaia
the
must
one of these.
at

32

BROCK, S.

PG 91.625B.

off.

it.

p. 315,

No. 6.

des
T. U.

525
33

Ibid.

34

Ibid.,

No.

35

Ibid.,

p.

321.

36

Ep.
E.
E.

2,
4,
12,
EP-439
Eg;. 459

PG
PG
PG
PG
PG

91.392D-408B;
91.414A-42
91.460A-510B;
91.638E-6420;
91.648D-6500.

37

Ep. l3,
usc.

PG 91.509B-533A;
12, PG 91.141A-146A.

Ep. 14,

PG 91.5338-5440;

38

EE.

PG 91.363A-392B;

Ep.

18,

PG 91.584D-589B.

39

Disputatio

40

Ibid.,

41

la Charite,
GARRIGUES, J. M. Maxime le Confesseur,
JANT1.
p.
1
de
36.
Divin
Avenir
omme,
.
(cote
du
les
Bosphore
ise byzntine
'L'Eg
rives
sur
1954,
d'Etudes
Byzantinea,
Revue
PP.
asiatique)'.
92-94.

42

Pyrr.

43

E"

44

'la fin
DEVREESE, R.
Maxime', pp. 23-35.

45

d'histoire
GRUMEL, V. 'Notes
Maxime le
la vie de Saint

46

St. Maximus the Confessor,

SHERWOOD, P.
the Four Centuries
Life,
on Char
y, p.

47

DEVREESE; R.

48

A. RIOU in his I, e
SHERWOOD, P.
c it . P. 10.
selon
Pig
Maxime le Confesseur
Monde et
and J. M.
se
ess
his
Memme
in
GARRIG1J ,
eeCC
onT
eur, la Charit e,
hig
importance
1
de
Divine
omme,
Avenir
of
ge
of
life
it
in
the
in
the
Maximus,
this
seeing
event
in his thought,
beginning
so that
of a revolution
him to reduce
the role
for
it was impossible
henceforth
in
the
liberty
to
a
simple
acquiescence
of personal
finality
the
towards
God,
of
creature
even
ontological
itself,
finalisation
this
manifests
as rational
when
faculties
the most spiritual
through
desire,
of human
for
future,
have
to
Maximus,
In
man
would
nature.
in
traced
his
for
path
a
not
out
nature
advance ;
clear
imagination
the
this
of
personal
creative
of
play
innovation
the
a
constant
order
of
constitutes
order
(GARRIGUE
100f
S,
f;
RIOU,
op.
cit.
p.
vide
op.
of nature
literary
find
They
for
this
80ff).
evidence
p.
cit.

1,

7.

Bizyae,

OC;

Ems. 3, PG 91.4080-4120;
10, PG 91.450A-454A;
E.
P.
27, PG 91.618B-6200;
PG
44,
91.642D-648C;
"a.

PG 90.168A.

161A.

PG 91.288B.
53, PG 91.637C.

OP. cit.

inedite

pp.

dune

lettre

de S.

et de chronologie
C onfesseur',
p. 26.

our

The Ascetic
7.

31 ff.

526
in Ambigua 42.
M. DOUCET, in
development
especially
de la
'Vues recentes
his
sur lee '=Metamorphoses"
le
Confesseur'.
Science
de
Maxime
et
saint
pensee
(31,3)
1979, pp. 269-302,
rencFint
Esprit,
provide
but accurate
view by showing the
of this
criticism
the
inadequate
for
42,
Ambigua
claims
exaggerated
7,
the
a
as well
as
earlier
of
appreciation
suggests
interpretation,
faults
and
alternative
of
balance
tilt
the
that
away
precarious
explanations
to the stability
from 'freedom'
of 'nature'.
is somewhat morose,
his
DOUCET's criticism
Although
to
mute
and
serve
authenticated
are
well
observations
the possible
of the studies
of RIOU
sensationalism
'permit
as DOUCET must allow,
and GARRIGUES, which
diverse
to come into
the reader
aspects
contact
with
(off.
269).
the
p.
synthesis'
cit.
maximian
rich
of

3, PG 91.49C.

49

Opuse.

50

Ep. 21, PG 91.604B-606B;

Videf'SBBRW00D,
P.
St.
Ascetic
the Four
Life,
n. 64.

51

Ep. 20, PG 91.598B-604B.

Date-List
Annotated
of the
wheretie
34,
Confessor,
p.
identity
the
of
of
problem
letter.

52

Vide SHERWO, P. St.

Opusc. 20, PG 91.245C.
the F_
Life,
The Ascetic
Maximmusthe Confessor,
64
21
p.
Centuries
arty,
on
,$n.
.

53

BROCK, S.

54

I_.,

55

Ep. 12,

56

Opuec.

57

EP. 13, PG 91.533A.

58

BROCK, S.

59

GARRIGUES, J. M. Maxime le Confesseur,

de 1'Homme, pp. 45-6.
Avenir

60

de
SCHONBORN,
Sophrone
VON
C.
44-5.
Cf.
Ibid.,
pp.
do mati ue
ue et confession
Jerusalem,
vie monasti
saris
1972.
Be auc e sne
20)
Hist or que
(Theologie
,
,
31.
62;
ibid
n.
pp.

61

GARRIGUES, J. M.

62

St. Maximus the Confessor,

SHERWOOD, P.
The Four Cen ur es on Chart
p.
'Life,
,
GA RIG IS,
J. M. on. cif. -P. 41.

63

Opusc.

No.

An
Vide SHERWOOD, P.
Works of Maximus thethe
d scusses
author
the addressee
of this

316-7;

pp.

op,. cit.

P. 316,

20, PG 91.245C.
o usc.
The
Confessor,
Maximus te
218,
C
Centuries
p..
arity,
on

11;

p.

322,

No.

P. '321,

No.

7.

4.

PG 91.461A.
12,

12,

PG 91.142A.

op.

cit.

P.

op.

316,

cit.

PG 91.143CD.

Nos.

pp.

11,12;

p.
la

342.
Charite,

44-45.
The Ascetic
10.
Cf

527
64

BALTHASAR, H. U. VON.

Komische

Maximus der

Liturgie.

Hohe und Krisis

des griechischen
Bekenner:
Fribourgimm-Bresgau,
Herder,
Weltbildes,
1941, p. 42.
his views in the light
VON BALTHASAR has modified
of
his opinions
in
the study of Sherwood and revised
Das Weltbild
Liturgie:
Maximus des
Komische
Johannes-VerE ns edeln,
Beers,
ag, 1"9U1. pp.
12-13.
65

The Earlier
Ambi a-- of St. Maximus the
SHERWOOD, P.
was
AL
HASAFt
Confessor,
ass39..
now
ea
prov
to his Die Gnostischen
Centurion,
introduction
by Herder
published
at Fr3urg-'moriginally
in 1941, in the second edition
Bresgau
which appears
Liturgie:
Das Weltbild
in his Komische
Maximus den
Johannes-Verlag,
Bekenners,
Binsiedein,
1961, pp.
482-643.

66

Ep. 25,
Date-List

67

BROCK, S.

68

Ibid.,

69 Ibid.,
70

PG 9.613AD.
of the Works

p.

OP- cit.

p.

Vide SHERWOOD, P.
An Annotated
of Maximus the Confessor,
p. 40.
317,

No.

18;

PP.

324-5.

325.

p. 317, No. 18.

Church in the
For a summary account of the Byzantine
D.
&
OBOLENSKY,
KNOWLES,
D.
century
vide
seventh

2) London,
Centuries
Ages (The Christian
The Middle
fuller
For
81-86.
Longman & Todd, 1969.
Barton,
pp.
treatment
vide HEFELE, C. -J. & LECLERCQ, H.
(3) Paris,
Letouzy
des Conciles
Histoire
et Ane,
R.
BREHIER, L. & AIGRAIN,
1909.
pp. 317-471;
Barbares
Les Etats
le Grand,
Gregoire
et la Conquete
TFLICHE
A. &
Histoire
RTIN, V.
0-757)
Arabe
Paris,
Bloud & Gay, 1947, pp. 79-1 0.
de 1'Eglise
The wider
will
of the Church's
context
predicaments
be found on OSTROGORSKY, G. Histo
of the Byzantine
A
Blackwell,
Oxfords, Basil
1956, pp. 79-110.
State,
in
treatment
be
found
comprehensive
can
recent
more
le II et
MURPHY, F. X. & SHERWOOD, P. Constantino
III9
1974.
Paris,
Editions
Constantinople
e
rants,
71

to
is attributed
The authorship
of the 'Acathistus'
There is evidence
him, but not unanimously.
of his
theological
skill
acumen as well
as of his diplomatic
to Honorious,
MANSI 11,529A-537B.
in his Letter
for the formulation
This is our evidence
of Psephos.
For a summary, vide Ep. 19, PG 91.592B-593C.

72

Pyrr.

73

'Ia Personne
GARRIGUES, J. M.
le
Confesseur',
Maxime
S.
apres

74

Dionysius
had been misquoted
in the
MANSI 11,565D.
theandric
Pact,
of
operation
as he spoke of a 'new'
Vide Ego 4, PG 3.1072C.
For the Greek
Christ.
Union,
the
Pact
text
of
vide I1ANSI 11,564C-5680.
of
Cf. HEFELE, C. J. & LECLERCQ, H. op. Sit.
pp. 338-342.

PG 91.332B-333B.
Composee du Christ
pp. 184-9.

d'

528

75

MANSI 11,533A-536D.

76

Ibid.,

77

Pyrrr. PG 91.3320.

78

For Maximus' defence of the

MANSI 11,5400-B.
PG 91.328Bof Honorius,
orthodoxy
vide Pyrr.
329C.

79

533C.

Synodica

Epistola

ad Sergium,

80,

461B-509A;
MANSI il,
SCHONBORN, C. VON.
99-101.

81

Ems. 19, PG 91.5890-597B.

82

Ibid.,

83

An Annotated
SHERWOOD, P.
Confessor,
the
Maximus
of

84

Opusc.

85

Pa 87.3149BC.

PG 87.3148A-32000.
Sophrone
de Jerusalem.

Vide
pp.

593A.

9,

Date-List
p. 39.

of

the

Works

PG 91.129C-132C.

de l'Agonie
du Christ
LETHEL, F. M. Theologie
(Theologie
Historique
52) Paria,
BeaucPiesne, 1979.
62-64.
pp.
PG 91.1031A-1060D.

86

Ambig.

87

Ep. 19,

88

228BOpusc. 4, PG 91.56D-61D;
o use. 20, ibid.,
-r,
ibid
9,
112C-1
245D;
ibid.,
2D;
opusc
opus(. -.,,
65A-69A;
8, ibid.,
80C-81B;
16,
o.usc.
o usc.
Prr.
1960-197A;
ibid.,
288A-35313.
ibid.,

89

PG 91.1032A-1060D.
Vide especially
Am.
CANART,
lettre
La deuxieme
P.
a. Thomas de Maxime le
(34) 1964, pp. 415-445.
Byzantion
Confesseur'.

90

CANART, P.

91

BROCK, S.

92

Ibid.,

93

'Maximos
Life:
Sophronios,
In the Syriac
reminded
the
letter
the
in
in which
same
error,
of
was
who
the archbishop
"Arkadios
of Cyprus showed you
BROCK points
out that
although
we do
contempt"'.
to Sophronius,
of Arcadius
we
not have the letter
letter
in Syriac
translation,
do have Sophronius'
have
the
to which
provoked
may
asperity
which
here.
It is to be found in BM Or.
Maximus refers
127a-140b.
8606, if.
Vide BROCK, S. op. cit.
p.
322; ibid.,
n. 5.

PG 91.596B.

p.

OP- cit.
op.

cit,

P.
p.

445.
315,

No.

8.

317, No. 15.

529
94 HEFELB, C. J. & LECIERCQ,H.

op. cit.

pp. 333-6.

21, PG 91.245B.

95

opusc.

96

BROCK, S.

97

'Ia
GARRIGUES, J. M.
d'apres
S. Maxime is

98

Ep.

99

it.
BROCK, S.
that
the
pp. 323-4,
tEe .
argues
is
'Edict'
GARRIGUES, J. M. op. cit.
sephos.
p. 187; .. ibid..
n. 34, seems to have more reason
on
his side in holding
that
it was the Ecthesis,
the
imperial
document,
before
overtly
although
e died,
Heraclius
disclaimed
its
the
and
put
authorship
blame squarely
on Sergius.

13,

off.

p. 316,

cit.

No.

9.

Personne
Composes du Christ
Confesseur',
p. 184.

PG 91.532D;

Ambig.

PG 91.1045D-1060D.

100

MANSI 10,992A-997A.

101

Ouse.

102

SHERWOOD, P.
An Annotated
of Maximus the Con
ssor,

103

Vide SCHONBORN, C. VON. OD- cit.

P. 97, n 136, for
eath
discussion
the
date
on
of
etc
of Sophronius.

104

BREHIER, 1. & AIGRAIN,

Gregoire
R.
le Grand
(!
la
Barbares
Conguete
Etats
Trabe
90-7575
et
FLICHE, A. & MARTIN, V.
Histoire
de 1'Eglise
"_'
6.
400,
n.
p.

20,

PG 91.228B-245D.
Date-List
p-.

of

the

Works

Les
5),

PG 90.125AB.

Motionis,

105

Relatio

106

BROCK, S.

107

The last
straw as far as Martina
was concerned
was
the refusal
of George to set free
of
a community
For a discussion
Monophysite
nuns.
of the relevant
18 and 12, vide SHERWOOD, P.
Epistolae
An Annotated
Date-List
of the Works of Maximus the Co i essor,
pp. 45-9.108
MANSI,

2...

cit.

pp.

317-8.

Nos.

17-20.

10,677A-678C.

109

0Opusc. 6, PG 91.65A-69A;
16, ibid.,
81B;
opuso.
288A-353B.

110

0pusc.

111

EQ. 12, PG 91.460A-509B.

pp. 44-8.

112

Vida
Fn-the
the
nuns.

113

CANART, P.

opuse.
196C-19 A;

7, ibid.,
80CPyrr,
ibid.,

20, PG 91.2370-244B.

18, PG 91.584D-589B,
name of George to the

OP- cit.

p. 441.

SHERWOOD,P.

op. cit.

i. e. Maximus'
letter
Monophysite
recalcitrant

530
114

'Ia Personno
Vide GARRIGUES, J. M.
S. Maxime le Confesseur',
d'apres
passim.

115

This
Opuse. 12, PG 91.144A-D.
S. Maximi
Defloratio
ex Epistola
710
i
The Greek
s.

1.16 MNSI

Componee du Chriot
pp. 188-9 and
is the Latin
version:
ad Petrunm Illustrem.

10,702D-708A.

117

Pyrr.

PG 91.332B.

118

Ibid.,

288A-353B.

119

Pa 90.112C-113C.
Motionis,
Relatio
the
bid
for
imperial
title,
was
a
which
in 646.

120

MANSI 10,610

121

EP. 10, PG 91.133L-137C.

p. 318, No. 20.

122

An Annotated
SHERWOOD, P.
Maximus the Confessor,
p.

123

For a fuller
discussion
MANSI 10,678A.
of the
texts
dealing
the Roman See, vide
with
maximian
St. Maximus the Confessor,
The
SHERWOOD, P.
Life,
TFie Four Centuries
Ascetic
on Charier
pp.
73-7;
206-212;
CR CE, V.
RIO U, A., a. -Sit.
pp
1974.
Vita
Milano,
Tradizione
e Ricerca,
e Pensiero,
PP. 115-131..

124

EQ. 12,

125

Ibid.,

A-C.

Vide BROCK, S. op. Sit.

Date-List
,
16;

of
F.

the Works of
219, "In-770 .

PG 91.144A.
144C.

10,

126Ep.

His revolt,
took place

PG 91.137CD.
PG 91.137D-140A.

127

2.11,

128

If Anastasius,
Maximus'
PG 91.352D-353A.
Pyrr.
the
the
is
Dispute
one
who
recorded
with
secretary,
he
because
'Pyrrhus
then it seems that,
Pyrrhus,
as
,
to
Rome
the
with
us
condemned
went
and
promised,
(Parr.
the
impious
Ecthesis'
PG 91.
teaching
of
the ex-patriarch
353A),
must have accompanied
to Rome.
Maximus and his party

129

BROCK, S.

130

Ep. 16, PG 91.197C;

131

Vide GARRIGUES, J. M.
Charite,
Divin
Avenir

OP. cit.

P.

318,

Ep. 15,

No.

20.

ibid.,

181CD.

Maxime le Confesseur.
1'Homme, p. 62

La

531
132

For the question

Opusc. 15, PG 91.153C-184C.
of
Maximus'
of florileda,
vide SHERWOOD,
composition
Date-Liehe
Works of Maximus
An Annotated
P.
Vrdo
MLT.
,
53for
18-20.
the Confessor,
pp.
pp.
this
the
of
period.
works
on
notes

133

in MANSI 10,1029CThe text

of the Typos is given
the eminence
Paul was probably
The Patriaarc
1032D.
by
the
His
deposition
Theodore
Typos.
behind
g rise
his
theological
to
have
intensified
bound
was
scruples!

134

that
he anathematized
Maximus denied
At his trial,
the
that
he anathematized
but admitted
the em(PG
eror,
GARRIGUES, J. M. op. cit.
90.128B).
Typos
5: 13,
that
that
this
Max1 us was a
thinks
proves
he pronounced
father
as Maximus says that
conciliar
in the basilicas
his anathematization
of the
Slender
Lateran
evidence!
and St. Mary Major.
the
documents
the
Maximus'
of
one
of
on
name appears
Synod, but this
was not necessarily
more than an
drawn up by a body of
statement
anti-Monothelite
Vide HEFELE, C. J. & LECLERCQ, H. op. cit.
lobbyists.
12,
11
the
texts
the
439-440.
Canons
For
and
of
pp.
vide MANSI 10,1153D-1156A.

135

'They'
BROCK, S. OP. cit.
to the
P. 318.
refers
monks said to have travelled
with Maximus from
The official
Africa.
record says that one hundred
the Lateran Synod.
Vide
and five bishops attended
"'MANSI 10,863C-864C.

136

We have an eye-witness
das
account
of the final
of
(PL 129.591A-604A).
in the Commemoratio
Martin
There is also an account
'because
of his sufferings
of
his right
faith
in
confession
of and uncorrupted
Christ
our God and because of his anathematization
of
the heretics'
in a later
Greek Life.
Vide PEETERS,
'Une Vie grecque
du ape S. Martine.
P.
(51) 1953, pp. 225-263.
Bollandiana
Analecta
His
letters
final
the
sow him dying
of hunger
and cold,
intrepid
but full
opponent
of heresy,
of Christian
Vide En. 14-17,
forbearance.
PL 87.197D-204D.

137

BROCK, S.

138

For the use of the Syriac

Life
in the Syriac
Chronicles,
vide BROC , 5. op. cit.
PP-7-5-3-7-340.
M76-is
The manuscript
defective
of the Syriac
and
the final
days of Maximus,
breaks
but
off before
details
then can
of his activity
at Constantinople
from the Syriac
be gleaned
Chronicles.

139

documentation
We have ample and authentic
for the
life.
last
The relevant
of Maximus'
texts:
years
Epistola
Motionis,
Anastasii,
Relatio
Dis adutatio
Monac um, Epistola
Biz ae, Ad Aastasium,
T eodosium Pres y erum Gangrensem,
Hypomnes: Eicum

OP- cit.

p.

319, No. 25.

532
139 (continued)
as well as evidence given at the Sixth Ecumenical
MANSI 11,73A-76A,
357AB, are introduced
Council,
by
GARRIGUES,
translated
J. M. in Ile Martyro
and
de saint Maxime le Confesseur'
Revue Thomiste

---

(76,3) 1976, pp. 410-452.

Motionis,

---

PG 90.112A.

140

Relatio

141

Ibid,,

142

Disputatio

143

Re

144

Ibid.,

121A.

145

Ibid.,

121B.

146

Ibid.,

121C.

147

Ibid.,

117D.

148

Ibid.,

125A.

149

Ibid.,

128B.

150

theological
Maximus had been accused
of this
himself
but had defended
teaching,
and rejected
Vide Opusc. 8,
it,
as we have seen already.

128B.
Bizyae,
Motionis,

PG 90.
PG 90.

161D.

124D.

PG 91.112C-132D.
Anastasii,

151

Epistola

152

Disputatio

153

Ibid.,

148A.

154

Ibid.,

153B-D.

155

Ibid.,

1600.

156

Ibid",

161D-163A.

157

Ibid.,

164B.

158

Ibid.,

165B.

159

Ibid.,

168B.

160

Ad Anastasium

161

Ibid.,

132k.

162

Ibid.,

132C.

Bizyae,

PG 90.133B-136C.
PG 90.148A.

Monachum,

PG 90.132A-133A.

533
163

164

The attitude

of Vitalian

may seem to be timorous

and

It would be well
to remember
cautious.
excessively
the complexity
of the situation
with
which he was
faced and to see in his diplomatic
dissimulations
the intention
in the
of leaving
well
enough alone,
time would heal
divisions.
hope that
Later
in his
he had to take a stronger
line
the
reign
with
Vide BREHIER, L. & AIGRAIN,
Byzantines.
R., ofl, cit.
Tide fact
that
Vitalian
pp. 403-4.
and his predeEugene I, are reckoned
cessor,
as saints
emphasizes
that
the paradoxes
the harassed
Maximus.
confronted
Ad Anastasium

Mona chum,

PG 90.132C.

534
CHAPTER II

FOOTNOTES

6,5.

1.

Gal.

2.

BALTHASAR, H. U. VON.
2) New York,
Theology

3.

Theolo
London & Oxford,
Byzantine
MEYENDORFF, J.
,
--The
describes
1975.
8-9.
While
Mowbrays,
author
pp.
theological
the Eastern
method in its
most typical
he tends to ride
form,
over
somewhat roughshod
in
theological
distinctions
method
about
necessary
He fails to take into
the West.
achievements
account
the scriptural
like
of St. Thomas
commentaries
the monastic
Aquinas
and even more pertintently
theology
the
St.
Bernard
theology
or
mystical
a
of
Meaning
DRAGAS
D.
The
the
G.
Cross.
John
St.
of
of
,
1980,
Darlington,
Theology,
a very
provides
of
it
Fel-pl`Ul
theology
the
idea
was
as
of
of
summary
beginning
to
from
the
by
the
Fathers
up
understood
Penetrating
the Cappadocians.
of these
explorations
themes can be found in TORRANCE, T. F. Theological
1969 and
Press,
University
Oxford
London,
Science,
Darton,
London,
in LONERGAN, B. Method in Theology,
Longman & Todd, 1972

4.

t
the
Eastern
Theology
The
LOSSKY, V.
of
stical
21.
Co.,
1975, P.
London,
James Clarke
&
Church,

5.

DIONYSIUS,
Nominibus,

the
P3,

(Essays
in
Word and Redemption
Herder
1965.
& Herder,
P. 49.

Pseudo-Areopagite.

De Divnis

"

6.

Rom. 12,2.

7.

'Spirituality'.
Encyclopedia
SDBRACH, J.
of
&'Oates,
by
Rahner,
London,
K.
Burns
Theology,
ed.
treatment
For a more extensive
1975v pp. 1623-1626.
6,
Sacramentum
Mundi
idem.
'Spirituality'.
vide
London,
Burns & Oates,
Rahner
K.
pp.
al.
et
ed,
147-157.

8.

SUDBRACH, J.
Theology,
p.

9.1
10.

5,6.

Vide

11.2

Cor.

3,17.

12.1

Cor.

2,13-15;

13.

Encyclopedia

2,6-7.

Cor.
Gal.

'Spirituality'.
1264.

3,21;

in.

1,6.

14,1.

9,11;

BALTHASAR, H. U. VON.

1 in.

off.

cit.

p. 10.

of

535
14

LOSSKY, V.

The Mystical

Theology

of the Eastern

Church,

"1-957-Fa translation
James17 Clarke
London,
& Co. Ltd.,
of
de 1'Eglise
d'Orient,
Mystique
Essai sur la Theologie
1944) pp. 7-22.
Paris,
FLOROVSKY, G.
Bible,
Church,
Orthodox
View,
An Eastern
Belmont,
Tradition:
an
or
pp.
s ng Company, 1972.
assac usseTTs
17-36;
93-103.
DRAGAS, G. D.
9-16;
The Meaning of
1980.
Darlington,
Theology,
pp. 83.

C. W. K.

15

Microcosm
Vide THUNBERG, L.
and Mediator,
Lund, 1965.
Grup
pp. 351-77.

16

Ibid.,

17

EP.

18

Ambig.

19

mau,. Thal.

20

Qu.

21

Tradizione
CROCE, V.
Milano,
Vita
e Ricerca,
e Pensiero,
1974.
PELIKAN, J.
"'Counc=or
Father
or Scripture":
in the Theology
The Concept
of Authority
of Maximus
The Heritage
Church (Orientalia
Confessor'.
of the Early
Studiorum
Anal. ecta 195) Rome, Pont.
Christiana
Inetitutum
1973.
Orientalium,
pp. 277-288,
provides
a useful
themes dealt
at greater
of the principal
with
synthesis
by Croce.
length

22

HEIDEGGER, M. What is Philosophy?

byKback,
Introduction
W. & Wilde,
1962.
Press Ltd.,
Vision
pp. 75-85.

23

En.

24

Disputatio

25

Ambig.

26

Pyrr.

27

Opusc. 15,

28

THUNBERG, L.

29

Carit.

30

THUNBERG, L.

31

Qu. Thal.
2-97-0.
pp -

32

Ambig.

33

Qu. Thal.

34

Ascet.

377-391.

pp.
7,

Lund,

PG 91,433D;

PG 91,301D.

Pyrr.

PG 91,1128C-1129D.
617A;

PG 90,604B;

Ambig.

PG 91,1128C

PG 90,280AB.

Thal.

(Translation
with
J. T. ) London,

6, PG 91,425A.
Bizyae,

PG 90,152C.

PQ 91,1089A.

PG 91,344A.
PG 91,18OBC.

1,11,

OP. cit.

377-391.

PG 90,964A.

OP. cit.

pp. 384-391.

PG 90,6200-634A.

PG 91,1089A.

40,

pp.

PG 90,465B.
PG 90,948D.

Vide

CROCE, V.

op.

cit.

an

536
PG 90,4650.

35

Qu. Thal.

36

Ep. 2, PG 919 405C.

37

Cap. Theol.

38

gu.

39a.
40

PG 90,1149C-1152A.

2,60,

Thal.

PG 90, -372BD.

Thal.

PG 90,3720.

This emerges from a survey

of the work of Maximus as
It may be seen in detail
in the conjunction
a whole.
like:
1,9,
Cap. Theol.
PG 90,1085D;
Myst.
of texts
PG 91,665C-667C;
Qu. Tha .
PG 90,681D;
ibid.,

620C-625C; ibid.,
41

43SA8 :

bm
iE.

PG 91,1308D'-1312B.

2,60,
PG 90,11490-1152A.
Ca . Theol.
166
PGT90,1108AB.

Cf.

Cap.

Theol.

Thal.

PG 90,245B.

43

Qu. Thal.

PG 90,608B.

44

Vide CROCE, V.

45

'La theorie
Vide DALMAIS, I. H.
chez S. Maxime le Confesseur'.
Philosophiques
et Theologiques

46

CROCE, V.

47

2 Tim.

48

Vide DANIELOU,
(translation
139-173.

49

(Sources
Commentaire
ORIGENE,
eur S. Jean II
157) Paris,
1970.
Les Editions
du Cerf,
Chretiennes
(Introduction,
translation
C. ) 10,
and notes by Blanc,
Vide ibid.,
43,100,
P. 566.
pp. 567-577
and the
discuss
'Le fruit
de la resurrection:
introductory
on:
la foil,
pp. 101-5.

50

Myst.

51

Cap.

52

Liturgie
Cosmi ue, Paris,
BALTHASAR, H. U. VON,
Aubier,
1947 (a translation
Fribourg-imof Komische_ Liturgie,
1941 by Lhaumet,
L. & Pren ou
H. A. ) pp. 19Bresgau,
,
28.

53

Verbum, Word and Idea in

Vide LONERGAN, B. J.
Longman & Todd, 19"C8-, pp. 3r,
Darton,
London,

42 Qu.

op. cit.

off. cit.

pp.

pp.

32-35.
de"logoi"des
creatures
Revue des Sciences
(36) 1
pp. 244-249.

39-40.

3,16.
J.
of

Origen,
Origgen-e,

London,
Sheed & Ward, 1955
Paris,
by Mitchell,
W. ) pp.

PG 91,669C.
Theol.

2,60,

PG 90,1149C-1152A.

173-4.
Theol.

54

Cap.

55

Cap. Theol.

1,66,

PG 90,1108AB.

2,14,

PG 90,1132A.

A uinae,
8

537
ibid.,

PG 90,372B-D;

Thal.

465B-468C.

56

Qu.

57

Vide

58

Ems. 10,

PG 91,452C.

59

Ek.

13,

PG 91,520B.

60

Qu.

Dub.

61

Qu. Thal.

62

Ems. 13,

PG 91,520B.

63

Ambig.

PG 91,1089A.

64

Pyrr.

65

Ouse.

15,

66

0 usc.

7,

67

Ambig.

PG 91,1190B.

68

Pyrr.

PG 91,3200.

69

Opusc.

15,

70

Ad Anastasium
b9*5D-668A.

71

Opusc.

22,

72

A list

of

73

EP. 13,

74

Oma.

75

EP. 15, PG 91,549A.

76

Disputatio

77

Opusc.

19,

PG 91,224B-225A.

78

Opusc.

25,

PG 91,273C.

79

Vide

80

Opuse. 11,
Ad Anastasium Monachum, PG 90,132A;
77C--140A;
PG 90,665B-668A.
Qu. Thar.

81

Ep.

13,

PG 91,532C.

82

Ep.

15,

PG 91,549A.

83

Ambig.

84

Vide

CROCE, V.

71,

55.

P.

cit.

22.

PG 90,844C.

PG 90,249A;

ibid.,

465B.

PG 91,320D.
PG 91,177A.
PG 91,73B.

PG 91,165C.
PG 90,132A.

Monachum,

Cf.

Qu.

Thal.

PG 90,

PG 91,257C.

the Fathers

cited

by Maximus is

given

below.

PG 91,532C.

15, PG 91,177A.

Biz

CROCE, V.

ae,

op.

PG 90,149A.

cit.

P.

93.

PG 91,1336B.
CROCE, V.

op.

cit.

P.

77,

n.

56.

PG 91,

538
85

Vide NEWMAN,J. H.

On Consulting

(edited
with
Chapman, 1961.

octrine
London,

Monachum,

an

the

in

Faithful

n roduct

on

Matters
J.

oiTson,

PG 90,132A.

86

Ad Anastasium

87

Qu.

88

Vide

89

Ad Anastasium

90

Opusc.

91

Ambi
G,

92

Opusc.

22,

PG 91,257C.

93

Opusc.

15,

PG 91,18OBC.

94

0pusc.

22,

PG 91,257C.

95

CROCE, V.

96

Relatio
makes
refers

Motionis,
t obvious
to 'Christ'.

97

Myst.

PG 91,692C;

98

Ambig.

99

(u.

Thal.

100

Ep.
9u.

19, PG 91,596BC;
Dis
PG 90,604B-618A.
Thal.

101

PG 91,557B-717D.

102

Ties 8ommentaires
b zantines
de la
Vide BORNERT, R.
du VII
Liturgie
divine
au Xs
ec e Arc
ves de
d'Etudes
9) Paris,,
Institut
Francais
1'0rient
chretien,
1966, pp. 83-124.
Byzantines,

103

Ibid.,

104

'Un traite
de theologie
Vide DALMIAIS, I. H.
contemplative:
du Pater
de S. Maxime le Confesseur'.
Noster
e commentaire
1953, p. 125.
Revue d'Ascetique
et de Mystique(29)

105

Qu. Thal.

106

Ambig.

PG 91,1128CD.

107

Ambig.

PG 91,1128A-C.

108

Qu. Thal.

PG 90,665B.

Thal.

CROCE, V.

22,

op.

Monachum,

PG 90,132A;

PG 91,2570.

PG 91,
.
145AB.

80.

p.

cit.

Opusc.

Cf.

1336B;

Ems,. 13,

Ep. 15,
15,

PG 91,549A.

PG 91,180BC.

PG 91,532D;

use.

13,

P. 104.

OP. cit.

PG 90,124A.
the 'he'
that

The citation
of Maximus'

696AB;

ibid.,

ibid.,

of Eph.
statement

4,11

708CD.

PG 91,1336B.
PG 90,708D-709A.

pp.

utatio

Biz

ae,

PG 90,149AD;

90-97.

PG 90,604B;

ibid.,

PG 90,484D-485A.

617A.

539
109

Ambig.

PG 91,1176BC.

110

Ambig.

PG 91,1189B.

111

Ambig.

PG 91,1069A.

112

Opusc.

26,

113

E2.6,

PG 91,4240-433A.

114

Ep.

115

Ems.. 6,

116

Ambig.

117

Ep.

118

Ambig.

119

The Earlier
Vide SHERWOOD, P.
the Confessor
and his Re ua
36) Rome Herder,
Anselmiana
,

120

Qu. Thal.

121

Ibid.

122

Ambig.

PG 91,1069B.

123

Ambig.

PG 91,

124

usc.

125

Ambig.

126

Ek..

127

Opusc.

9,

128

Pyrr.

PG 91,348CD.

129

CROCE, V.

130

Opusc.

131

EE'.

132

Opusc.

133

Qu. Thal.

134

PUECH, H. C.
Vide
Denys 1'Areopagite
Etudes Carmelitaines

135

Cap.

136

Ambig.

PG 91,276AB.

PG 91,433A-4400.

7,

PG 91,4320.
PG 91,1393B.

6,

PG 91,432D.
PG 91,1304B.
Ambi
on o
1955.

a of
ripen

Saint
Maximus
am S uudia

PG 90,708D.

21,

)232D.

PG 91,152

AB.

PG 91,1332C.
101,

PG 37,181C.

22,

PG 91,1280-129A.

22.

cit.

p.

PG 91,257D.
PG 37,1930.

102,

22,

PG 91,259A.
PG 90,604BD;

Theol.

2,76,

ibid.,

608B.

'La tenebre
mystique
chez le 'Pseudoet dans la tradition
patristique'.
(23,2)
1938, pp. 33-53.
PG 90,11600.

PG 91,1288AC.
_

165.

540
PG 91,1053B.

137

Ambig.

138

PG 90, 912A-956D.

139

PG 90, 960A-1073A.

140

PG 90,

141

Ep. 1, PG 919 364A-392B;

Ep. 3, PG 91,408C-412C;

142

PG 90,

143

PG 90, 244D-773B.

144

An Annotated
SHERWOOD, P.
Maximus the Confessor,
pp.

145

Q.

146

Ibid.,

147

'Exposition
Vide SHERWOOD, P.
and Use of Scripture
in the
ad
St. Maximus as manifest
uaestiones
(24)
Per
Christiana
Orinetalia
Thalassium'.
odica
19589 p. 204.

148

Rom. 10,4.

149

Vide

150

PG 90,785C-856B.

151

PG 90,1393A-1400D.

152

PG 90,856D-872B.

153

PG 90,872D-909A.

154

An Annotated
SHERWOOD, P.
Maximus the ConTessor,
pp.

155

the
'pur Father'
shows very
on
Maximus'
commentary
dependence
the
the
little
on
commentaries
on
of
sign
by
like
his
dominical
great
predecessors,
prayer
Nyssa.
WALTHER,
G.
Vida
Gregory
Origen
of
and
der griechischen
'Untersuchungen
zur Geschichte
Texte und Untersuchungen
Exegese'.
Vaterunser
zur
40,3)
der Altchristlichen
Literatur
Geschichte
9I7
PP. 83-89-Le ps g,

156

PG 90,876B.

157

de theologie
'Un traite
contemVide DALMAIS, I. H.
du Pater Noster
plative:
de saint
le commentaire
Revue d'Ascetique
Maxime le Confesseur'.
et de
--(29)
125.
1953,
p.
J&ystique

158

PG 91,657C-717D.

1084A-1173A.

Ep. 2,
,. 4,

PG 91,392D-408B;
PG 91,413A-420c.

872D-909A.

Date-List
34-35.

of

the

Works

of

PG 90,249B.

T_.

(trans.

304B.

Vide

SHERWOOD, P.

Sherwood).

Qu.
op.

Thal.
cit.

in

PG 90,305D-308C.
pp.

202-207.

Date-List
of the Works
26 and 31 respectively.

of

5"41
159

An Annotated
SHERWOOD, P.
Maximus the Confessor,
p.

160

'Mystere liturgique
DALMAIS, I. H.
et divinication
dans la Myetagogie de Saint Maxime le Confoaseur'.
(Melanges Danielou)
Paris,
Beauchesne,
Epektasis
19729 p. 55.

161

Leo Commentaires
Vide BORNERT, R.
Bzantines
Divine
du
Ie au
Liturgie
s ec e p. 92.

162

liturgique
Vide DALMAIS, I. H.
'Mystere
et divinisade Saint
dans in Mystagogie
tion
Maxime lo
developFor an occlesial
Confesseur',
pp. 57-58.
'L'
ment of the same theme vide the same author's
' la "Mystagogie"
icone
du "Myster&r:
de S.
Eglise
liturgique'.
Maxime le Confesseur,
une ecclesiologie
dans la Liturgie
L'E lise
A. M. &
Triacca,
ed.
I;.
1980,
C.
Liturgiche,
A.,
Edizioni
soa,
.pp. 107-117.

163

Vide

164

Ibid.

165

PG 91,672D-673B.
st.
--this
5 of
chapter
o?
Le Monde et 1'Eglise
-152
_
]53.
pp.

BORNERT, R.

2R. cit.

Date-List
32.

pp.

the

Works

of

de la
-

90-97.

For a useful
schematization
the
sta o is vide RIOU, A.
Maxime le C fesseur,
n.
selon

PG 91,661AB.

166

Myst.

167

E. g. Myst.
PG 91,660D-661A;
716C.
Vide BORNERT, R.
og.

168

of

ibid.,
c

ibid.,
701C;
pp. 97-104.

The Wound of Knowledge,

Vide WILLIAMS, R.
17TH
Todd
Longman
&
pp. llb-1217.
alarrton
liturgique
'Mystere
DALMAIS,
I. H.
de Saint
dans la Mystagogie
Maxime
pp. 61-62.
esp.

Vide

BORNERT,. R.

170

Vide

ibid.,

171

Myst.

172

liturgique
'Mystere
DALMAIS, I. H.
de Saint
dans la Mystagogie
Maxime
p. 55.

173

Cf.
Ibid.,
pp. 55-56.
S Frone de Jerusalem,
o mati ue, n. 140, P.
link
the
with
provides
PG 87,2925D.
Spirituale,

pp.

PG 91,657C;

pp.

ibid.,

divinisation
Confesseur',

97-104.

169

off. cit.
,
85-86.

et
le

London,
Cf.

661BC.
et
le

divinisation
Confesseur',

SCHONBORN, C. VON. Saint

ssion
vie monasti
ue et co-n,
U.
It is John Moschus who
Palladius.
Vide Pratum

29,

542
174

SHERWOOD,P.

The Earlier

175

PG 91,1032A-1417C.

176

Cf. RIOU, A.
Le Monde et
selon Maxime le
lt$glise
5.
or gen
NIELOU, J.
Confesseur,
Vi
pp.
Paris,
La
(translation
by Mitchell,
W. of Origene,
1949, ) London,
Sheed & Ward 1955, pp.
Table ronde,
209-219.
For an excellent
recent
essay on Origen,
Mystical
The Origins
vide LOUTH, A.
of Christian
Press,
--p-p.
-5-2-74.
1981,
Oxford,
Tradition,
Caren
on

177

2.9,6.
ibid.,
3.5,3;
ed.
ORIGEN.
De Principiis,
J. C. Heinrichs'
Koetschau, -P.,
G. C. S. (22) Leipzig,
1913.
sche Buchhandlung,

178

2.9,5.
De Princ.
MANSI, 9,513B;

179

De Princ.
a"1

1.3,8.

Vide

180

De Princ.
devoted
to

2.9,6.
Free-will.

All

181

De Princ.

2.3.

182

Ibid.,

183

27,9.
In Numeros Homilia,
ed. Baehrens,
T-30)9 1921.
24.31,
in Proverbia
Ex osita
ibid ., 19.
PG 179 209A.
232A;

184

De Princ.
off. cit

185

De Princ.

1.7,3;

ibid.,

186

De Princ.
vol. =,
p.

1.8,3;
177;

Comm. in
ibid.,,
vide

Ambi

Saint
of
_ua
on

Maximus

E713
the Confessor
Refutat
p. 77.
and
or07rf-genism,
OrTenem and the
for just
a versus
n an's Liter
-recce
againns
the propositions
fifteen
anathemas
543,
in
the
Synod
Constantinople
Origen
vide
of
at
of
=9
des Conciles,
Histoire
HEFEIE, J. & LECLERCQ, H.
,
1908, pp. 1182-1196.11
&
Letouzy,
Paris,
P.
-X.
,
this
SHERWOOD, P.
pp. 73-74,
remind
us that
n D. cit.
htat more bearing
systemaon the Evagrian
condemnation
teaching
than on the master's
tisation
of Origen's
list
in
the
Origen's
Although
of
name
appears
views.
(Denzingerthose condemned at Constantinople
II9
433),
MURPHY and SHERWOODargue that
Sch'dnmetzer,
be interpreted
this
as meaning
cannot
condemnation
(op.
in the formal
is a heretic
that
Origen
cit.
sense
the Council
They hold that
was
pp. 108-109).
monks
origenist
primarily
with contemporary
concerned
heterefor their
Origen
who claimed
as the authority
dox teaching.

Vide JUSTINIAN.
DANIELOU, J.
op.

SHERWOOD, P.
Book

ad Menam,
p. 212.

E.
cip

off,. cit.

3 of De Principiis

pp.
is

1.8,1.

2.10,8;
pp. 217-219.

2.1,3;

ibid.,

Vide

W. A., G. C. S.
PG 17,

DANIELOU,

J.

2.3,3.
Jo.
pp.

1.32.
28-29.

ed.

Blanc,

C.

543
187

PG 91,1081A-1417C.

188

For further
PG 91,1032A-1060D.
on the
commentary
in Ambigua 1,3
handled
difficulties
and 5, vide
'La DeuxiemeLettre
CANART, P.
a Thomas de S.
(34) 1964, pp.
Byzantion
Maxime le Confesseur'.
text,
introduction
415-445
and
critical
:a
translation.

189

SHERWOOD,P.
the Confessor
175.

190

The Earlier
anc his r

Ambi ua_ of Saint Maxim

,
7,
utation
oror
enism, Rome,
`

P. 10.

2. cit.

3 De Filio,
3 De Fi io,
`

2;
18;

3 De pace;
Orat.
for Amb. 4:
Orat.

191

For. Amb. 1:
for Amb. 2:
4 Delio,

192

Ems. 4, PG 3,1072B0.

193

2. (trans3, De Filio,
Orat.
GREGORY OF NAZIANZUS,
rs,
te
The
lation:
Later
Fa
Christolo
of
-Lo
Library
Classics,
the
Christin
ndon, SCM Press,
of
1954, p. 161. )

194

Ibid.,

p.

Orat.
Orat.
6.

173.
the

195

DIONYSIU5

196

PG 91,1045C-1060D.

197

PG 3,1072C.

198

'Denys
Vide SHERWOOD, P.
de SEiritualite,
is ionnaire
9 -300..

Ep.

Pseudo-Areopagite,

4,

1'Areopagite'.
Ascetique

1'Eglise

PG 3,1072A-C.

at

Mystique

Maxime Le

199

RIOU, A.
Le Monde et
39.
Confesseur,,
p.

200

in Eastern
Christian
Christ
Vide MEYENDORFF, J.
VTadim
ht,
York,
St.
Sem nary
New
revs,
is
Thou .
.
The Wound of
WILLIAMS, R.
975, pp. 109-110.
Knowledge,
pp. 120-121,
gives
a neat summary of
this
view.

201

WILLIAMS,

202

PG 4,14A-526C;

203

der DionysiusVide BALTHASAR, H. U. VON, 'Das Problem

644-672.
SHERWOOD,
Komische
Liturgie,
ien',
pp.
co
de S iritulite,
'Denys l'Areopagite'
Dictionnaire
P.
(3)
Mystique
by the
295, is not convinced
Asceti
ue et
forward
by
or
maximian
claims
authorship,
put
modest
VON BALTHASAR.

R.

The Wound of
ibid.,

selon

Knowledge,

p.

121.

527A-576A.

544
Vide SHERW00D, P.

An Annotated

205

Vide
4

& SHERWOOD, P.

206

du Christ
de l'Agonie
Vide LETHEL, P. M. Theologie
(Theologie
Editions
Paris,
Beauuc esne,
Historique
1979, pp. 65-99.
Cf. SHERWOOD, P.
An Annotated
Date-List
pp.
of the Works of Maximus the Con easor,
37-56.

207

Vide MURPHY, F. -X. & SHERWOOD, P.

op. Cit.
pp. 34-54.
VWIGRAM,W. A.
The Separation
of the-MonopheY itee,
London,
The Faith
BARDY, G.
eeo, 1923, p`. 191-207;
de
l'election
& BREHIER, L.
De la mort de Theodore
a
, A. &t
Gre oire
le Gran', AFL
IR, -s
ore
iee
Parie,
Bloud & Gay, 1945, pp. 483-532.
e 1'E

208

Vide KELLY, J. N. D.
Early
Christian
m&
8, pp.
Charles
Black
J.
op. cit.
pp. 15-17,19-21,39

209

KELLY, J. N. D.

210

Tradition,
in Christian
Christ
Vide GRILLMEIER, A.
Lon on & Oxford,
Mowbray-s-71'975.
pp. 576-539.
FOUYAS, Archbishop
M. The Person of Jesus Christ,
Printing
Addis Ababa, Central
Press,
197b, pp. 117126.

211

des Eu tychea,
MUnchen,
Der Prozess
SCHWARZ, E.
zungsberichte
der Bayrischen
Akademie der
Wissenchaf ten, philosophisch-philologisch-historische
1929, H. 5,25.
Klasse,

212

Vide

213

Vide SELLERS, R. V.
$. . C. K. 1961, pp.

214

Ep. 2.

215

'La Christologie
du monophysisme
Vide LE BON, J.
Das Konzil
von Chalkedon,
ed. by
Syrien'.
A. & BacH.,
Grillmeier,
urz urg, Echter-Verlag,
for a thorough
1962, pp. 425-580,
of the
examination
theology
of Severus
and the Syrian
monophysites
on
For a summary of the position
the mystery
of Christ.
MURPHY,
P. -X. & SHERWOOD, P.
Severus
vide
op. cit.
of
The
49-50.
most penetrating
pp.
study
of Maximus'
handling
of the problems
posed by the Christology
of
is to be found in GARRIGUES, J. M. 'La Personne
Severus

204

Date-List

of the

sor,
-For
the
24Works of Maximus the-Confessor-,
8.
pp.
theological
perspectives
wit
n which these writings
in
Christ
vide MEYENDORFF, J.
were conceived
Christian
Eastern
Thy,
A goo'; summary
pp. 29-46.
be
background
the
to
historical
Monophysitism
can
of
found in MURPHY, F. -X. & SHERWOOD, P.
Constantinople
le III,
Paris,
Editions
II et Constantino
cue ' 0rante,
1974, pp. 13-70.
MURPHY, F. -X.

off. cit.

cit.
'

pp.

133-

London,
Doctrines,
-M'6MNDORFF,
apssim.
and

P. 331.

Vide

MURPHY, F. -X.

& SHERWOOD, P.

op.

The Council
254--3U-.
.

Chalcedon,

of

cit.

pp.

24-26.

London,

MANSI 5,1336B.

545
composee du Christ

Thomiste
op. cit.

d'apres

saint

216

Vide SELLERS, R. V.
o,p. cit.
,

H.
dard work is DRAGUET,
avec Severe
et sa controverse
t.
cdu
e du co rs
incorru
For
a
brlief
Srnees ers,
192T.
between Aphthartdocetists
and
MURPHY, F. -X. & SHERWOOD, P.

217

Vide

LEBON, J.

218

Vide

SELLERS,

219

Vide
at
of

6.
The
309,
P.
n
d'Halicarnacee
Julien
d'Antio
'
sur
Louv3n,
CFir s
summary of the conflict
Phtartolatere-vide
61-62.
50-51;
oE. cit.

passim.

cit.

R. V.

Revue

181-204.
WIGRAM, W. A.
still
worth
consideration.

(74) 1974, pp.

is
pp. 190-207

op.

Maxime',

op.

cit.

pp.

294-301.

for an exact
PG 91,172D-173B
of
appreciation
-Scylla
PG
91,97BC
Nestorianism.
provide
will
of
of the Charybdis
assessment
a glance
a comparable
Monophysitism.
GARRIGUES, J. M.

220

Vide

221

PG 91,145A-149B.

222

PG 91,245D-257A.

223

PG 91,260D-268A.

224

PG 91,5440-576D.

225

PG 91,257A-260D.

226

PG 91,460A-509B.

227

PG 91,509B-533A.

228

SHERWOOD, P.

229

Vide

230

Vide
MURPHY, F. -X. &
MANSI 11,5640-5680.
III,
Constantinople
II et Constantinople
SHERWOOD, P.
translation
for
305
of
a
passages
of the crucial
p.
for the first
time
It is here that
the Pact.
we find
but modified
theandric
the di nysian
activity
cited,
for
by
the
'new':
'one'
substitution
of
significantly
(565D)
IvcpYECq.
avepcincLva
6cavopLx
ILL
xaC
.
Vide MURPHY, F. -X. & SHERWOOD, P.
Pp. 151ok. cit.

231

ibid.,

Vide

off. cit.
,
pp. 45-48.

cit.

op.

especially

P.

ibid.,

488C-500A.

46.

& SHERWOOD,
and

232

Vide MURPHY, F. -X.

MANSI 11,529A-537B.
for a translation
p,
pp. 306-308
off: cit.
the
Ecthesle.
with
comparison

233

PG 91,5890-597B.
LETHEL,
Vide Ep. 19 ad Pyrrhum,
26,
.
the teaching
points
p.
out that
of
Vii.
he
dubs 'monothelisme
byzantine'
in
Bergaus
which

F. M.

546
to the monophysite
monothelitism
of a
contrast
the
that
Severus and the crude variety
characterized
of the crowd,
was not so much a
slogan-theology
of doctrinal
compromise
equivomatter
as of verbal
cation.

234

Vide MANSI 11,553C-556D;

570-551.

235

Vide Tomus Dogmaticus

ad Marinum Presb terum PG 91,
228 - T5T , esp. 237C-244B where Maximus says that
two morally
Honorius
wills.
was denying
contradictory
had made enquiries
he says that
Anastasius
Besides,
to have been the sense intended
at Rome and found that
by Honorius'
letter
to Sergius.
Honorius'
secretary,
there
had been no mention
John, said that
of one will
in the
in the original
nor of a human physical
will
(ibid.,
244C-245A).
An
Saviour
SHERWOOD, P.
Cf.
Annotated
Die-List
of the Works of Maximus the
TI-72Confessor,
PP

236

MANSI 11,461B-509A.

237

de Jerusalem,
Vide SCHONBORN, C. VON, Sophrone
vie
dogmatigue,
pp. 100-101;
monast ue et confession
1998.

238

MANSI 10,991A-997A.

239

Vide

DENZINGER-SCHONMETZER,

LETHEL, F. M. op. cit.

240

PG 91,64A-65A.

241

PG 91,589C-597B.

242

Maximus would withdraw

PG 91,129C-132C.

243

PG 91,544C-576B.

244

PG 91,56D-61D.

245

PG 91,228B-245D.

246

Vide

247

PG 91,65A-69A.

248

Vide

249

PG 91,153C-184C.

250

PG 91,45B-56D.

251

PG 91, 69B-89B.

252

PG 91,

253

PG 91,228B-245D.

SHERWOOD, P.

LETHEL,

F. M.

184C-212A.

pp.

48-49.

that

praise

op.

cit.

p.

22.

cit.

pp.

later

43.

65-74.

on.

Vide

547
254

PG 91,268A-269D.

255

PG 91,269D-273D.

256

PG 91,288A-353B.
The outstanding
work on the
le
is DOUCET, M.
de Maxie
La Dispute
'Dispute'
Tiffin
Pyrrhus
Confesseur
avec
rea ,
q

unpublished

thesis).

257

PG 91,141A-145A.

258

PG 91,149B-153B.

259

PG 91,184C-212A.

260

PG 91,213A-216A.

261

PG 91,153C-184C.

262

PG 91,260D-268A.

263

PG 91,276A-280B.

264

PG 91,280B-285B.

265

There are no theological

MANSI 10,10290-1032D.
developments
in the Typos.
It merely
exemplifies
the bulldozing
tactics
a Byzantine
emperor.

266

PG 90,136C-172B.

267

E. g.
o ere

Cap. Theol.,

LXIII

,
Diaconum,

268

PG 90,1124D-1126C;

forum,
ad divinissimum
B- ;
Ex Anstasi
pso
PG 91,153DB.

PG 91,3530-361B.
Life,
The Four
He omits
Works
of

2,1.

from
it
Maximus

Ex

Achridae
regem,
a-07
oannem

Vide
Centuries

The Ascetic
SHERWOOD, P.
2IT.
CharitX
pp.
on
,
_
hAnnotated
Date-List
of the
the

Con

essor.

269

(2) ed. Ducaeus,

Veterum Patrum
F.,
Bibliotheca
16249
Ecclesiae
Graecae Monumenta
p. 10'5T-IIU9;
(2) Cotelerius,
J. B., Paris,
341-456;
168 gip.
,
from Ms. Par. Reg. 2464,
chapters
supplemental
in Migne,
PG 87,2851-3112.
French translaprinted
M. -J.
Le Pre Spirituel,
tion:
Rouet De Journal,
ie
du Cerf
19.1
E.
MIO
Les Editions
Paris,
,
,
Dictionnaire
de Spirit
'Jean Moschus'.
alite,
TO.
Mystique
(8
)-W-;
Ascetique
et

270

English
PG 88,585-1248.
The Ladder
Climacus,
of
M. , Lon on,
Heppell,
a
IS. Jean
COUILLEAU, G.
Ascetique
Spiritualite,

translation:
St. John
Divine
L.
Moore,
Ascent,
Vide
r1959.
er & 'a eF
Climaque'.
Dictionnaire
(8) 3697797.
et Mystique

&
de
-

548
271

Vide SCHONBORN,C. VON.

Sophrone

de Jerusalem,

vie

do
ue et confession
monasti
ati
ue, pp. 72-78 and
For te
between Bophronius
relationship
passim.
and
Moschua, vide Rouet de Journal,
M. -J.
pp.
op. cit.
7-12.

272

Vide SCHONBORN,C. VON.

273

'An Early
Vide BROCK, S.
Confessor',
p. 315.

274

PG 91,142A-461A.

275

Vide JANIN, R.
(cote
Bosphore

276

Vide
d

277

PG 31,889-1428.
of Basil is their

278

Vide BOUYER, L.
Agee.
The Spirituality
of the Middle
A History
(77f Lo ndn,
spirituality
of Christian
Burns & Oates,
1968 (a translation
of LECLERCQ, J.,
du
VANDENBROUCHE, F.,
BOUYER, L.
La S iritualite
Moen Age, Paris,
1961) p.
Aubier,
557.
e ibfd.,
for
pp. 547-590,
a stimulating
essay on 'Byzantine
Spirituality'.
treatment
A competent
of 'Erudite
is to be found in Id. The Spirituality
monasticism'
AH stor
of the New Testament
of
and the Fatiers,
-u ty--(177Londoon,
ian Sir
CUr
Burns & Oates,
du Nouveau
1963
a trans
a on of La Spiritualite
-Paris,
160
des
Testament
Peres,
Au
pp.
et
er,
331-394.7

279

Vide ROUSSE, J.
'Saint
de Nazianze'.
Gregoire
de Spiritualite.
Dictionnaire
Asceti
ue ewe
WINSLOW,
Mystique
962-963Cf.
Dynamics
Cambridge,
Massachussetts,
of Salvation,
Patristic
1979,
The Philadelphia
Ltd.,
Foundation
pp. 147-199.

280

'Saint
Vide CAVENET, M.
de Spiritualite
Dis ionnaire
00
.

op.

'L'Egliae
asiatique),

Precis
COUSIN, P.
et Gay, 1959, p.

Cit.

Life

pp.

74-78.

of Maximus the

byzantine
our
pp. 92-94.
d'Histoire
88.

lee

du

riven

Paris,

Monastique,

The outstanding
of the Rules
quality
foundation
and spirit.
scriptural

de Nysse'.
Gregoire
Ascetique
et h eti

ue

281

P.
'Epectace'.
Vide DESEILLE,
Dictionnaire
Asceti
itualite,
ue.. et Mystique
,
0.
Liturgie,
Komische
Komi
Cf. BALTHASAR, H.
352-353.

282

The Earlier
Vide SHERWOOD, P.
Ambi ua of St.
Maximus the Confessor,
DAL-B.
E.
pp. 20 -222;
Silence".
'Apo a as as s and 'Honourable
in the
Eschatology
of Maximus the Confessor,.
Maximus
P. & Schonborn,
Confessor,
ed. Heinzer,
C. Fribourg,
Universitaires,
1982.
E itions

de
5=788.
pp.

549
283

The Spirituality
Vide BOUYER, L.
Testament
and the FatSers,
pp.

284

Vide MIONI, E.

285

638.
E.
Cf. LECIERCQ, H.
Vide MIONI, E
cit.
o.
Pales tiniennee
Dictionnaire
d'Archaeo'Laurel
.
-Par
de
lo ie Chretienne
Liturgic
et
e,
,
T9
19 ,11
Ietouzey,
.

286

Vide

287

'Hesychasme'.
Dictionnaire
Vide ADNES, P.
Spiritualite.
Ascetique
et Mystique

288

Vide VILLER,
Dis ionnaire

ski

BROCK, S.

ue

op. cit.

op. cit.

of the
395-436.

New

640.

P. 321, n.

4.
de
T99.

M.
M. & OLPHE-GALLIARD,
'Ascetisme'
de Spiritualite,
Ascetique
et

9-64-9

"

289

by
to have been written
It is generally
considered
St. Athanasius
EICHORN, A., in his Athanasii
since
1886,
de Vita
Testimonia
Collecta,
Halle,
Ascetica
rbutted
e ngar en a attack.
The text
is to be found in PG 26,835-978.
The
is Athanasius,
The Life
English
most recent
version
translation,
to Marcellins,
of Antony
and the Letter
(Tie Classics
Gregg,
R. C.
of Vies ern Spirituality)
London,
S. P. C. K. 1980.

290

(Subsidia
hagiographica
S. Pachomii
Vitae
graecae,
T9) ed. Haalkin,
1932,
LEFORT, T. H.
E., Brussels,
de S. Pachome et de sea premiers
Les Vies cotes
11useon-16)
u
Louvain,
Bi'6Titheque-?
successeurs,
c
1943.

291

PG 65,71-440
the 'Alphabetical
Collection',
gives
by GUY, J. -C.
Recherches
sur
which is supplemented
la Tradition
Grecque des Ao hthe
at Pa rum
FSu sa
ica 36) Brusse s, 17Z-.
The
agiograp
'Anonymous Sayings'
are to be found partially
by Nau, P.
Chretien,
Revue de 1'0rient
published
min
(17-18)
I'2 137
(12-14)
1907-9,
version
is available
in PL
Collection'
of the 'Systematic
English
translations:
73,851-1052.
'Alphabetical
The Sayings
Collection',
Fathers,
of the Desert
London,
1975;
'Anonymous
ed. Warrc ,, BIgowBra7y
id.
The Wisdom of the Desert
Sayings',
Fathers,
19757
SLG Press,
Oxford,

292

The Conferences
PL 49,477-1328
are also to be found
Cassiani
in Johannis
Opera,
M.
ed. Petschenig,
(Corpus Scrip
13)
Latinorum
orum Ecc es asticorum
1886.
French translation:
Vienna,
JEAN CASSIEN.
(1,2,3),
(Sources
E.
Conferences
ed. Pichery,
67)
Paris,
Les Editions
du Cerf,
1971.
C re
ennes,
For a first
class
study
of Cass ian vide CHADWICK, 0.
Cambridge,
Cambridge
John Cas_sign,
Press,
University
U 95-6
8.

293

PG 88,632A-1164A.

550
Paradies,

1-3,

Gradus

PG 88,632A-677B.

294

Scala

295

Ibid.,

Gradus 7,801C-823B.

296

Ibid.,

Gradus

8-23,823B-980C.

297

Ibid.,

Gradus

7,801C-823B.

298

Ibid.,

Gradus

1-3,632A-677B.

299

Ibid.,
Gradus

Gradus

1-3,632A-677B

300

Ibid.,

Gradus

301

The whole work

Ibid.,
Gradus 27-29,1096C-1153D.
in a splendidly
of
sane recommendation
culminates
faith,
hope and
the three
theological
virtues,
Gradua 30.
charity:

302

Ibid.,

303

Ibid.

304

'Saint
Vide COUILLEAU, G.
de B iritualite,
Dictionnaire
for
Mystique
3bg-389,
on John Climacus.

305

PL 21,387-462.

306

Vide BOUYER, L.
The spirituality
of the New
Testament
ve
compreiens
and the Fat ers fora
descripET6-n of 'aevments
and countercurrents',
pp. 422-454.

307

382.
COUILLEAU
COtJILLEAU,
G.
Vide
OP. Cit.
Studie
Sca a Paradisi.
Eine
W.
Paradisi.
VOLKER, W.
Studie
Scala
Eine
VOLKER,
quotes
quotes
Vorstudie
Climacus
Johannes
Vorstudie
Climacus
und
eine
zu Johannes
zugleich
und zugleich
eine
zu Symeon
Wiesbaden,
1968,
1968,
Theologen,
Symeon dem
dem neuen
Theologen,
neuen
es bac en,
the
Ws holding
that
the
Ws
that
holding
influence
formative
influence
formative
principal
principal
the
the
Climacus
Gaza,
on Climacus
was
school
of Gaza,
represented
was
school
represented
Scete.
by Dorotheus,
Barsanuphius
Dorotheus,
Isaiah
Scete.
Barsanuphius
Isaiah
of
and
and

308

Works of Ancient
JAEGER, W. Two Rediscovered
Literature:
Christian
Gregor
and
of N ss_Via,,,
de QUASTEN, J.
19 4.
J. Brilk
Leiden,
Macarius,
(3) Utrecht/Antwerp,
Spectru
Pa ro o
ublishers,
ibid.,
19609 pp. 162-166;
pp. 273-275.

309

Christiana
Vide KIRCHMEYER, J. in Orientalia
Teriodica,
1962, pp. 418-421
(quoted
by GARRIGUES,
T-. ff-.
la charite
Maxime le Confesseur,
avenir
de 17h7o-mmeqp. 45, n. 10)
divine
.

310

Vide

and especially

4,677C-764B.
26,1013A-1096C.

1112C.

COUILLEAU,

G.

2.

Jean Climaque'.
Ascetique
at
a splendid
monograph

Cit.

382.

551
311

de Photice. '.
'Diadoque
Vide PLACES, E. DES.
de Spiritualite,
Aacetique
D'icctionnaire
ue
et
sti
-ESPE
'Pseudo-rvlacair
EZ, V.
817-83'479
Symeon '
(10) 39-40.
Ibid.

312

Maxime le Confeaaeur,
Vide GARRIGUES, J. M. Saint
45,
10.
de
l'homme,
divin
p.
n.
avenir
charite

313

665A6, PG 90,280C-281B;
63, ibid.,
Vide Qu. Thal.
6-89-B; 64,693A-728D
for
the themes of baptism
and
the ecclesial
with
mystery
of collaboration
ascesis,
the Holy Spirit
respectas divinisation,
and charity
ively.

314

'Le temoignage
DISDIER,
M. -TH.
PG 91,1427A-1469C.
le Lybien'.
byzantines
de Thalassius
Etudes
spirituel
was
us
(2) 1944, pp. 79-118,
that
Max
argues
mi
by Thalassius.
For an elegant
influenced
undoubtedly
The
translation
vide
of Thalassius
of the 'Centuries'
7. -, Ware,
(2) ed. Palmer,
G. E. H., Sherrard,
Philokalia
1981, pp. 307-332.
Faber & Faber,
& Boston,
K., Lonon

315

The S irituuaality
Vide BOUYER, L.
a nn the Fathers . pp .

316

BROCK, S.

317

Ibid.,

318

'La Personne
Composee
Vide GARRIGUES, J. M.
188.
le
Confesseur',
S.
Maxime
p.
cares

319

PG 91,364A-392B.

32 0

PG 91,392D-408A.

321

PG 91,408C-412C.

322

PG 91,413A-420C.

323

PG 90,912A-956D.

324

translation:
English
PG 90,960A-1073A.
The Ascetic
St. Maximus the Confessor.
on
s
C-Far y, London,
Longmans,
C-enntturi

325

PG 90,1084A-1173A.

326

de Saint
'L'Oeuvre
Vide DALMAIS, I. -H.
spirituelle
de la Vie
Su lement
Maxime le Confesseur'.
(21) 1952, p. 225.
Spirituelle
Vide Id. "Taint
Maxime le Confesseur
et la crise-Tc el'origenisme
Theologie
de
la
Paris,
Vie Monastique,
monastique'.
IU-4=777e-fundaMonta gne,
Editions
pp.
,,
the
between the teaching
of
relationship
study
mental
that
Maximus
is
St.
Ponticus
and
of Evagrius
of
'Aux sources
de la spiritualite
de saint
VILIE R, M.
d'Evagre
le Pontique'.
Revue d'
Maxime, Les oeuvres
(11)
1930,
156-184;
et de
Ascetique
sti
ue
pp.

P.

off. cit.
,
321-322,

P.
n.

of

the

la

New Testament

315.

7.
du Christ

SHERWOOD, P.
The Four
Life,
Green & Co.,

552
239-268.
The contrasts
between the teaching
of the
two authors,
not noted by VILLER, have been emphasized
by other scholars,
by DALMAIS in the
especially
articles
above and in 'La doctrine
cited
de
ascetique
S. Maxime le Confesseur
d'apres
le Liber Asceticus'.
(26) 1953, pp. 34-36.
Irenikon
Vide SHb;RWOOD,P.
op.
21t.
p. 91-97.
327

PG 90,912A.

328

DALMAIS,
Vide
I. -H.
'La doctrine
de S.
ascetique
Memme le Confesseur
d'apres
le Liber
Asceticus',
Vide
SHERWOOD, 777-7t.
pp. 17-39.
Maxi mus the
also
Confessor.
The Ascetic
Life,
The Four Centuries
on
Charity-,
pp. 28-99.

329

Ascet.

330

Ibid.,

331

Vide DALMAIS, I. -H.

Memme le Confesseur',

332

Vide HAUSHERR, I.
'Centuries'.
Dictionnaire
de
T8.
Spiritualite,
Ascetique
(2,1)
Mystique
416
et
-

333

Vide GUILLAUMONT, A. & C.

Dictionnaire
de Spiritualite,
(4,2)
74.
-

334

Vide DALMAIS, I. -H.

'Saint
Maxime le
la crise
de 1'origenisme
monastique',

335

Vide SHERWOOD, P.
St. Maximus the Confessor,
Life,
The Four Centuries
Ascetic
on Charity,
188.
n.
;
p.
and
passim.
.
,

336

Carit.

4,

337

Ibid.,

69,

PG 90,

1064D-1065A.

338

Ibid.,

73,

PG 90,

1065BC.

339

Ibid.,

76,

PG 90,

1068A.

340

Ibid.,

77,

PG 90,

1068AB.

341

Ibid.,

3.

342

Ibid.

343

Gal.

344

Carit.

345

Gal.

346

Carit.

PG 90,920A-924D.
924D.

2,

'L'Oeuvre
p. 225.

le Pontique'.
'Evagre
Ascetique
et Mystique
....."

70, PG 90,1065A.

93,

PG 90,1045B.

20.
2.29,

PG 90,992D-993B.

3,28.

2.30,

PG 90,993B.

de Saint

spirituelle

Confeoseur
et
pp. 413-414.
The
p-77761,

553
347

Carit.

4.90,

PG 90,1069C.

Of.

PG 90,

Or. Dom.

Z9 3B;
ibid.
904D;
900D-901D;
PG 90,921AAecet.
2, PG 91,396C.
E.
Vide SHERWOOD, P. a.
C;
ff
cit.
DALMAIS,
des
I.
'Le
pp.
vocabulaire
-H.
-63;
intellectuelles,
volontaires
et spirituelles
activites
de S. Maxime le Confesseur'.
dens l'anthropologie
1967,
Vrin,
Melanges
au P. M. -D. Chenu, Paris,
offerts
ND`URFF,
T.
in Saint
Will
;I
pp199--l9
re
The Ecumenical
World of
Maximus the Confessor'.
Orthodox
Civilization,
ed. B1 e, A., The Hague/Paris,
1,
Mown,
pp. 71-75.

348

An Annotated
Date-List
SHERWOOD, P.
of the Works of
Maximus the Con essor,
p. 26. . DALMAIS, I. -H.
Maxime le Confesseur',
L' Oeuvre spiritue
e de Saint
de S. Maxime is
'La doctrine
pp. 220-225;
ascotique
is Liber
d'apres
Asceticus'
Confesseur
pp. 31-32;
=c
'Maxime le Confesseur'-.
onna re do Spiritualite
(10)
838-839
Ascetique
v" ew,
ue
sti
cones
s this
et
he has shifted
the probable
date of composialthough
life
tion
from the end of Maximus'
to 'the time of
then we find
the exile'.
Sherwood,
If we agreed with
in Maximus a theologian
and writer
of remarkable
had from an early
phase
consistency,
whose teaching
the homogeneity
remarkable
of a man who has achieved
for any
integrity.
This does not seem improbable
known reason.
Maximus was no beardless
Besides,
youth
in a more tortuous
in 626.
If he were writing
style
it would mean
in another
genre at the same period,
than that
he was capable
of
nothing
more wonderful
that
is marked by the gropings
relinquishing
a style
he
knew
to
down
intellectual
set
what
explorer
of an
from
Arguments
and precision.
already
with clarity
fragile
way of establishing
alone
are
a
style
in the case of Maximus,
chronology
as DALMAIS
to the opinions
out with
concedes
and points
regard
(L'oeuvre
de
Lot-Borodine
Disdier
and
spirituelle
of
Maxime le Confesseur'
Saint
p. 221).

349

An Annotated
SHERWOOD, P.
Maximus the Confessor,
p.

350

Ibid.

351

'Die Gnostischen
Centurien'.
BALTHASAR, H. U. VON.
We have already
Liturgie,
Komische
pp. 488-503.
his views
VON BALTHASAR has modified
that
noted
on
temptation
the Origenist
of Maximus,
even if only
slightly.

352

ms'. 12, PG 91,465C

353

PG 91,288A-353B;
Vide P rr.
PG 90,1-36D-172B.

354

An Annotated
SHERWOOD, P.
Maximus the Coessor,
p.

355

PG 91,393,

Date-List
35.

of

the

Works

of

''

n(d).

.
Disputatio
Date-List
2-

of

Bizyae,
the

Works

of

554
356

SHERWOOD,P.

off. cit.

the Confessor,
The Ascetic
75-C
arity,
pp.
on

p. 25.

Life,

Vide

Id.

St.

The Four Cen

Maximus
uur es

357

ER. 2.

358

Ibid.,

396CD.

359

Ibid.,

4000D.

360

Ibid.,

396D-397A.

361

Ibid.

362

Ibid.,

397BC.

363

Ibid.,

404BC.

364

Ibid.

365

Ibid.,

400B.

366

Ibid.,

404CD.

367

Ibid.,

401B.

368

Vide GARRIGUES, J. M. 'L'energie

divine
at la grace
1974,3, pp. 272Istina,
cFe-z Maxime le Confesseur'.
296.

369

Vide DALMAIS, I. -H.

'Saint
Maxime le Confesseur,
Docteur
de la Charite'.
La Vie S iprituelle
(333)
1948, p. 294.
The author provides
an excellent
translation
II,
of Epistola
pp. 296-303.

PG 91,401D.

CHAPTER III

555

FOOTNOTES

From now on this

Pater
Noster.

be

PG 90,872D-909A.
the
to
as
referred

in Chapter
I.
For a
to show this
We have attempted
theme vide GARRIGUES, J. M.
fuller
of this
exposition
de 1'
La Charite,
Divin
Maxime le Confesseur,
Avenir
s our
'Vues Recen
Homme, pp. 35-82. -"E0UCET -M.
de la Peneee de Saint
lea "Metamorphoses"
Maxime le
(31,3)
1979,
Science
Confesseur'.
et Esprit
provides
criticism
well-aimed
of GARRIGUES' views.

Bibliothecae

PG 90,872D-909A.

5A

Patristic
1961 (e d.

THUNBERG, L.

ARISTOTLE.
Bekker).

Ibid.,

1, 2,71b9-72b4;

Ibid.,

1,

Codices

Microcosm
Analytica

will

PG 103,645BC.

Greek Lexicon,
Lampe ,G.

Oxford,
and Mediator,

Posteriora,

1,

Press,

Clarendon

passim.

1,1,71a7-8

(ed.

18,8la38_81b9.

32,88a18_88b29.

Theologiae,

10

S_

11

LONERGAN, J. F. B.

Todd,

192,

work

1973,

la, l,
Insight,

2.
London,

Darton

Longman

&

P. 292.

12

to assume that
this
It would be mistaken
style
of
leads
to sterile
theology
rationalism.
necessarily
the water
faith
'transforms
Aquinas
us that
reminds
into
the wine of divine
underof human intelligence
(In
Boeth.
De Trin.
q2, a2, ad 5), a process
standing'
ht
the
that
e_oTogy is guided
not alone by the
assumes
intellectum,
fides
but also that
it
uaerens
axiom:
intelli
accepts
Nor must
the demands o crede
as.
function
the
kind
this
in
of
vy
underplay
arfec
we
both as a tension
towards
understanding
of theology,
the exploration
that
of what God has said
energizes
knowledge
of
of passive
and as the presupposition
in the famous contrast
things,
divine
noted
of
01(e
jkaXa
Kai 1t tJV T
Dionysius
: o pvov jJ
v
l.
(De Div.
Vide COLLINGS, R.
Nom. 2, P 3,648B).
1978, pp.
in the S iritual
Life,
oxford,
Passivity
9-50 (an unpub is e thesis)
.

13

PG 91,288B-353B.

14

'The Spiritual
to Origen'.
Senses according
RAHNER, K.
(16) London,
Investigations
Darton,
Theological
translation
1979
(a
Todd,
&
Longman
of Schriften
zur
12,1,
Einsiedeln,
by Morland,
D. ) pp. 8I 103.
Theologie

556
15

The formulation
PG 91,1248A.
of the teaching
on the
senses here does provide
some problems,
spiritual
the inner
senses mentioned
are not all
noetic,
since
but they
nor even 'spiritual',
strictly
speaking,
the five
bodily
square neatly
with
senses and give a
taken
in terminology
view of inwardness
comprehensive
from the anthropological
teaching
of Maximus.
Experience
can come through
appetency
and because of
the fundamental
in mysticism,
place
of will
we should
that
Maximus can find
not be surprised
volitional
in terms
In this
modalities
of taste
and touch.
xcLx1j
does
he
Ycuo'rLx'j
context
z4r,
speak of
and
,
OpAv-ri, K
of spiritual
K` as properties
concupiecible
taste
Besides,
appetency.
and aggressive
and touch,
being less
from a cognitional
specific
while
point
of
do give a strong
impression
view than the other
senses,
to
of intimate
experience
and are used by the mystics
does
DANIELOU, J. Orlgen,
convey this.
pp. 307-309,
that any more than
'a set of metaphors
not think
denoting
is at stake
in the
spiritual
experience'
teaching
of Origen.

16

that
hit
We should
Origen
of
recall
on his doctrine
5,14
through
Heb.
and
reflection
sense
on
spiritual
Prov. 2,5
interpretation:
and gave it a characteristic
food'
is the nourishment
'the solid
of the 'perfect';
they are capable
because
kind of knowledge,
of a higher
the divine'.
'sense for
Vide RAHNER, K.
of their
op.
P. 83.
cit.

17

des activites
intellect'Le vocabulaire
DALMAIS, I. H.
dann l'anthropologie
et spirituelles
volontaires
uelles,
de S. Maxime le Confesseur'.
Melanges
au P. M. -D Qhenu,
1967, p. 193.
Paris,
Vrin,

18

ARISTOTLE.
Bekker).

19

'Cantico
JOHN OF THE CROSS, Mp
Espiritual'.
Vida
Obras de San Juan de la Cruz,
Madrid,
Bibliotecc a de
,
17
736.
Crfstl-anos
Prologo,
Autores
p.
,

20

New York,
LUBAC, H. DE, The Sources
of Revelation,
ra
trans
dans la
Herder
&
'Ecriture
Herder
aUon
o
1967, by 0. Neill,
Paris,
L. ) p.
2.
Tradition,

21

'Theology
Theolo
KNIGHTS, L. C.
and
and Poetry'.
(ed. Coulson,
the University,
J. ) London,
Dar ton
Longman & Todd, 1964, pp. 207-218;
LEWIS, C. S.
The
Oxford
University
Press,
Allegory
of Love, London,
--T4-48;
HOUGH, G.
to the Faerie
A Preface
pp.
IOZ
19E2,
Duckworth,
L11 prow
London,
ppp.
e
ueene,
for
the working
analogies
of symbolism
n eresting
in mystical
writing.

22

LONERGAN, J. F. B.

Ethica

Nicomachea,

22.

cit.

p.

2,4,1105b19-23

292.

(ed.

557
23

in the light
Noster
A study
of the Pater
of the teaching of the Greeks on Rhetoric
and Poetry
would yield
to the genre of Maximus'
It
interesting
clues
work.
however,
be noted,
that
the patristic
principle
should
in
gives
us more confidence
of human individuation
than
that
knowing
are
not
strictly
scientific
ways of
the philosopher's
of the basis
notion
of individuality.
knowledge,
for being individual,
is not a less
Personal
?
than
to a poetic
%Lo'c4jB
of
valid
appropriation
way
being.
LONERGAN, J. F. B. o P. cit.
pp. 173-244 handles
67
description
in a way that
'common sense'
and modes
throws
The same can be said of
a lot
of light
on this.
his treatment
and interpersonal
of aesthetic
ways of
knowing.
the
Vide ibid.
RULAND, V.
'Understanding
eologians'
(13)
1978, pp.
the
Rhetoric
TF
Semeia
of
.
203-225
has incisive
observationo
make on this
however,
the implications
of his distinction
matter;
between an 'activist'
silence
and a 'contemplative'
be taken with
For the backa grain
of salt.
should
formation
vide MARROU, H. I.
cultural
ground to Maximus'
in Antiquity,
London,
Sheed &
A History
of Education
translation
Ward, 1956(a
of H sto re de 1'Education
Paria g 1948,
dane l' Anti
BOLGAR,
y amb,, G. ;
uite,
its
Beneficiaries,
R. R.
The Cla
cal Heritage
and
1954, pp. 1-90.
Press,
Cambridge,
Un versify
Cambridge

24

Myst.

25

Cap.

26

Or.

27

MATHEW, A. G.
1963, P. 3.

28

'In a close
Ibid.,
study
p. 26:
of
mart,
it is perhaps
looking
worth
to two or six to one'.
of three

29

PG 91,669D.
2,14,

Theol.

PG 90,1132A.

Dom. PG 90,884AB.

Byzantine

7c6eo4; + 96 oc = Etvam

Aesthetics,

".
.

! vu

voc

6e'ro
&(tiic

otiopYIC

Byzantine
work
the proportion

xatiappuijotc
=
960oc

dY%71 ; v. tooc,
=

xavacp6vi

a16wc v. xaTacp6iTloiG,

=
1

30

any
for

John Murray,

&Y7cn
+ aibwr. =
;

(p6o4;
- xaeoC= iCooc; 7.6eocA04;

London,

Etioca

v.

p. ooC.

Structuralism,
Rome, Pontificia
Cf. MC NICHOLL, A.
di S. Tommaso,
183-196.
Universita
pp.
,

;
o . .

558
31

This

pair

is

fundamental

to understanding

the

doctrine

RI0U,
Vide
A.
Le Monde et 1'Eglise
Maximus.
selon
of
seur,
e
passim;
73-79
le
Conf
Maxime
GARRIGUES,
pp.
and
Avenir
de
Divin
La Chari
J. M. Maxime le Con esseur,
ems,
-M.
1'Homme, pp. 10-11
EL,
P.
and
(Theologie
du Christ
de l'A onie
Historique
Theologie
Edit
Pars,
ofns Beauc eFiesnes, 1979, pp. 75-85;
Sohn als Mensch,
Gottes
Freiburg,
HE:INZER, F.
Freiburg
Universitatsverlag
Sc we z, 1980, pp. 29-148.
32

6,7,22,
The Enneads,
London
Faber & Faber,

33

Vide DALMAIS, I. H.
tive,
Le Commentaire
Revue
Confesseur'.
1953, p. 125.

translated
1952.

'Un Traite
du Pater
d'Ascetique
---

by MacKenna,

S.,

de Theologie
Contemplade S. Maxime le
(29)
de
Mystique
et

559
CHAPTER

IV

FOOTNOTES

'Maxime le Confesueur'.
DALMAIS, I. -H.
Dictionnaire
iritualite
Ascetique
at
eti ue, Doctrines
at
atoire
-"
.
839-840.

Vide
de
IT0

PG 90,873A.
B. 12;
ibid.

ibid.
A. 12;
8;
ibid.
C. 2.

PG 90,908C.

10;

PG 90,905C.

11.

PG 90,

908A5;

PG 90,

885C. 4;

The term

Komische
Liturgie:
Vide BALTHASAR, H. U. VON.
Das Westbild
his
Maximus des Bekenners,
pp. 12-13,
where he modifies
development.
view of
phase of Maximus'
e Origenist'
earlier
The Earlier
Ambi ua of St. Maximus the
SHERWOOD, P.
Uermi
eed
the
to
have
Confessor,
seems
comple-teely
u
original
thesis of VON BALTHASAR.

Vide RIOU,
Confesseur,

is

ibid.

B. 6;

ibid.

ibid.

B. 8;

B. 1.

ibid.
in

B. 2;

D. 3.

ibid.

used

ibid.

D. 1.
a Origenian-Evagrian

A.
Le monde at
73-121.
pp.

1'Eglise
--

Maxime le
1007W. -

sense.

salon

Confesseur,

Maxime
la

le

10

Vide GARRIGUES, J. M.
=v
pp.
n de 1'homme,

11

Loc.

12

bCOxd'z71t
title
f
in
He is addressed
as
or
one
either
,a
But there
authority.
or ecclesiastical
are no refercivil
to such obligations
ences in the text
so that we can presume
his correspondent
Maximus is addressing
that
as a
primarily
It would be pleasant
to think
that
both
master.
spiritual
in Sophronius.
kinds
The reference
of authority
were combined
then
take on new vitality,
to
c
would
avYxatiaoi,
as it was
theology
idea
in
the
(Vide
of Sophronius
a central
de Jerusalem,
SCHONBORN, C. VON. Sophrone
vie monastiiue
at
-"
dogmatigue,
12397,1429
1.4
pp.
confession
.

13

The structure
PG 90,873C.
in Chapter III.

of this

14

Cf. CLEMENT OF ALEXANDRIA.

1,9.
PG 8,353B.
ibid.

Paeda. gogus,.

15

Of. CLEMENT OF ALEXANDRIA.

PG 9,561A.
ibid..
8,1.

Stromateisr

chants

avenir

cit.

section

has been examined

PG 8,321A;
7,7.

PG 9,456B;

560
16

2,2.
PG 31,885B;
Sermones Ascetics,
Regulae
Cf. BASIL.
PG 319 917C;
3,2.
E.
70, PG 32,4330;
Tractatae,
Fusius
GREGORY OF NYSSK
De Hominie
'G 2,741A.
03,
.
,0 ificio,
5.
PG 44,137C;
Homiliae
in Cant.
5.
PG 44,
13.
PG 44,1044B.
ONYCIUI$
857D;
ibid.
seudoe P7120.
3,
PG
For
4,14.
Divinis
Nominibus,
De
Areo ai
love
disinterested
teaching
treatme
in
the
a splendid
Philautie,
HAUSHERR,
I.
De in tendresse
Maximus
vide
of
le
Maxime
Con esseur.
saint
aa
charite,
selon
pour soi

0r en "lTa Chriana
Studiorum,
tum Orientalium

ec as 137)
1952.

ome,

on . Ins

u-

17

PG 90,873A.

18

PG 6,
Judaeo.
Cf. JUSTIN MARTYR. Dia1o
s cum Tryphone
Tjexioon
English
Vide LIDDELL
492D.
Greek
,A
it
is
dietTnguished
")o4;,
from
where
q)365-2..
under

19

PG 90,873B.

20

It is the intention
of the spirituality
of Maximus tQ, root
cC
the
incorruptible,
the
immutable
in
and
tid
e6va
man
The
'corruptible'
is
It is a dimension
of O woi
.
to be drawn into
bound up with matter
and man's liability
through
So the
the vortex
passion.
of the material
&oiacpopwc
is
heavy
with
associations
and
epithet
yxrl
is
being
man's
which
way
of
emanciqualifies
,
to
the
tendency
from
that
is bound
nothingness,
pated
&Y1tB
for
the
Fathers.
Through
into
man
creaturehood
the
divine,
the
above the transient
of
and
realm
enters
from God.
Through
of creation
cut off
condition
caducous
he is anchored
to permanence,
the action
of God in Christ,
'from
to last
destined
age to age'.

21

from the Trinitarian

This distinction,
which is derived
is found
throughout
the
theology
of the Cappadocians,
is
his
fundamental
Maximus
insights
and
one
of
of
works
has
tools.
It
had
theological
many commentators.
and
to elaborate
is
this
distinction
The most recent
scholar
Sohn als Mensch,
Gottes
HEINZER, F.
as we pointed
out in
31.
III
Footnotes,
Chapter
n.
-

22

Stromateis,
1,26.
PG 8,916A;
Of. CLEMENT OF ALEXANDRIA.
DIONYSIUS the pseudo-Areo
7,3 PG 9,421A.
ibid.
a ite.
4,3.
le Caelesti
PG 3,181A;
Hierarchia
De Divinis
PG 3,648A.
Nom n us, 2.9.

23

'La theorie
des "Logoi"
des
Vide DALMAIS, I. -H.
lr
S.
Maxime
Confesseur'.
des
Revue
chez
creatures
(36) 1952, pp.
hi ues et Theologiques
Philoso
Sciences
du Logosteaans
'La manifestation
l'homme
244-249;
et dans
Maximus Confessor
1'Eglise'.
P. &
ed. by Heinzer,
Editions
Fribourg,
Universitaires,
C.,
1982,
Sch'dnborn,

13-25.
pp.
24

Cf.

25

Vide

Bxpositio
HEINZER,

Orationis
F.

op.

Dominicae,
cit.

pp.

PG 90,904B-905B.

162-198.

561
26

Vide GARRIGUES, J. M.
Maxime le Confesseur,
divine
de l'hmme,
avenir
pp. 1''j
i.

la

charite

27 PG 90,873B.
28

For a stimulating
in general,
study
of the numinous
vide
OTTO, R.
The Idea of the Holy,
Oxford,
University
Oxford
Por an ai Ty_s
1923.
Press,
tremendum,
of mysterium
The author's
Lutheran
vide pp. 12-31.
ulturand
Sian
philosophical
presuppositions
not be
should
to drop out of sight.
allowed

29

Vide LOSSKY, V.
The Mystical,
TheoloKy
of the Eastern
e
7-43;
Church,
The Faith
Vision
pp.
of God. London,
1963, pp. 99-110;
Press,
In the Ima e and Likeness
of
God, London & Oxford,
Mowbrays,
1975, pp. 13

30

For a useful
teaching
vide
summary of Maximus'
on agape,
SHERWOOD, P.
The Ascetic
Life,
The Four Centuries
on
Charity,
GARRIGUES, J M. Max m
le
pp. 91--97.
e
.
la charite
Confesseur,
de
divine
' omme is the
avenir
udy
of
-teaching.
THY-s"gspec
Maximmu
thorougW
most
s
of

31

PG 90,8730.

32

Other passages
in the maximian
this
corpus
corroborate
interpretation
of the Prologue
passage of the Pater
In Q.
10 (PG 90,287A-292C)
Noster.
Thal.
Maximus sets
himself
the task of reconciling
the two fears, in a
He
10,28
& 88,8.
on Matt.
commentary
and Pss. 19,9
that
how ttydxrl casts
it is necessary
to enquire
admits
from age to age and how God
out cp6o4; if :it', remains
the
to endless
He recalls
remains
ages.
cpopep6S
that
between a fear
distinction
that
is 'chaste'
and fear
is not.
The non-chaste
fear has its
in sin and
source
That will
disappear
punishment.
expects
penitence.
with
Or. Dom.
This fear makes man look on God as Judge (cf.
The 'chaste'
PG 90,904D).
fear
remains
always without
the memory of sin;
it is rooted
in an appreciation
of
dignity
the natural
'He therefore
of God's eminence.
him because
but reveres
who does not fear God as a judge,
justly
of his infinite
of the eminence
nothing
power,
to him, being
be lacking
loving
in charity,
will
perfect
the reverence
Him.
God with
that
befit
and veneration
the fear
This man has acquired
that
lasts
from age to age
In
to him to acquire'.
nothing
remains
and absolutely
1.81
'There
Carit.
is a twofold
fear
we find:
of God:
its
the one takes
in us from threats
rise
of punishment;
because
in us in due order
of it are engendered
selfhope in God and liberty
patience,
control,
of spirit
and
from these
the other
is joined
comes charity;
with
(etXCLpe
itself
and constantly
charity
respect
produces
t,a)
because
lest
in the soul,
of the bold freedom
of charity,
(Sherwood's
for
God'
to
translation,
it
contempt
come
Cf. Carat.
1,82.
The points
modified).
slightly
of
the
Pater
Noster
with
contact
passage under consideration
is
EuXd43_EL
interchangeable
a
are obvious.
etboC
with
Evagrius,
In fact,
always
for terminology
a quarry
with
that
Maximus,
is distinct
from servile
uses if of fear
in prayer
fear
towards
and is expressed
God (PG 79,1176B).
It has overtones
of caution
restraint
and discretion,
all
associated
with
In the Centuries
Ebot
qualities

562
kind of fear,
but not before
out the lower
casts
charity
that
in engendering
it has been instrumental
virtues
the play of charity
in man's life.
This has
release
the role
in Libor
with
of compunction
affinities
(PG 90,932C).
In reply
Asceticus
to the Bro
er's
his
lack
the Old Man
with
of compunction
concern
for its
'because
there
is no fear of
accounts
absence
because we have become the resting
God before
our eyes,
of all
evils,
place
and, for that
we scorn as a
reason,
(Sherwood).
the
dreadful
thought
God'
mere
punishment
of
The Old Man is obviously
linking
fear with
punishment
is
fear.
But this
of the non-chaste
and so speaking
the source
the
of compunction
which
sets in train
radical
conversion
of man and which is so finely
described
in the latter
Asceticus.
part
of Liber
interpretation
has pointed
that
Max
Dalmais
of
out
us'
texts
the scriptural
is the first
on love and fear
instance
Both St. Augustine
in the East.
of that
exegesis
this
St.
Gregory
the
Great
this
and
wrote
subject
and
on
the question
of Augustinian
raises
of the possibility
influence
chance of Maximus
on Maximus and the slight
having
met Gregory
when he went to Constantinople.
(Vide DALMAIS, I. -H. ''Un
ContemTraite
de Theologie
du Pater
Le Commentaire
de S. Maxime le
plfve,
Confesseur'.
p. 127).
33

'Un traite
Vide DALMAIS, I. -H.
tive,
du Pater
le commentaire
Confesseur'.
p. 126.

34

is
As we mentioned
a
above,
n. 12,
auyXacaaLe
idea with
basic
Sophronius.
We find
it playing
an
the
in Maximus'
important
part
own thought
about
Vide Ambig.
Incarnation.
PG 91,1041D.
But the use
Orationes
Vide ATHANASIUS.
goes back to Athanasius.
4,31.
2,62.
ibid.
Arianos,
Tres Adversus
PG 26,280A;
Videe etiam DIDYMUS THE BLIND.
PG2 6,5160.
Contra
5,
Eunomium Libri,
in . opp. Bas. ) PG 29,716A;
6.
Contra
Eunomium,
GREGORY OF NYSSA.
PG 45,716C;
Adversus
Severi.
L30NTIUS OF BYZANTIUM:
rgumenta
PG 86,1940A.

35

PG 90,940B;
Vide Ascet.
ibid.
PPG91,1081D;
Ambi

36

PG 90,873A.

37

treatment
theme,
For an excellent
of this
vide
charite
J.
M.
Maxime
le
Confesseur.
la
GARRIGUES,
pp.
Vv.
de
l'
divin
RIO
C?
112-1527.
comme,
avenir

monde
Le
123-135.

38

de theologie
contemplade S. Maxime le
Noster

gu. Thal.
1032B.

PG 90,657D;

5.

-1=$ li se
salon

Maxime le

Confesseur.

pp.

For a magisterial
Vide Ep. 2, PG 91,393C.
presentation
he
teaching
of Maximus on the perfection
of
of man
Christ,
through
vide BALTHASAR, H. U. VON. Liturgie
209-278.
PP. 215-221
Cosmigue,
pp.
are
and 253-2b5
relevant.
particularly

563
Maximus'

dYxB
on

39

For a synthesis
of
2, PG 91,392D-408B.

40

PG 90,908C.

10;

41

PG 90,908A.

5;

42

ibid.
888B. 11;
9;
ibid.
893B. 15;
ibid.
PG 90,885B.
the idea of
Some of the uses are associated
896A. 6.
with
derived
from the Gospels,
but the structure
humility,
of
Noster
the Pater
so
%pa6TIc
striking
prominence,
gives
in thinking
that
Maximus sees it as
that we are j stified
to God as well
as
attitude
and comprehensive
a fundamental
'disponibility',
Perhaps
to man.
an awkward but pertinent
term,
what he means. fpaoc
seven times
suggests
occurs
888A. 8;
Noster:
PG 90,885B.
11;
ibid.
in the Pater

ibid.
Ibid.

888B. 3;
893C. 5.

ibid.

vide

52.

D. 3.

ibid.

Lid.

teaching

B. 1.

888B. 8;

ibid.

893C. 2;

ibid.

8930.3;

43

twenty
times
Noster,
in the Pater
four
rvwliil
occurs
its
the habitual
inflected
forms.
This indicates
including
thinking;
Maximus
he
is constantly
concerned
of
character
truly
be
to
freedom,
him
frees
and
man's
so
with
what
with
&(&x
the
As we have seen, Maximus would restrict
free:
later
yvwp.
with
on, when it was associated
of
use
from the terminology
fallibility
and so had to be excluded
to
Ascetic
Christ.
Vide
The
SHERWOOD,
P.
attributable
The
The Four Centuries
55-3
Life,
on-Charity,
pp.
-question
71--nest treaatmen
the
in
of
oe
wHool
will
le
do
Maximo
Maximus
is
M.
Dispute
DOUCET,
La
teaching
of
Introduction,
Confesseur
ue,
e xte crit
avec Pyrrhus,
ra
o
1972.
Montreal,
(an
esi.
es
unpublished
s
on
uc
the
the
the
i
will
A splen
of
emergence
notion
essay on
of
Early
found
in
J.
be
MADDEN,
'The
D.
Authenticity
of
can
(thelesis)'.
Will
Maximus Confessor.
Definitions
of
1982.
Fribourg,

44

nPoaCPEoLC
in the
once,

45

Vide

Expositio

four
occurs
Noster.
Pater
Orationis

times,
Dominicae

and 7.poaLpe'tix6c
PG 90,901D.

564
46

ATHANASIUS. De Incarnations
11,14.
ibid.,

47

Vide

48

Microcosm
Vide THUNBERG, L.
cal-Anthropology
of Maximus

49

Vide 9.

50

Vide

51

treatment
theme vide
For parallel
SCHONBORN,
of this
de Jerusalem:
Sophrone
C. VON.
vie monastigue
et
.
I9-I56.
pp.
ogmatIque,
confession

52

Vide DALMAIS,
Spiritualite,

Qu.

Theol.

Cap.

3,21;

Carit.

4,3,

ibid.,

7,26;

PG 90,1048C.

and Mediator,
the Condor,

The Theologipp. 76-847-

PG 90,317BC.

Thal.

Cap.

Vide

PG 90,364A;

Thale.

Verbi,

2,23,

PG 90,1136A.

'Divinisation'.
I. -H.
Ascetique
et Mystique

Theol.

2,23,

de
Dictionnaire
(3) 1370-1389.53

PG 90,1136A.

54

Ibid.

55

Or.

56

Ambig.

57

Qu.

58

Ibid.

59

Cap.

60

(873D) is reproduced
The a.oT6s
Noster
of the Pater
in Qu. Thai.
(317B).
For an indication
of
as oocpi.a
the function
how Maximus understands
of wisdom in the
life
vide
of the individual
and the life
of the Church,
PG 91,672D-681D.
Myst.

61

Ambig.

62

Ibid.,

1133A.

63

Ibid.,

1133B.

64

Ibid.,

1133D-1136A.

65

Vide SHERWOOD, P.
the Confessor,
pp.

66

Ambig.

67

Ibid.,

1133CD.

68

Ibid.,

1136A.

Dom.

PG 90,873CD.
ibid.,

PG 91,1116B;

1392A.

PG 90,317BC.

Thal.

Theol.

2,23,

PG 90,1136A.

PG 91,1133A-1137C.

PG 91,11330.

The Earlier
Ambigua
3-3
'f44ff.

of

St Maximus

565
69

Ibid.

70

Cf.

71

Ambig.

72

Ibid.,

73

The most
found in
especially

74

THUNBERG, L.

Carit.
a bout
Noster

p.
.

74.

treatment
recent
of
HEINZER, F.
Gottes
pp. 132-145-T

this

off. cit
,
PG 91,1136A.

1136AB.

theme is

Sohn ala

to be

Mensch;

vide

71=i98.

4,17,
brought
PG 90,1052B.
This union,
by Providence,
is dealt
in the Pater
with
(vc5.i1 and %6yoC
as the harmony of

Or. Dom. PG 90,900B-904B.

Vide

75

.
cpvQOWl;
PG 91,1281D-1284A.
Ambig.

76

THUNBERG, L.

77

Qu. Thal.

78

Ibid.,

517D.

79

Ibid.,

681D.

80

Ibid.

81

Ambig.

82

Vide BALTHASAR, H. U. VON. Liturgie

Cosmi u., pp. 71-80;
'La theorie
des "Logos"
des creatures
DALMAIS, I. -H.
Revue des Sciences
chez Maxime le Confesseur'.
Philosophiques
36) 195 ,, PP" 244-249.
et Theologigues

83

Ambig.

84

Ibid.

85

Ambig.
Maximou:

86

ATHANASIUS.

87

DALMAIS,
Spiritualite,

88

DIONYSIUS
PG 3,376A.

89

Ibid.,

2.2,1;

90

Ibid.,

1.2,

91

Ems. 24,

op.

cit.

p.

75.

PG 90,501C.

PG 91,1133D-1136A.

PG 91,1084B.

PG 91,1133D-1136A.
kai
Philosophika

Vide STANILOAE, D. Hagiou

the-o =ogika
PP-13-89erotemata(1

De Incarnatione

I. -H.
the

'Divinisation'.
Ascetique
It

Verbi,

PG 3,373A.

PG 91,609C.

6.3,5,

PG 25,192B.

de
Dictionnaire
Mystique
3 1-380--13-85.

Pseudo-Areopagite.

ibid.,

54,

De Eccl.

PG 3,393A

Hier.

and 536C.

1,3,

566
92

Vide THUNBERG, L.
op. cit.
J. M. Maxime le Con? esseur,
1T3--199.
1' homme,-pp.

93

1348A-D.
PG 91,1345D;
ibid.,
Vide
.
_A_m_bi
of
this
aspect
of Maxim-us' teaching,
account
RIOU, A.
Le monde et 1'EEglise
Maxime
colon
125=I35
Confesseur-,
pp
"

94

PG 90,612AB;
Vide Qu. Thal.
PG 91,1317B
Ambig.
Ambig

95

v_
St.
SHERWOOD, P.
Life,
Ascetic
The P_

96

Ambig.

97

Qu. Thal.

PG 90,333A.

98

Qu.

Thal.

PG 90,725C;

99

Vide GARRIQUES, M. -J.

Maxime le
pp.
l'homme,
de
17
divin
avenir

GARRIGUES,
pp. 127-129;
de
la charito
divin
avonir
For an
vide
is

PG 91,1316D;
Ambig.
PG 919 1344D.

Maximus the Confessor,

Cen ur ea on
y,
ar

The
--72.
p-.

PG 91,1088C.

Ep.

2,

PG 91,405A.
la

Confeseeur,

charite

PG 91,1113BC.

100

Ambig.

101

DENZIGER-SCHONMETZER.
Definitionum
et Declare

102

ER. 13,

103

Ibid.

104

Opusc.

105

Ibid.

106

Vide

107

Vide HEINZER, P.
22. cit.
P. 76, where he points
out
16L4La'c
the
that
re er to the material
aspect
of
individuality,
hypostatic
to
refers
while
subsistence
formal
The formal
its
aspect.
aspect
one
ensures
the material
two sets
allows
aspect
of
subsistence,
lbtwaTc.

108

Ambig.

109

I_.

110

Ibid.

111

Vide Qu Thal.
iscussion
a
or

pp.

Enchiridion
ovum, n.

Symbolorum
302.

PG 91,524D-525A.

9,

PG 91,121A.

GARRIGUES, J. -M.

op.

cit.

Pp.

107-112.

PG 91,1056A.

PG 90,608C-609A;
Ambig.
of this
vide THUNS G, L.

21-37.

112

0,
_pusc.

7,

PG 91,88A.

113

O1usc.

8,

PG 91,97A.

Pg 91,1053B.
op. cit.

567

114

CYRIL

115

0 usc.

116

0_usc. 7, PG 91,85C.

117

Ambig.

PG 91,1056A.

118

Ambig.

PG 91,1084CD;

119

SHERWOOD, P.

120

Qu.

121

Ibid.,

122

Cf. DALMAIS, I. -H.

de Spiritualite,
aire

123

Ambig.

PG 91,1273D-1275D.

124

Ambig.

PG 91,1316D;

125

texts
Vide a useful
on this
schematization
of maximian
PG 90,
Ambig. PG 1317D-1320A;
Qu. Thal.
subject:
-'Z, PG 91,396C-401C
405B-409A;
312B-316D; ibfd.
Ea.
,
in RIOU, A.
Maxime is
Le monde at 1'E lise
selon
Confesseur,
p. 84.

126

Death,
Resurrection
For the Incarnation,
and Ascension
PG 91,1334BC;
for Baptism,
Ambi .
vide,
e. g. Ambi .
TU71,1348AB.
See DOUCET, M.
'Vues Recentes
sur
es
de la Pensee de Saint
"Metamorphoses"
Maxime is
for
discussion
Confesseur'
pp. 271-273
on the precise
in our regard.
of the Baptism
of Christ
significance

127

Ambig.

128

Maxime le Confesseur,
Vide GARRIGUES, J. -M.
l'homme,
divin
de
pp. 153avenir

129

Vide

HEINZER,

130

Vide

Qu. Thal.

131

Vide HEINZER, P.
cit.
.
theme
this
of
account

132

t2h 44, PG 91,644B;

tpotiU700a9;
cognate

133

Vide

134

'L'energie
Vide GARRIGUES, J. -M.
divine
et la
le
Confesseur'.
Maxime
1974, pp.
Istina,
c
in This context
For 'tcpL wpijocc
vide
PG 91,1308B.
Ambig.

135

PG 90,260B;
Vide gu. Thal.
3.56,57.
Carit.
Cf.
Philautie,
AUSARR, S.
De la ten resse pour soi a la
IF
M_
saint
Confesseur,
selon
charite,
pp. 93-T09.

Alexandria.

of

Joann.

In

4,

PG 73,577CD.

PG 91,101AB.

8,

op.

ibid.,

ibid.

1288A.

72.

P.

cit.

1113BC;

PG 90,621BC.

Thal.

6210.
'Maxime le
Ascetique

ibid.,

Confeeaeur'.
ue
et
ati

Dictionn(10) 843.

1344D.

PG 91,1304D-1308D.

RIOU,

A.

P.

op.

Cit.

pp.

la

charite

171-181.

PG 90,636B-D.

op.

cit.

pp. 181-198
Maximus.
uec.

for

a perceptive

2 0, PG 91,241A-C;
for
vide Ep. 2, PG 91,404C.

pp.

123-200.
grace
277-296.
e. g.

GARRIGUES, J. -M.

568

180-199.

136

Vide

137

Ibid.

138

E.

139

Vide SHERWOOD, P.
St.
The Pour
Life,
Ascetic
cit.
RU, .
pp.
op.

140

Vide

141

BALTHASAR, H. U. VON.

142

Ibid.

143

In 0 usc. 14, PG 91,149B,

Ibid.,
p. 160.
are the
says : 'The essence and the nature

144

Vide

145

to generation
'Not only that
and
which is subject
to generation
is moved according
and
corruption
taken in its
for the
obacm
corruption,
of things
and is always,
simple
sense was in movement,
to the mode of expansion
and contraction
according
( i, ao'roxrj xaC ovo-roxlj ).
For it moves itself
from the most general
through
the less restricted
by which,
the species,
and in which,
genera towards
to the most specific
it is found divided,
progressing
in which its
and
expansion
species
comes to a halt
it
is
being
bounds
its
below.
the
On
contrary,
which
from the most specific
together
species
gathered
through
in mounting
the restricted
up to the
genera
to
an
most general
genus where its
comes
contraction
in
being
its
Thus circumscribed
above.
end, bounding
the
ovoCa
shows
a twofold
way above and below,
it
that
it possesses
a beginning
and an end and that
(Ambi
1177BC).
is incapable
This
of infinity'
.
Maximus finds
passage
shows that
movement,
creaturely
cpvoLC
which is the basis
of created
not merely
but
between the genus and the
even
iXoxcCevov
the world
ideas.
of the informing
within

146

For the Leontian

of Maximus vide

147

Vide Ambi . PG 91,1057B;

9194 A.

148

Vide DALMAIS, I. -H.

'La theorie
de "Logoi"
des
S. Maxime le Confesseur.
Revue des
chez.
creatures
(36) 195'2,
Philoso
hi ues et Theologiques
Sciences
pp. i! 44-i! 49-

149

Qu. Thai.

150

Ambig.

Cf.

RIOU,

A.

op.
op.

24. PG 91,609C;
90,953B.

Ambig.

Ambig.

cit.

pp.

cit.
pp.

125-135.

Ambig. PG 91,1097C;

Ascot.

Maximus the Confessor,

Cen ur es of C arty,
M-1-10.

The
pp. 73-77;

PG 91,1217A;
Liturgie

Theol.

2,

PG 90,1084A.

Coamique,

p.

159.

Cap.

Maximus
same thing'.

PG 91,1136A.

idea
source
of this
HEINZER, F.
op. cit.

PG 90,637A.
PG 91,1057B.

ibid.,

in the teaching
pp. 70-76.

1078A;

Ep. 12,

PG

569
1078A.

151

Ibid.,

152

BALTHASAR, H. U. VON, oP. cit.

153

Cap. Theol.

154

Ambig.

155

Me monde et l'Eglise
Vide RIOU, A.
Co Messeur, p. 3T.

156

Carit.

157

in the
irreducible
For the co-ordination
pair
of this
73-121;
RIOU,
teaching
A.
Maximus,
pp.
R.
cit.
vide
of
la charite
Maxime le Confessour,
GARRIGUES, J. -M.
-M.
]
}EL
de
11
divin
100-112;
avenir
omme, pp.
75-85;
29-148.
F.
HEINZER,
pp.
pp.
2. cit.
22cit.

158

Ambig.

159

Or.

160

be especially
to the Ambigua and to
The reference
will
the M sta o iia.
If we accept
that
Maximus excludes
643
D.
to
from
A.
the use of yv
Christ
ii
as proper
the Pater
then we know that
Noster
was composed
onwards,
to
before
that
date since
there
ome is attributed
(877D).
the Ambigua and the
Christ
We know that
that
Mystagogia
were composed before
ae too and
that
the Pater
is more or less
Noster
DAMKAIS accepts
thought
them, y
be
contemporaneous
with
we
a
cannot
back into
theological
to be reading
the Pater
Noster
implications
We have
there.
which are not necessaryintimated
the dramatization
already
some uneasiness
with
thought
by RIOU an&
of the development
of Maximus'
does not undermine
GARRIGUES, but that
of
a policy
to the works in which they find
reference
such abrupt
development.
We have already
to DOUCET'S
referred
If we accept
the dating
of their
views.
of
critique
then
basically
SHERWOOD, which is still
unchallenged,
having
the Pater
Noster,
been written
in 628-630 was
the My stagogia,
more or less contemporaneous
with

1,10,

p.

98.

PG 90,1085D-1088A.

1217CD.
selon

Maxime le

PG 90,1024BC.

3,25,

1392A.
PG 90,876A.

Dom.

which is assigned to the same dates and the A_m_b_i

ua ,
628
the composition
between
of which SHERWOOD
and
puts
634.
Just as DOUCET can find the basic teaching,
thought by RIOU and GARRIGUES to be so startlingly
new
7, so we can
Ambi
in Ambigues 42, in the earlier
find the same doctrine,
confidence
with reasonable
at
in the Pater Noster.
Vide DOUCET, M.
least in outline,
de la pensee do
'Vue recentes
our les "Metamorphoses"
Saint Maxime le Confesseur',
pp. 270-274.
PG 91,1097BC.

161

Ambig.

162

Qu.

163

Cam,. Theol.

Thal.

PG 90,684A.
PG 90,1108AB.

Thal.

164u,.

165 En. 11,

570

PG 90,621B.
91,456C.
PG

hat.
T

PG 90,692B.

166

Qu.

167

Ambig.

PG 91,1308D.

168

Ambig.

PG 91,1040B.

169

Ambig.

PG 91,1097C.

170

Or.

Dom.

171

Q.

Thal.

172

Ambig.

PG 91,1345BC.

173

Ambig.

PG 91,

174

Q3 . Thal.

175

Ambig.

PG 90,897B.
PG 90,620C-621A.

1341D.

PG 90P 320BC.
PG 91,

176 Qu. T_.

1308B.

PG 90,321A.

177

Ambig.

178

Q.

179
180

Cf. Ambig. PG 91,1385BC.

Ambig.
PG 91,1280BC.
Ve
RIOU, A.
o2. c it.
pp. 119-121.
,
PG 36,313B.
GREGORYOP NAZIANZUS, Or. 38.2.

181

Ambig.

PG 91,1280C.

182

Ambig.

PG 91,1289BD.

183

Ambig.

PG 91,1320A.

184

PG 90,316CD.
gu. Thai.
RIOU, op. cit.
p. 86,
here
that
'the
natural
means
suggests
passibility'
the natural
God.
This seems to be farelan towards
fetsched
for a sound translation.
and unnecessary
text
PG 90,408CD.
Q.
Thal.
Vide the cognate

185

For this
of the skopos of the Divine
whole question
Counsel,
vide the able
presentat
on of RADOSAVLJEVIC'.
du "presuppose"
'Le problleme
A.
ou du "non-presuppose"
de Dieu le Verbs'.
de 1'Incarnation
Maximus Confessor,
1982, pp. 193-206.
Fribourg,

186

PG 91,1304D-1305A.
Ambig.
gu.
of these themes vide

187

Ambid;.

PG 91,1088C.

Thai.

PG 90,624D.

PG 91,1312A.

treatment
For a parallel
48, PG 90,436AB.
Thal.

571

188

Ambig.

PG 91,1305B-1305C.

189

Ambig.

PG 91,1092C.

190

Ami.

PG 91,1305B.

191

Ambig.

PG 91,1305C.

192

Ambig.

PG 91,1305D.

193

Ambig.

PG 91,1305D-1308A.

194

Ambig.

PG 919 1308AB.

195

Ambig.

PG 91,1308BC.

196

Or.

Dom.

197

Q.

Thal.

198

life
Paradise
For the association
of virtuous
with
PG 90,912AB.
Cf. Ambi
PG 91,1372D.
vide Ascet.
.
Maximus interpretation
23.4
of Ik.
rings
out both
the need for virtue
and its
social
consequences.

Vide the
iator,
tI`
ee

PG 90,888C.
PG 90,436A.

commentary of THUNBERG, L.
pp. 408-413.

199

For the knowledge

of
by 6ewpCa
cpvacxrj
1021D-1024A.

200

Ambig.

201

Or.

202

Ambig.

PG 91,

1308AB.

203

Ambig.

PG 91,

1308B.

204

Ibid.

205

Ibid.

206

Vide HEINZER, F.

207

Ambig.

PG 91,

1308B.

208

Ambig.

PG 91,

1308CD.

209

Ambig.

PG 91, 1308D-1309A.

210

Ambi . PG 91,1317D-1320A.
312B-316D.

211

Ami.

PG 91,

12768.

212

Ambig.

PG 91,

1309AB.

Dom.

PG 91,

the

Microcosm

and

in which men participate

angels
PG 90,
Carit.
3,21,22,
vide
,

1308A.

PG 9 0,896A-897A.

op.

cit.

pp.

Cf.

181-198.

QLu. Thal.

PG 90,

5 72
On the Soul and Resurrection,
Oahe
Creation
C. I7e9.
of man,

213

GREGORYOF NYSSA.
PG 46,148C-149A.
PG 44,184CD.

214

)
(2
Liturgie
H.
U.
VON.
KoEmische
ed.
Vide BALTHASAR,
brigenism
P.
'Maximus
SHERWOOD,
191-203;
and
pp
Berichte
APXH BAI TEIIAZ'.
zum XI Internationalen
1958,
Munich,
Munchen l'
Bvzantinisten-Kongress,
,
,
pp. 10-lb.

215

Vide Ambig.
13410 .

216

Ambig.

217

dann l'analyoe
'Plaisir
Vide SCHONBORN, C.
et douleur
S.
Thalassium'.
les
Quaestiones
d'apres
Maxime,
ad.
ec
Fribourg,
lg82*
Maximus Confessor,
Pp. 273-284.

218

Vide Q. Thal.
i bid'.
1341C.
,

PG 90,632A-C;

219

Vide

PG 90,632A-C.

220

Ambig.

221

Or.

222

Vide RIOU, A.

223

Ambig.

224

Q.

225

Vide

226

THtJNBERG, Z.

227

Vide Carit.
K.
656 Y-

228

Ambig.

PG 91,1309B.

229

Anm.

PG 91,1309C.

230

(u.

231

For an excellent
PG 91,1285C-1288A.
Vide Ambig.
introductory
essay on this theme vide DALNAIS, I. -H.
des "Logoi"
des creatures
'La theorie
chez S. Maxime
Revue des Sciences Philosophigues
et
le Confesseur'.
-249.
(36)
1952,
Theologigues
pp.

232

Vide

233

PG 91,1077C;
Vide Ambig.
VG
90,377C
the
where
is .
the
flesh
the
Logos,
of
are
His blood.

ibid.,

Pa 91,1317BC;

1320BD;

ibid.,

PG 91,1309B-1312A.

Thal.

Q.

Ambig.

PG 91,1313CD;

PG 91,1312A.

Dom. PG 90,896C.
op.

pp. 83-85.

PG 91,1309B.
PG 90,436AB.

Thal.

THUNBERG-,off.

cit.

OP. cit.
2,34;

ibid.,

pp. 405-416.
408.

P.

2,58;

Q.

Thal.

PG 90,

PG 90,436B.

Thal.

Ep.

cit.

2,

PG 91,396kB;

Cap.

Theol.

PG 90,1145B.

1081BC;
ibid.,
vide Q.
Ti
of sensible-Wings
intelligibles
the
of
ose

573
2,47,

PG 90,1145B.

234

Cap. Theol.

235

Ibid.,

2,94,

236

Ambig.

PG 91,1285C-1288A.

237

4,73,
PG 90,1065BC;
Vide Carit.
ibid.,
400BC mbig.Ambig. PG91,1032B.

238

Cap. Theol.

239

Vide Ambi
pp. 63-6

240

Ambig.

PG 91, 1309BC.

241

Ambig.

PG 91, 1309C.

242

Ibid.

243

Ibid.

244

Ibid.

245

1,78,
PG 90,977BC.
Cf. THUNBERG, L.
Vide Carit.
pp.
33-71
RIOU,
180-183;
A.
pp.
cit.,
op.
cit.
fives
o.
Ion
how
the
Origenian
and
poet
an outline
of
it with
that
Maximus integrates
of DIONYSIUS the
PSEUDO-AREOPAGITE to produce
cosmology.
a balanced

246

Ambig.

PG 91,1309C.

247

Ibid.

Cf.

248

Ambig.

249

For the place

PG 91,672D-681B.
Vide M sta o ia,
of
T. crry
that
that
in the synthesis
wisdom finds
ensures
1,61,
Carit.
knowledge'
in
'unforgetting
vide
expression
texts
1,25,
90,965B.
ibid.,
PG
PG 90,973A;
ese
the
from
text
the
be
in
conjunction
must
read
with
how man
I sta o is to grasp how Maximus understands
God
to
he
is
united
and
prudence
when
ranscen
s wisdom
his
is
by
is
true
of
way
good
and
which
who
-Xy-C"
,,
TPoTms
incarnate
the
in
the
filial
of
participating
Vide BALTHASAR, H. U. VON.
logos,
as we shall
see below,
Cosmique,
Liturgie
pp. 253-260.

250

ibid.,
PG 90,372CD;
Qu. Thal.
PG 91,1305AB;
Ambig.
ive
in
the
For man interpreted
596D.
as
ous engaged
life,
life
tieological
the contemplative
life,
vide
PG 90,329D-332C.
Qu. Thal.

251

Ambig.

PG 91,1312AB.

252

Ambig.

PG 91,1309CD.

253

Ibid.

PG 90,1170BC.

2,37,

Qu.
PG

PG 90,
Thal.
919 1145B.

PG 90,1141C.

THUNBERG, L.
91,1177BC;
PG
cit.
278.
o.
vide
.
Cf. BAZTHASAR, H. U. VON. op. Cit.
P.

Qu. Thal.

PG 90,436B.

PG 91,1308B.

574
PG 91,1309D.

254

Ambig.

255

For
91,1308C.
PG
.
of Sophroniue,
eology
So hrone de Jerusalem,
vie
137-T467
pp.
atique,

256

Qu. Thal.

257

Ambig.

PG 91,

1309C.

258

Ambig.

PG 91,

1305A.

259

Ambig.

PG 91,

1308B.

260

Ambig.

PG 91,

1308C.

261

Or.

262

Ambig.

PG 91,1348CD.

263

Ambig.

PG 91,1348B.

264

Ambig.

PG 91,1345D.

265

in
the
theme
this
For a magisterial
exposition
of
teaching
vide DOUCET, M. La Dispute
of St. Maximus,
(unpuTl
de Maxime le Confesaeur
si--med_
avee
rrhus
Hies a Mo5Trea
1972,
169-190.
pp.
,

266

'La Personne
Vide GARRIGUES, J. -M.
composes du Christ
VON.
196-204;
C.
SCHONBORN,
Maxime',
pp.
c'''apres
saint
du- Christ,
Suisse,
Editions
Z'Icone
Fribourg,

PG 90,436B.

PG 90,873C.

Dom.

Un vversiiires,
267

in
the place
of obedience
SCHONBORN, C. VON.
vide
monaetique
et eonfeeeion

Ambi

1976,

113-120.

pp.

PG 90,6200-621A
Vide Qu. Thal.
where it is obvious
is
'Fie Tomate
that
union
and Uncreated
of created
be sought
in the hypostatic
order.

268

Myst.

269

Vide

270

Myst.

PG 91,665AB.

271

Myst.

PG 91,665B.

272

Vide
chez

273

Myst.

274

Ibid.

275

Vide

Myst.

276

Vide

RIOU,

277

Myst.

PG 91,684A.
Myst.

PG 91,664D-665C.

divine
'L'energie
GARRIGUES, J. -M.
et la grace
1974, p. 283.
Istina(3)
Maxime le Confesseur'.
PG 91,665B.

PG 91,664D.
A.

op.

PG 91,66880.

cit.

pp.

137-139.

to

575
278

GARRIGUES, J. -M.

Vide

avenir
exposition

divin

Maxime le

la

Confeeaeur,

charite

de 1'homme,
for a fine
pp. 1T-13a
teaching
theme.
ofthe
of Maximus on this

279

Rom. 8.29.

280

Qu. Thal.

281

Nest.

282

Cap.

283

Or.

284

Ambig.

285

Qu. Thal.

286

Ems. 2,

287

'L'energie
divine
GARRIGUES, J. -M.
Maxime le Confesseur',
p. 293.

288

4u.

289

PG 16.108C
Arianos 7 1,46,
.
has been varied
The translation
Or. Dom. PG 90,901D.
sTight1y
here to bring out the created character
of the
disposition.
faithful
to the Greek of
It is still
Maximus.

PG 90,381B.

PG 91,704A.
1,87,

Theol.

PG 90,1120B.

PG 90,900AB.

Dom.

PG 91,1281AB.
PG 90,280C.

PG 91,396C.

Thal.

la

grace

chez

PG 90,672BC.

Cf.

ATHANZSIUS.

300

Er.

2,

301

here
The emphasis
human life
of the

302

Qu.

303

Ibid.,

672C.

304

Myst.

Pg 91,696CD.

305

Or.

306

'L'energie
GARRIGUES, J. -M.
divine
Maxime le Confesseur',
p. 294.

307

RIOU,

308

Ibid.,

p.

309

Myst.

PG 91,680D-681A.

310

Ibid.

681B.

311

yst.

290

et

Contra

PG 91,404C.

Thal.

Dom.

A.

is on the
Incarnate

personal
Logos.

character

of

the

PG 90,672B.

PG 90,905D.

op.

cit.

pp.

155.

PG 91,685AB.

123-159.

et

la

grace

chez

576
312

Ambig.

PG 91,1312A.

313

Ambig.

PG 91,1285C-1288A.

314

Cf.
14,472D-476A.
PG
in
Joann.
Comm.
ORIGEN,
des
"Logoi"
theorie
des
'La
creatures
DALMAIS, I. -H.
249.
DALMAIS
le
Confesaeur',
says
Maxime
p.
S.
chez
theme is 'one of the fundamental
axes of
this
that
RIOU,
(ibid.,
V
38
Maximus'
the thought
n.
of
.
157-1
8.
62-63;
110-111;
pp.
22. cit.

315

Opuusc.

316

Ibid.

PG 91,276A.

Peter

'like
276B:
illustration.

and Paul'

317

Ibid.
way of

318

MEYENDORFF, J.
p. 145.

319

Ibid.

p.

320

Myst.

PG 91,685D-688B.

321

Vide

Ambig.

PG 91,1216A-1221B.

322

Vide

Ambig.

PG 91,1392A.

323

Ambig.

324
325

Or.

A.

Dom.

Christ

in

Eastern

says

Maximus

Christian

by

Thought,

146.

PG 91,1325B.
PG 90,876C.

has three
The term 'Father'
Ibid.
876C-884A.
meanliterature:
ings in patristic
trinitarian,
cosmological
The word is
and soteriological
or adoptive.
its
by Maximus,
three
in that he
given
meanings
in His intra-Trinitarian
to the Father
refers
status,
to the Trinity
as the 'Father'
who creates
and to the
intra-Trinitarian
Father
who becomes 'Our Father'
because of our identification
with the Incarnate
Logos.
the cosmological
Cyril
of Alexandria
excluded
Gregory
It is the
of Nyasa used it.
meaning;
the
that
Invocation
of the 'Our Father'
provides
for Maximus'
foundation
to man's
regard
claims
with
in his Pater
huiothesia
Noster.
Maximus does not
in the heavens'.
He
'wit
comment on the phrase
like
is in line
Fathers
Cyril
with
of Alexandria,
in his
Cyril
of Jerusalem
and John Chrysostom
(Vide
teaching
WALTHER, G.
on adoptive
sonship.
der Griechischen
'Untersuchungen
zur Geschichte
Vaterunser-Exegese',
TEXTE UND UNTERSUCHUNGENZUR
GESCHICHTE DER ALTCHRISTLICHEN LITERATUR (ed.
A. Von & Lchmidt,
Harnach,
J. C.
C) Leipsig,
Buchhandlung,
1914, pp. 83-84).
Hinrichsche
In
it
that,
from common
can be said
general
apart
the Ex ositio
assumptions,
Orationis
patristic
bears little
Dominicae
ance to previous
or no resew
those of Origen,
on the 'Our Father',
commentaries

o'

as onaid dst in
of literary
question

Nyss
lW engen s' bu eriecee 1o
dependence.

to be

577
884A-905B.

326

Ibid.

327

876C-877A.
Ibid.
The following
references
are
Ul-rectly
from this
section,
so that it would be
to cite them individually.
superfluous

328

Vide.

nn.

329

Phil.

2,7.

330

Or. Dom.

331

Vide
IMC.

332

Vide Or. Dom. 885BC for

ex s-To make his point.

333

Vide DALMAIS, I. -H.

'Un traite
le commentaire
contemplative
:
de saint
Maxime le Confesseur',

334

Or. Dom.

PG 90,893C.

335

Vide Gal.

3,28.

336

Vide

337

Vide SQUIRE, A. E.
'The idea of the soul as virgin
and-mother
Studia
in Maximus the Confessor'.
1966, pp. 456-461
Patristica(8)
Berlin,

338

Vide

Or.

339

Vide

Myst.

340

Cf.

Col.

341

Or.

Dom. PG 90,893C.

342

Ibid.

343

Vide

344

Or.

345

Ibid.

346

Ibid.

347

Arche in 884B most obviously

to the first
refers
but the trinitarian
words of the 'Our Father'
in all
this
are to the fore
associations
section,
it is not forcing
to
the interpretation
so that
that
Maximus refers
think
to the Source in the
Trinity.

348

Vide

100 and 118 supra.

PG 90,884A-896A.

GREGORYOF NYSSA, Or.

Or.

III

Maximus'

in

Or. Dom. PG 44,

use of Scripture

de theologie
du Pater
Noster
p. 139.

Dom. PG 90,888C.

Dom. PG 90,889D-892A.

PG 91,672D-676A.
3,11.

893D.
Or.

Dom.

PG 90,9000D.

Dom. PG 90,884AB.

Or. Dom. PG 90,884C.

578

349

Vide Or. Dom. PG 90,892A-893A.

350

Cam. Theol.

351

Or.

352

Vide DALMAIS, I. -H.

353

Or. Dom. PG 90,892B.

354

Ibid.

892C.

355

Ibid.

876D.

356

Ibid.

357

Ibid.

358

The introduction
signifiof yvcwr)
as the third
be
in the anthropological
triad
cant element
will
justified
by the association
and
of
yvw, Lt)
in 889D-892A.
The association
%6yor.
of freedom
in the oeuvre of
and the action
of the Spirit
this.
Maximus justify

359

Vide

Or.

360

Vide

ibid.,

361

Vide

DALMAIS,

362

Vide

Or.

363

does not
Vide e. g.
PG
91,1289C.
Maximus
.
develop
distinction
between
the_Ambi
the principle
of
personhood
actualisation
a nd the
of personhood
but the basis
for such a distinctin his writings,
there
ion is obviously
and emerges from the juxtain the Pater
Noster,
as we shall
position
of ideas
We
than being found
there
see, rather
explicitly.
b7ccipeew6
X6(o(
in contrast
it
to
as
can refer
L'Xci.
to
the
%6 oC
peeui4;
Tp6. Xos
provided
includes
the notion
RIOU seems to take
of pos.
this
into
account
where--He- speaks of 'le germe de
(off.
1'hypostase
cr44e'
cit.
p. 75).

364

Vide GARRIGUES, J. M. Maxime le Confesseur,

l'homme,
de
charite
avenir
pp. 1-.

365

Cf.

John

366

Cf.

I. Cor 6,15;

367

Cf. CLEMENT OF ALEXANDRIA.

Stromateis,
4,25,
PG 8,
ORIGEN.
1272B;
Commentarii
in
PG
oannem, 1,38,
GREGORY O NAZIANZUS.
14,100A;
Or. 23, PG 35,
1161C.

2,1,

PG 90,1125A.

Dom. PG 90,892D-893A.

Vide

133.
P.

op. cit.

ORIGEN.

Comm. in

Joann.,

1,38(42).

Dom. PG 90,885AB.
885B-888B.
I. -H.

off. cit.
,
Dom. PG 90,889B.

P.

139.

in.

14,23.
ibid.,

3,16-17.

579
368

Vide the stimulating

in the theology
of
d'Alexandrie
Athanase

observations
on the use of noue
Athanasius
by KANNENGIESSER, C.
Sur l' Incarnation
du Verbs

Sources Care
ennes
1973, pp. 69-81.

" Far

a, Los E itTona

d Cerf,

369

13,12;
Vide JUAN DE LA CRUZ.
Cantico
Es iritual,
2,2tin
Llama de Amor Viva,
i da y
ras de San
de Autores
Juan derma Cruz
Biblioteca
Crietianos)
!&7riU-,
T960, pp. 771; 1017.

370

Dictionary
Vide LEON-DUFOUR, X.
on, Geoffrey
Loonnc
Chapman, 1y 9,
summary of biblical
scholarship

371

Vide AUGUSTINE.
De Trinitate,
4,30;
15,12.
ibid.,
has a more
It has to be admiTTe d that
Augustine
highly
developed
awareness
of the movements of the
life,
inner
from the point
of view of psychology,
than St. Maximus.
Vide LONERGAN, B.
Verbum.
"--X= and
London,
Darton,
Longman & Todd, 1968, pp-. -.
passim.

372

Vide

Or.

373

Vide

ibid.,

374

des
des "Logoi"
Vide DALMAIS, I. -H.
'La theorie
Revue des
creatures
chez S. Maxime le Confesseur'.
(3; TT9-52
hi ues et Theologiques
Sciences
Philoso
PP. 244-249.

375

Or.

376

Ibid.

377

Ibid.

378

Ibid.

379

Ibid.,

876C.

380

Ibid.,

885A.

381

Ibid.,

876CD.

382

Ibid.,

885A.

383

Ibid.,

885B.

384

Ibid.

385

Ibid.,

386

885B.
Cf.
66,2.
Isa.
Ibid.,
DALMAIS, I. -H.
'Un
rite
de theologie
le commentaire
contemplative,
Noster
de S. Maxime le Confesseur',
du Pater
pp.
137-138 points
Maximus follows
out that
while

Theology.
of Biblical
for a
pp. 200-202
on this
subject.

Dom. PG 90,885A-888B.
901C;

ibid.,

901D.

Dom. PG 90,885A.

885C.

Cf.

ibid.,

Cf.

Matt.

905D.

5,5.

here, he substitutes
Evagrius
the primacy
lism of Evagrius

for the intellectuaof charity.

580

387

Or. Dom. PG 90,885C.

388

Ibid.,

888AB.

389

Ibid.,

885A.

390

Vide

391

Vide HAUSHERR, I.
la charite,
soi-a
FP-- T3=5 76.

392

Or.

393

PG 8,
Paeda o s, 1,6,
Vide CLEMENT OP ALEXANDRIA.
X13;
EVAGRIUS PONTICUS.
Cap it a
ac ioa ad
DOR
BRAS.
Anatolium
A 45, PG 40,1232D;
ibid.,
1,7,
PG
88,1625A;
Doctr
Diversae,
nae
S iritua
Homiliae
CA IUS o Egypt,
162513;
ee, 15,
29159
ibid.,
14f.,
PG 34,585B;
.

394

Or.

395

Vide GARRIGUES, J. M.
divin
charite,
avenir

396

Or.

397

Vide Qu. Dub.

PG 91,136B.

398

Or. Dom. PG 90,905CD.

399

to
but it may be helpful
We have seen this
already
basis
the
the
triad
that
of
ontological
at
recall
PG
91,
be
this
found
in
Ambig.
thinking
can
way of
-Tfs
1,2,
PG 90,1084A;
1217A; Cap. Theol.
be
found in
PG 91,1217D;
can
rm
_Ambia. point
from an ascetical
ibid.
1184D-1185A
of
&e
Ambi
C
view:
ctvaa
cZ
etvatvide
clvat,,
c1
.
,
the triads
PG 91,1084B;
can be seen synoptically
have seen
that
in Ambi
PG 91,1392A.
All
we
.
otiat. c
and
already
of
YgvsaLC,
xCvi1o C
their
together
triads
cognate
can be seen here
with
We
to fruition
Christ.
in and through
as brought
human
the
three
have seen too the relationship
of
PG
births
Vide Ambig.
to the mysteries
of Christ.
1,51 & 5S, PG 90,
In Cap. Theol.
91,1325BC.
interideas
1101C & 1104C we__Tind te
as
an
same
and
of the days of God's creative
pretation
the
day suggests
'The sixth
activity:
redemptive
day
the seventh
of the being
of things ;
principle
the mode of the well-being
of things;
signifies
indicates
the ineffable
the eight
of the
mystery
(n. 56).
Time is
of things'
ever-well-being
the dimension
in which the freedom
of
obviously
the final
phase
man can model his movement,
while
has to do with
definitive
of both sentences
It is the poc
fulfilment.
and so can be
designated
(Ambig.
the
'Sabbath'
mystically
as

Appendix

IV.
Philautie,
s_
saint

de la
A xIie

tendrooee
pour
le ConfFsacurl

Dom. PG 90,888B.

Dom. 888B.
Maxime le
el'homme,

la
Confeeaeur,
pp. 148-199.

Dom. PG 90,888BC.
PG 90,8130.

Cl.

EP. ad Marium

581
that
is
PG 91,1392C),
being
into
state
man
which
of
by the totally
introduced
initiative
of
gratuitous
God, His
XpLC
which historical
man achieves
the Resurrection
by
through
in which he participates
his own resurrection
to
through
and thus breaks

e Cc

CIvat,

400

Vide GARRIGUES, J. M.
'La Pereonne
d'apres
Maxime le Confeaseur',
saint

401

Or. Dom. PG 90,876C;

402

Vide Qu. Thal.

403

Jn.

404

Vide
avec

405

Vide GARRIGUES, J. M. op. cit.

pp. 196-204;
Christ,
Fondements
SCHONBORN, C. VON L'Icone
Theolo gi ues, Fri"6ourg,
STToee
Edit
ons Un versi-

composee du Christ
pp. 189-196.

905D.

PG 90,724C-728A.

15,13.
do Maxime le Confesseur
DOUCET, M.
La Dispute
402-421.
Die_
-33y-;
Pyrrhus,
especially
pp.

113-120.

pp.
,

aes,
406

EP. 15,

407

GARRIGUES, J. M. Maxime le Confesseur,

-p.
l'
de
divin
omme.
avenir
..

408

Jn.

15,9.

409

Jn.

13,1.

410

Or.

Dom. PG 90,876C.

411

Cap.

412

Or.

413

Cap.

414

Or.

415

Ibid.,

416

CANART, R.
Maxime the

PG 91,557CD,

2,1,

Theol.

PG 90,1124D

la

charite

1125C.

Dom. PG 90,876C.
2,23,

Theol.

PG 90,1136A.

Dom. PG 90,884B.
884C.
'La deuxieme
Confesseur'.

Lettre
a Thomas de saint
(34) 1964, p.
Byzantion

417

SCHONBORN, C. VON.
Sophrone
de Jerusalem,
vie
p.
127
confession
et
monastique
ue,
oginat qi

418

Myst.

419

BP. 44,

420

GARRIGUES, J. M. Maxime
divin
de l ime,
avenir

421

Vide GARRIGUES, J. M. OP. Cit.

SC ONBORN, C. VON. off. Lit.
p.

PG 91,700D-701A.

PG 91,644A.
le Confesseur,
pp'
-,
.P. 158.
130-131.

la

charite

Cf.
The

433.

582
Sophroniua
between
Maximus
are striking.
and
parallele
hero to recommend the
have to suffice
It will
thin
to
VON
SCHONBORN
claim
nee
of
study
splendid
borne out.

422

EP. 19,

423

Or.

424

DALMAIS, I. -H.
'Le Commentaire
du Pater
de S. Maxime
le Confesseur',
Thelema most obviously
p. 143.
in the
to the Will
refers
of the Father
expressed
Neither
WALTHER nor
words of the 'Our Father'.
it directly
DALMAIS in their
commentaries,
associate
this
the will
The translation
allows
with
of man.
interpretation
the
and it enables
us to prepare
to itself'
ground for the 'restoration
of nature
below in PG 90,877D-880A.

425

Or.

426

Vide GRUMEL, V.
'Maxime do Chrysopolia
our Maxime
leConfesseur'.
Dictionnaire
do Theolo
ie
(10.1)
Catholique
col.
; S! RWO0 , P. St.
ThFour
Life,
The Ascetic
Maximus
e Confessor,
,
RUN-BERG,L.
Centu ies
pp. 55-63;
on Char
The Theological
Anthrocrocosm and Mediator,
Confessor,
the
Maximus
pology
pp. 220=251;
o
DOUCET, M.
IUD sie
e Maxime le Confesseur
avec Pyrrhus,
pp. 119-15T.
n oubTe
y, Maxi mue
=not
focus
into
ing his thought
on the will
he became engrossed
in the Idonothelite
until
to a
debate.
his indebtedness
He acknowledges
venerable
monk for the distinction
we have given
192B, but
here.
ibid.
Vide PG 91,185D;
eg), Da
vocabulary
was part
of the traditional
as we see ih GREGORY OP NAZIANZUS. Orat. 36, quoted
by Maximus in his Opuse. 4, PG 91, bAB,
which
could be as early
as A. D. 634, more or less
the composition
with
contemporaneous
of the Pater
de 1'A
Noster.
Vide LETHEL, F. -M. Theologie
for a masterly
uc Ci ist,
on
pp. 65-99,
statement
ETis theme.

427

St. Maximus the Confessor,

Vide SHERWOOD, P.
Life,
TFe Four Centuries
TT e Ascetic
on Charity,
VP--

428

for
Vide Or. Dom. PG 90,877D-880A
Yv4in
and
FG--76-990T-At 901D, for
and their
tpoaCpcot, C
in the restoration
function
of nature to itself.

429

PG 90,877B.
Or. Dom.
EFie powers excludes
the
by Christ.
ineffectual

430

Or.

Dom.

Dom.

Dom.

PG 91,592D.
PG 90,877A-C.

PG 90,877B.

PG 90,876C.

The 'festal
gathering'
of
'hostile
rendered
powers'

583
in the
137-

on the Imago Trinitatis

_
THUNI
L.
vide
cit.
'

431

For some amplification

teaching
of Maximus
140.

432

Noster
In the Pater
the heading
o
ie
infra.

433

Vide

434

Or.

435

877B.
Ibid.,
him
equipping

436

This is
Maximus
P. 427.

437

Or. Dom. PG 90,877B.

438

Ibid.

439

Vide

440

de
de la spiritualite
'Aux sources
M.
Vide VILIER,
le Pontique'.
d'Evagre
Les oeuvres
Maxime,
saint
1561930,
de
Mystique
II,
Revue d'Ascetique
pp.
et
I842397-268.
For necessary
of this
modifications
P.
inter
SHERWOOD,
fundamental
vide
alios
essay

op.
441

Vide

in

supra

the

this
Maximus deals
under
with
to itself'
'restoration
of nature
b.

on Introduction

commentary

Dom. PG 90,877B.
66? a
to receive

pp.

Has

442

Vide

VILLER,

443

Both

Evagrius

or

of

the
Vide

thought
22. cit.

of

PG 91,672B-673B.

235ff;

2491Y.

PG 90,901D

Or. Dom.

this

to man,
gifts.

a divine
gift
divine
further

THUNBERG's formulation
in Ambig. PG 91,1312B.

e. g. Myst.

cit.

is

divine
M.

and natural
op.

cit.

and Maximus

with the summit

pp. 165, n. 39;

to see the

of prayer.
247-256.

law.

especially
identify

Vide

implications
pp.

162-164.

eeoxoyCa,

VILLER,

M.

op. cit.

444

des activities
Vide DALMAIS, I. -H. 'Le vocabulaire
dann
llectuelles,
volontaires
et spirituelles
in
de S. Maxime le Confesseur'.
l'anthropologie
Vrin,
Melanges
au P. M. -D. Chenu, Paris,
offerts
Vide
190-193.
pp.
189-202.
1967,
pp.
especially
cit.
Cf. THUNBERG, L.
pp. 179-220.
op.

445

Or. Dom. PG 90,896A-897A.

446

(gnome) in Saint
'Free
Vide MEYENDORFF, J.
Will
Mmus
World of
the Confessor'.
The Ecumenical
3);
Russia
Civilization,
Orthodox
and Orthodox
Mou on, 19 4,
e d. B ane, A., The Hague-Paris,

pp.
447

71-75.

'The
Vide BERTHOLD, G.
Maximus the Confessor'.
F. & Schonborn,
Heinzer,

Roots
Cappadocian
Maximus Confessor,
C., pp. 51-59.

of
ed.

584
VILLE R, M.,

448

Vide

449

Vide DANIELOU,
270f f.
247 f.,

450

de la
Les Commentaires
Vide BORNERT, R.
B zantinee
87-174.
du--V-Ile au
v ne Liturgie
s ec e, pp.

451

Cf. DALMAIS, I. -H.

Maxime le Confesseur',

452

Cf.

DALMAIS,

453

Or.

Dom. PG 90,896B.

454

Vide Ambig. PG 91,1085AB.

DIONYSIUS the Pseudo-Areo

op.
J.

cit.

Origen,

I. -H.

'Le

pp.

32-34,214-216,220ff.

Commentaire
p. 141.

du Pater

This is to be found
a ite . De Divinis

-FG

455

Or. Dom.

PG 90,896A.

456

Ibid.,

457

Ibid.

458

Ibid.,

459

Ibid.

460

Vide VILLER,
Cf.
M.
op. cit.
pp. 160-162.
DALMAIS, I. -H.
des activites
'Le vocabulaire
intellectuelles,
volontaires
et spirituelles
dann l'anthropologie
de S. Maxime le Confesseur',

pp.

de S.

ibid.

Nominibus,

"

-'

896B.

896C.

190-193.

Vide

DALMAIS,

462

Vide

Ibid.,

463

Vide Carit.
Nous is the highest
part
of the soul;
id",
1,3,
ibid.,
1,8,
PG 90,9=
PG 90,961B;
;
tea.,
1,9,
PG 90,964A;
2,1-6,
PG 90,984B2,18
985B;
ibid.,
ibid.,
PG 90,989B-992A;
90,1001B-d;
3,45-47,7-G90,
2,52-5'5-9-7G
ibid.,
ibid.,
3,75-77,
1029B-1032A;
PG 90,1040C-1041A.
It is the locus
6eoAoYCa
of
; Vide Carit.
2,61,
PG 90,1004
CD.
Vide VILLER,
M. off. cit.

,
for
247-256
discus-sf-on
this
a
pp.
of
aspect
the teaching
to that
of Maximus in relation
of
Evagrius.

464

Vide

DALMAIS,

465

Vide

e. g.

466

1,33-34,
Vide Carit.
PG 90,968A;
ibid.,
for contrasts
PG 90,1048A,
between
vos
4Vuxii
"

Myst.

I. -H.

190-193.

461

p.

cit.

pp.

190.

I. -H.

op.

cit.

p.

190.

PG 91,672D-673B.
3,98-99,
and

in

585
Of.

468

2,28,
PG 90,968D-969A;
ibid.,
Vide Carit. 1,44;
ibid.,
29319 PG 90,993E=D;
ibid.
PG 90,992D;
,
2,26,
2,90,
PG 90,1013BC.
PG 90,992BC
Cf. Carat.
to the
for the cognate
ipax%3xin
contrast
for
2,25,
PG 90,992B
Ocwprrtt, xfj
and Carat.
Virtues
6oooc
and
command7cpaxtiLxJj
.
ments are the preoccupation
of those who live
3,44,
'practically';
PG 90,1029B
vide Carat,
and
ibid.,
1,77,
PG 90,9
4,47,
PG 90,
B and ibid.,
IBC
for references
to virtues
and commandments
respectively.

469

Vide VILILER, M.
op.
tithe
naerruLx6v
1196C-1197D.

470

2,25,
PG
1,92,
ibid.,
Vide Carit.
PG 90,981B;
2t28,
34,
PG 90,992D;
ibid.,
ibid.,
90,992 B;
3,1,
ibid.,
ibid.,
PG 90,101
PG 90,996B0;
B;
3,65,
ibid.,
3,759 PG 90,1049CD;
PG 90,103T79
BC.
ibid.,
4,61,
PG 90,10b
The object
of the
is the Holy Trinity;
highest
vide Carit.
gnosis
1,86,
ibid.,
1,94,
PG 90,980C;
Bam;
PG 90,98
ibid.,
2,21,
PG 90,787D--992A.
This is the
The
is or pure prayer.
equivalent
of theolo
vide
object
can also be Providence;
of gnosis
PG 9
2,99,
1,12,
ibid.,
PG 90,964B;
Carit.
3,66,
3,33,
PG 90, Tb28B;
ibid.,
1017 ;
ibid.,
ibid.,
PG 90,1061C4,62,
PG 90,1036D-1037A;
1064A;
4,77,
PG 90,1068AB.
It can also
ibid.,
PG 90,
1,90,
ibid.,
be invisible
things;
vide
1,94,
PG 90,9MC,
981A;
ibid.,
of
and finally
2,21,
PG 90,
ibid.,
in general;
vide
creatures
to
These senses pertain
8ewpCa
989D-992A.
'The
2,26,
PG 90,992BC,
Maximus says:
In Carit.
life
follows
the active
advances
mind that
well
in prudence;
the contemplative
life,
in knowledge.
to a
to bring
the contender
To the one it belongs
to
discernment
to the other,
of vicrtue
and vice;
lead the participant
to the essences
of the
incorporeal
Then finally
and corporeal
creation.
it
is fit
for the grace
of theology
when it has
the
all
on the wings
passed beyond,
of charity,
things
in God, it will
just
mentioned;
and, being
through
the Spirit,
the essential
concernexamine,
ing Him, as much as the human mind may'(S).
Here
lives
the
kinds
have
two
and
a
synthesis
of
of
we
of the development
gnosis.
also an outline
within
the final
Maximus seems to associate
stage of
6coXoTCa
the fifth
prayer,
mediation,
with
,
knowledge
the
that
life,
in this
so
attainable
the angelic
being described
with
consonant
state,
Noster,
stage
of the Pater
at this
would seem to
fall
held out
short
of the final
still
possibility
to man, that
in God'.
of 'being

471

Or.

DALMAIS, I. -H.

p. 192.

467

Dom.

PG 90,896C.

off. cit.
,

cit.

For an analysis
p. 161.
91,
PG
Ambig.
vide
,

586
DALMAIS,

I. -H.

192.

472

Cf.

473

For gnosis
Vide
vide n. 470 auPre.
and theologia
the
162-164;
VILLER, M. U.
247-256.0`n
it.
c
pp.
divie on,
derived
threefold
from Evagrius,
vide
2,26 quoted
Carat.
under n. 470 supra.

474

Or. Dom. PG 90,897A.

475

Ibid .,

476

Vide

477

Lk.

12,31.

478

Or.

Dom.

479

Ibid.,

480

Vide

481

BALTHASAR, H. U. VON.

482

Carit.

3,68,

PG 90,1037B.

483

Carit.

3,68,

PG 90,1037B.

484

Carit.

3,66,

PG 90,1036D-1037A.

485

Ibid.,

2,77,

PG 90,1009A.

486

Or.

487

This is a masterful
PG 91,1249AB.
Ambig.
the
However,
Maximus does stretch
syn hesis.
beyond their
meaning of the cardinal
virtues
traditional
to prudence
range,
and justice
giving
the scope of moral
especially
a function
outside
does not,
The carefree
virtue.
use of terminology
however,
invalidate
what he is saying.

488

Or. Dom. PG 90,896D-897A.

489

Jn.

6,33-35.

490

Or.

Dom. PG 90,896D.

491

directly
Maximus does not speak of the Eucharist
than his reticence
here.
This is less
surprising
in the
due to a
is probably
sta o ia, but it
to confine
decision
himself
to a 'spiritual'
similar
to
interpretation,
a mystagogical
commentary
his readers
initiate
into
through
the 'mysteries'
The sphere
the words.
is
action
of liturgical
his formal
outside
object.

492

Cap.

cit.

22.

p.

877C .
Introduction

b.

supra.

PG 90,896C.

873A.

3,41-44,

Carit.

Dom.

Theol.

PG 90,1029AB.
Liturgie

Cosmique,

p.

264.

PG 90,889A.

PG 90,1108AB.

587
493

Or. Dom.

494

Gal.

495

Or. Dom.

'496

Ibid.,

PG 90,897A.

2,20.
PG 90,896D.

905CD.
de 1'A

du Christ,

497

Theologie
Vide LETHEL, F. -M.
59-99.
pp.
especially

498

Or.

499

Ibid.

500

Ibid.

501

Vide

502

Cf.

Or.

503

Or.

Dom. PG 90,8770.

504

Or.

Dom. PG 90,877D.

505

Ibid.,

880C.

5 06

Ibid

877C

507

(ed.
Commenta
Man
Grace
Vide The Theolo
and
:
of
Por; man,
M wau Eee, The
ng
rucePuubliih
for a rapid
Company, 1966, pp. 81-148,
of
review
the theology
and Latin
of grace in the Eastern
in the same volume
Fathers.
Subsequent
essays
in East
describe
the way grace has been understood
I have found the
In this
and West since.
context
'Human
J. D.
outstanding
essay of ZIZIOULAS,
Capacity
A Theological
and Human Incapacity:
Exploration
Scottish
Journal
of
of Personhood'.
(28) 1975, pp. 401-448,
Theolo
very helpful.
discussion
In the following
I again have recourse
to the distinction
between
A6yo4; tcipF. EuIC
and
X6TOC
the
between
hand
AToc
on
one
and
cpvaewS
1p&swC
&pEewS
rp6xoc
and
on the
X6yoc
Vide n. 363 supra.
The expression
other.
b7ccipF.
is
to
OF
be
in
LEONTIUS
found
EwK
PG 86,1285A;
BYZANTIUM, Adv. Nest.
et Eut chian,
kcLpF.
1304B, but the meaning
ibid.,
the re
L4
of
mot
The
Cf. SHERWOOD, P.
clear.
absolutely
Earlier
Ambi ua of Saint
Maximus the Confessorand

Dom. PG 90,877C.

RIOU,

.9

A.

R.

Cit.

Pp.

93-95.

Dom. PG 90,8760.

His Refutation
Here I am using
oTOr nism.
the
-'ws
X6yy
synonymous with
clua:.
uca do

ids

PG 91,1289C
but asking
it to connote
of Ambig.
to the
of the principle
reference
of personhood
that
the juxtaposition
Logos,
something
of ideas
in the Pater seems to warrant,
but which is not
spelt
oT-E-y Maximus himself.

588
508

For a stimulating
use of this
essay on the earlier
terms vide TORRANCE, T. F.
'Athanasius:
and associated
Theology'.
A Study in the Foundations
of Classical
in Reconciliation,
Chapman,
London,
Geoffrey
Theolo

715-266.
pp.

!e

especially

243-249.

pp.

509

Le Monde et 1'E
Vide RIOU, A.
Maxime-Ie7Con
GARRIGUES, J. -M.
de 1' omme, pp.
divin
avenir
de T1
Christ,
Theologie
oniedu

lise,
pp. 73ff;
la charite,
eseeur,
IZETRZft-T.
;
-M.
pp. 77ff .

510

Or.

511

VON
Here we touch on a very difficult
matter.
distinction
that
the scholastic
BALTHASAR considers
the
latent
in
between essence
is
all
existence
and
thinking
Vide Liturgie
Christological
of Maximus.
LOSSKY to e'a exception
Cosmique pp. 158,166-167.
cenfifying
between nature
the distinction
and
the
In
Vide
and
existence.
person
essence
with
RIOU and
Image and Likeness
of God, pp. 120-123.
GARRIGik b side with LOSSKY.
VON
IETHEL favours
Vide; RIOU, A., a.
BALTHASAR.
n. 1;
cit.
pp. 78-79,
-'La
12;
Perconne
91,
GARRIGUES,
J.
p.
n.
-d.
191,
d'apree
du
Maxime',
Christ
p.
composes
saint
LETHEL, F. -M.
n. 51;
off. cit.
p. 84, n. 43.

512

Or.

513

Ibid'.,

514

Pater
the
language
the
Vide Chapter
III
of
supra on
that
Nser.
For passages
show how Maximus thinks
PG
91,
Myst.
th
kind
vide:
of
of apprehension
s
669CD;
PG 91,
PG 90,621D-6A;
Ann ig.
Qu. Thal.
1112D-1113A; -iid
1116D.
.,

515

Paedo os2,8,
Vide CLEMENT OF ALEXANDRIA.
'488A;
DIONYSIUS the Pseudo-Are opag
e.
PG 3,889C.
Nominibus
8,2,

516

Vide EUSEBIUS OF CAESAREA.

3,17,
PG 24,1042A:
T ologia

517

Vide IGNATIUS
775,688B.

518

Stromateis
Vide CLEMENT OF ALEXANDRIA.
7STC;
5,10,
ibid.,
PG 9,97A;
.,
489A.

519

Theologicae
Vide GREGORY OF NAZIANZUS.
Orationea
3W-9709 PG 36,129B;
GREGORY
NYSSA.
Contra
Eunomium 2, PG 45,497B.

520

Vide CYRIL OF ALEXANDRIA.

4,1,
Nestorium
Adversus
YG 76,176A.
He is described
as the 2yi mam s of the
by JOHN OF DAMASCUS, De Fide Orthodoxa
1,12,
Father
PG 94,849A.

Dom. PG 90,877C.

Dom.

PG 90,877C.

a quotatiop

from Ps 34,8.

OF ANTIOCH.

De Eccle
Epistula

PG 8,
Be Divinis

siastica
ad Romanos 3,2,
2,11,
7,11,

PG 8,
PG 9,

589

Dom. PG 90,900A.

521

Or.

522

Ibid.,

897A.

523

Ibid.,

900A.

524

Ibid.,

897B.

525

Ibid.,

896D.

526

I bid. , 901A.

527

Ibid.,

877C.

528

Ibid.,

904A.

52 9

Ibid.,

905C.

530

Jo. 6,35.

531

Vide WALTHER, G. Untersuchungen

der
zur Geschichte
Griechischen
ade
Vaterunser90-91.
e ese, p'.
ANIELOU, J.
for a balanced
gen, pp. 61-6

of Origen'e

account
532

Or. Dom. PG 90,900C.

533

I_.,

teaching

on the Eucharist.

897B.

534 Ibid.,
535

Vide DALMAIS, I. -H.

'Le
S. Maxime le Conf esseur',

536

Vide

ibid.

537

Vide

Qu. Thal.

538

Ambig.
PG 91,1156D-1157A.
The references
to
Gregory
In order
to place
of Nyasa are obvious.
the Fall
in the teaching
of Gregory
vide DANIELOU,
J.
From Glory
to Glory,
Texts from Gregory
of
N ssa's
Wrtin
John Murray,
stical
gs, London,
1962('frans
H).
a on yMusurillo,
The Introduction
by DANIELOU is excellent.
Vide pp. 3-78.

539

For accounts
teaching
of Maximus'
on the Fall,
vide
DISDIER,
M. -Th.
'Les Fondements
dogmatiques
de la
de saint
Maxime le Confesseur'.
spiritualite
Echos
d'Orient(29)
1930, pp. 296-313,
especially
pp. 307311;
B OJARMA, J.
'Original
Sin According
to St.
Maximus the Confessor'.
St. Vladimir's
Theological
(20) 1976, PP. T-30.
Quarterly

540

Or.

541

Ibid.,

542

Ibid.

de

PG 90,412A-413B.

Dom. PG 90,897B.
897C.

du Pater
Commentaire
pp. 144-145.

590
543

Vide

544

Or. Dom. PG 90,897C.

545

Ibid.

546

Vide

547

Or.

548

Ibid.

549

The form

550

Or.

551

Ibid.,

552

Vide HAUSSERR, I.
Philautie,
-a
la charite
ei
se oonsaint
57-83.
PP.

553

Vide

554

Or.

555

The text
says 'by anticipating
nature'.
in so far as it is
'nature'
obviously
YvGaa
wilful
of men, not
cpvat,c
incorruptible
principle.

556

Or. Dom. PG 90,900B.

557

Cf.

C_.

558

Or.

Dom. PG 90,9000.

559

Ibid.,

900B.

560

Ibid.,

9000.

561

Ibid.

562

Ibid.

563

Vide DALMAIS, I. -H.

'Le vocabulaire
des activites
dann
volontaires
ntelle
ctuelles
et spirituelles
l'anthropologie
de S. Maxime le Confesseur',
pp .
192-193,
for the relation
to
voc
of
7.vet ci

564

Or. Dom. PG 90,9000.

565

Ibid.

566

Cf.

Carit.

567

Or.

Dom. PG 90,9000.

on Part

commentary

WALTHER, G. or.

II(a)

cit.

p.

eupra.

90.

Dom. PG 90,900A.

in

the

text

is

Xa& icv

Dom. PG 90,900A.
900B.

DALMAIS,

I. -H.

op.

cit.

de la
Maxime

tendresse
pour
e Con. esseur,

P. 146.

Dom. PG 90,900A.

4,77,

4,44,

This is
abused by the
in its

PG 90,1068AB.

PG 90,1057B.

591
1,42,
2,19,

PG 90,
1,45,
Cf. ibid.,
3,13,
PG 90,
ibid.,

PG 90,968D.
PG 90,989BC;

568

Vide Carit.
7r9; ibid.,
10200D.

569

ibid.,
Carit.
1,1,
PG 90,961A;
Cf. Asce t. PG 90,952C;
PG 90,961CD.
1,7,
Vide
W00D, P. St. Maximuse
The Ascet[Life,
Confessor,
The Four Centuries
n
4-Charity,
PP.

570

1,7, PG 90,961D.
in
Cf. Carit.
This formulation
derived
through
from Origen
Vide DANIELOU,
Evagrius.
'Aux
293-309
VILLER,
J.
Origen,
M.
and
pp.
sources
de saint
de la spiritualite
Maxime, is Les oeuvres
d'Evagre
le Pontique'.
Revue d'Asce ti ue et de
21930, pp. 156-184,,
68. Mystique
II,

571

Vide

572

Or.

573

la
Vide GARRIGUE9, J. -M.
Maxime le Confesseur,
pp.
divin
de
83 199,
11homme.
charite
avenir
X527
138
HEINZER, F.
pp.
off. cit.
especially
pp.
,
181-198.

574

Vide DANIELOU, J.
to Glory,
Texts from
From Glory
this
Gre or
of
account
of Nyasa, pp.
or
an
-71
teaching.
For some discussion
aspect
of Gregory's
P.
this
idea
The
SHERWOOD,
vide
on Maximus'
use of
Earlier
Maximus the Confessor
Ambigua of Saint
and
dis
eniem
T-M
Re
fu
where
pp. .
s
a on oror3
nte
to
discussed wi
solution
context
of Maximus'
the Origenian
x6poC
0

575

GARRIGUES, J. -M.

576

Vide Ascet.
1,58,
PG 90,920D;
Carit.
=-9
PG 90,1017BC,
3,2,
it is
were
association
practice,
with the Evagrian
theology;
4,77,
ibid.,
PG 90,1068AB.

577

Carit.

3,21,

PG 90,1021D.

578

Carit.
ibid.,
T-075A

2,52,
3,25,

PG 90,1001B.
PG 90,1024BC;

Introduction

a,

aura.

Dom. PG 90,905C.

cit.

22.

Pp.

84-85.
PG 90,972C;
found in
theory
and

3,24,1024AB;
Cf. ibid.,
3,27,
PG 90,
ibis,

579

PG 90,1065A.

580

is from Col.
Ibid.
The quotation
plaaces wisdom in the teaching
of
Cosmique,
Liturgie
pp. 253-265.

581

Cf.

582

Or. Dom. PG 90,897CD.

583

Vide

584

Vide PG 91,749B-753D.

Mt.

11,27;

Ambig.

Maximus

Lk.

quotes

10,22.

PG 91,1249AB.

Eph.

3,17.
2,3.
St.

VON BALTHASAR
Maximus in his

592
OF CAESAREA.
Homiliae
GREGORY OF NAZIK ZUS.
PG, 37,950A.

12,8,
Variae,
arm num Libri

PG
Duo,

7,
in Psalmoe,
i Ca eoe iaa,

PG
21,

585

Vide BASIL
3T, 401B;
1,2,34,59,

586

Homiliae
Vide BASIL OF CAESAREA.
79; 241A; GREGORY OF NYSSA.
ra
PG 45,57Cff.

587

Vide BASIL
31,404C;
PG 45,724D.

588

Vide CLEMENT OF ALEXANDRIA.

Fragmental
CYRIL OF JERUSALEM.
13,33-0
Catechesis

12,9,
OF CAESAREA.
Homiliae
PG
Variae,
GREGORY OF NYSSA.
Contra
Eunomium, 6,

Comm. in
Joannem,

ORIGEN.
Comm. in
Dom.

Matt.
6,6,

PG 9,765C.
PG 33,813A.

12,11,
PG 13,1004A;
PG 149212B.

idem.,

PG 90,877D-880A.

589

Or.

590

Ibid.,

591

The
St. Maximus the Confessor.
Vide SHERWOOD, P.
Chad
Four
Centuries
pp.
The
Life,
Ascetic
on
55-63.
of
treatment
T- the ou
or the place
anding
In
M.
is
DOUCET,
Maximus
in
the
thought
of
will
de Maxime le Confesseur
Dispute
avec Prrrhus.
La
dust,
de
l'
Theos
LETHEL, I'. -M.
once
e
=Pr
an
3e
lieuson
du
File
liberte
hunaine
nor
r
Tum
Maximo
Saint
ee
ere
an
so er oe-t
human
issuof
ineFe
s
fur
Confesseur,
er re
Twist
-C
Maximus,
the
theology
in
of
of
will
the
dealing
texts
with
in the maximian
especially
Agony in the Garden.

592

Or.

593

V_

594

Or.

595

Ibid.,

596

Ibid.

597

287
for
230-231,
P.
n.
Vide SHERWOOD,
p.
off. cit.
oFs-ervations
to PRESTIGE,
and references
on this
VON BALTHASAR, DANIELOU and LOOSEN on the same
Philoby
'The
G.
B.
The
LADNER,
essay
subject.
Nyasa'.
Gregory
Saint
Anthropology
of
of
sophical
(12) 1958, pp. 59-64 helps
Oaks Papers
Dumbarton
idea oGregory
in the context
to put this
of his
theological
vision
as a whole.

598

Part
PG 90,8760
Vide Or. Dom.
on
and my comment
the unity
that
I; l
s ra, where it was suggested
the
for
Go
unity
understood
was
as
exemplary
of
of human nature.

877D.

Dom.

PG 90,877D-880A.

PG 90,879CD,
Dom. PG 90,880A.

(d).
n.
Cf.

Eph.

2,17.

880A.

593
599

Vide MEYENDORPF,J.

Marx mus the Confessor'.

Civilization,
Orthodox

'Free

(yvt3 ti)

Will

The Ecumenical
PP-771-75-

in Saint
World

of

600

has universal
in the
This distinction
application
25, PG 91,272B.
Vide 0puse.
thought
of Maximus.
between
to
distinction
The
No
and
rp6, xor.
,
have already
been given more than
which references
discuss
below,
is at the
once and which we shall
basis
remarks.
of the following

601

Cf. ZIZIOULAS,
ExoTMOLC,
in

602

PG 90,628A
PG 91,1321B
Vide Qu. Thal.
and Ambig.
ggests
the
that
that
wFie-re Maximus uses a phrase
by the first
The
Fall. was produced
act of man.
the
influence
was bound to have coloured
of Origen
tradition
Alexandrian
and to have made the idea of
difficult
before
temporal
the
Fall
more
a
paradise
for an
to accommodate.
Vide LADNER, G. B.
off. cit.
interesting
discuss
of Nyssa
on on how Gregory
Vide
tried
to make a coherent
pattern
of the data.
DANIELOU, J.
GospelMessage
and Hellenistic
(A Hi_ oor
Culture
ar y Cirfs
an Doctrine
2.
Translation
before
the Council
vol.
of Nicaea,
hellenistique
aux
of Message evan elique
at culture
Darton,
IIeet
J. A. ) London,
IIIe_ e ec ee by Baker,
rngman & Todd, 1973, pp. 387-398
for the beginning
tradition
Theophilus
of another
of Antioch.
with

603

Vide
cit

604

Vide DALMAIS, I. -H.

'La
creatures
chez S. Maxime

605

kdo'rato t.s
rvcvp. i has the marks of
and
'rpa'xo(
"
Vide Anbi
ibid.,
1280A;
PG 91,1217AB;
ibid.,
.
S9BD
distinction;
for the
A6yoS - Tpdtos
vide
0 use. 20, PG 91,236B-D
for
the application
of this
in
distinction
to will.
Although
5px)
not used
'v
in the latter
its
quotation,
with
proven
association
bw&TmaLc
to
it
enables
us to apply
rp67cog;
here and to conclude
that
the will
is stabilized
is stable,
when the hypostasis
personally
something
in the case of the Incarnate
Logos,
given
something
to be acquired
in,
by mankind.
8twoLs

J. D.
thia

MEYENDORFF, J.

op. cit.
regar"17.

op.

cit.

on the

Cf.

notion

of

BOOJARMA, J.

des "Logos"
Theorie
le Cornfesseur'.

op.

den

606

Or.

607

the
This is the way Maximus would formulate
Noster
already
principle
at work in the Pater
when
-297Dhe came to his Disputatio
PG
Pyrrho,
91,
cum
300A.

608

Cf. BALTHASAR, H. U. VON.

196-2 03
.

Dom.

PG 90,877D.

Liturgie

Cosmique,

pp.

594
Dom. PG 90,877D.

609

Or.

610

Theologie
Vide LETHEL, P. -M.
pp. 86-121.
especially

611

is 'it',
is
that
The subject
yv4u
of the choice
its
faculty
is
there
on
acting
a
no
of
question
since
Maximus is thinking
of will
usage shows that
own, this
is the Logos as Hypostasis
in a personal
who
way, that
is willing.

612

theme under the heading

this
Maximus introduced
of
the angels'
the 'equality
even
supra,
of honour with
it
develop
fully.
Vida
he
did
'The
not
although
Mediation'
Five Divisions
supra
and Synthetic
T 1TK-- 222
the comments on Part , 3.
and
.

613

Vide

614

Or.

615

theme vide SCHONBORN,

For an excellent
essay on this
dann l' analyse
de S. Maxima,
C.
'Plain it at douleur
Maximus
d'apres
Quaestiones
ad Thalassium'.
Confessor,
pp. 273-284.

616

Vide

617

Ibid.,

618

Ibid.

619

Ibid.

620

PG 90,
1,2,
texts
Ibid.
For cognate
vide Carit.
61AB;
1,85,
1,36,
PG 90,96
ibid.,
B; ibid.,
4,42,
ibid.,
2,22,
ibid.,
PG 90,980C;
PG 90,992A;
-In
-Md.,
4,91t
PG 90,10690D.
PG 90,1057A;
Maximus speaks of perfect
Ascet.
PG 90,9M-956A.
links
it
forgiveness,
and
which
with
eaa
is central
to the theme of this
of the
section
Pater
Noster.

621

Or.
Vide infra
the
in
comments

622

Vide Qu.
TOBC
.

623

Vide EE. 2, PG 91,397B-400B.

624

Vide
Cf. Or. Dom. PG 90,901A.
169-195
for a comprehensive
pp.
by
this
Maximum.
notion
of

625

Ibid.

626

Ibid.

627

Ibid

Or.

onie

du Christ,

PG 91,1308C-1312A.

Ambig.
Dom.

de 1'A

PG 90,900D-904B.

Dom.

PG 90,8960.

901A.

Thal.

Dom.
text.

together

PG 90,9050,

PG 90,260BC;

Carit.

3,56-57,

with

our
PG 90,

DOUCET, M.
op. cit.
on the use
statement

595
628

des
Vide DALMAIS, I. -H.
'Le vocabulaire
Ibid.
volontairee
at
act'ivitesintellectuellea,
dann l'anthropologie
de S. Maxime le
spirituelles
DOUCET, M. o.
Confesscur',
cit.
PPpp. 193-197;
that
114-168 presents
a clear picture
of theerrne
Maximus uses for will.

629

Qu. Thal.

PG 90,628A.

630

Or. Dom.

PG 90,901A.

631

DALMAIS, I. -H.
'Le Commentaire
Maxime le Confesseur',
p. 148.

632

Or.

633

Ibid.,
184.

634

'Memoire'.
Vide BORD, A.
_iritualite,
Aseeti
ue at
Hstoire
(1O) co
-OAS;
ibid.,

Dom.

Cf.

Ambig.

PG 91,1361A.

du Pater

de S.

PG 90,901B.

For
901BC.
PG 90,980BC

memory
.

and temptation

vide

de
Dictionnaire
Mystique , Doctrines
i. J.
SIEEgg,
1407-1414.
col.

Cart.

at

635

Cf.

636

Obras,
Vida
Vide DUAN DE MA CRUZ, SAN.
pp.
I167,
de espirft-u
for the Dictamenes
atributed
the saint
by Eliseo
de
o-a Mar
res.

637

Or. Dom. PG 90,901C.

638

Paria,
Peneee,
Vide BAITHASAR, H. U. VON. Presence
et
PG 90,
1942, pp. 22ff.
Vide, Qu,. Thy,
Beauehesne,
637A, for a clear
use of thisidea.

639

in
2, PG 91,397A.
To put this
Vide e. g. E.
de la
Philautie,
HAU:3ERR, I.
context,
ve
UainT
la
Maxime
tendresse
char
e selon
pour soi a
'51--937.
descripis Confesseur,
For a thorough
pp.
Uon
teaching
and
of Maximus on the Passions
oe
Microcosm
Vices vide THUNBERG, L.
and Mediator,
pp. 244-301.

640

in
The Christian
Cf. LANGMEAD CASSBRLY, J. V.
30-35.
London,
Faber & Faber,
Philosophy,
pp..
,

641

Or.

642

Vide Ascet.
953AB.

643

Or. Dom.

644

PG 91,705AB.

645

Or.

646

Ibid.

SIEBEN,

H. J.

op.

Cit.
1166to

Dom. PG 90,901C.

Dom.

PG 90,917A-D;
PG 90,901C.

PG 90,901D.

ibid.,

924CD;

ibid.,

596
647

des "Logos"
des
'La theorie
Vide DALMAIS, I. -H.
For a
chez S. Maxime le Confesseur'.
creatures
of the teaching
of Maximus on this
consideration
from a more philosophical
of view,
point
vide
I. P.
'St.
Maximus the
SHELDON-WILLIAMS,
The Cambri,,d e
Greek
Confessor'.
of Later
Histor,
X927,
Philoso
h
Hi
Medieval
0
Earl
pp.
and
wou-lir require
a
rmer complementary
synthesis.

648

du Pater
de S.
'Le Commentaire
DALMAIS, I. -H.
the
Maxime le Confesseur',
p. 149, identifies
law of the creature
fundamental
the logos_
with
h ceos.
The thought
of Maximuss is more nuanced
here.

649

Cf. THOMAS AQUINAS.

'Super Epistolam
ad Galatas
Lectura,
S. Pauli
Lectura'.
Super E istolas
ed.
P. R.
V.
318.
Lecti
Cai,
n.
uirinn-one
,
,,

650

There is no thorough
study
of the theme of
in the thought
For
participation
of Maximus.
lines
possible
of investigation
vide BALAS', D. L.
in
Partici
MCTOY: 9IA ToY
Mane
19EoY
ation
,
God's Perfections
Accordin
to Saint
of
) Rome, Li Gregory
era
Nyssa
Sua
Anselmiana
r
1966, whose study might
to the
Herder,
be applied
but would require
work of Maximus,
extension
to the personal
especially
regard
aspect
of
with
the Saint's
thought.

651

Or.

652

Ibid.

653

For the use to which Maximus puts this

idea in the
Pater
ibid.,
Or. Dom. PG 90,873D;
Noster,
vide
879-A," ibid.,
$76C Cf
PG
90,912A-913A;
Ascet.
.
.
ibid.,
ibid.,
920A-C;
921)3C

654

2,17;
Cf. Phil.
Col 1,24.
For a useful
commentary
text
'The Fellowship
on the latter
vide AHERN, B. M.
(Phil
His
3,10)'.
Sufferings
The Catholic
of
(22) 1960, p p. 2Biblical
Quarterly
38. Cf. Jn 17,
17-19.

655

Or. Dom. PG 90,905C.

656

Cap. Theol.

657

Or. Dom.

658

intactness
Physical
Cf. Ambig. PG 91,1273D-1276D.
to be a sign
to God.
was understood
of dedication
dedication
Mary's
would have been deepened by the
Cf. SQUIRE, A. K.
of the birth
mystery
of her Son.
'The idea of the soul as virgin
and mother in

Dom.

PG 90,901D"

1,13,

PG 90,1088BC.

PG 90,880A-881A.

Maximus the Confessor'.

Studia
1966, pp. 456-461.
Berlin,

Patristica

(8)

597

659

Carit.

660

ie constant,
The doctrine
PG 91,304D.
Pyrr.

661

I bid. , 324D.

662

Ambig.

663

Qu.

664

GREGORYOF NYSSA.
93B.

665

PG 90,253AB.
257A-2600.
From
Iiese
Ibid.,
u. Thal.
=or
is the
that
Maximus evil
we
see
passages
is
failure
their
evil
end;
of the powers to attain
the unlogical
by an erroneous
judgement,
movement,
besides
the end;
powers to something
of the natural
is ignorance
evil
of the good Cause of beings,
an
it
fills
the
from
God,
vo%
which
alienation
of
knowledge
and makes man the
with
of the sensibles
to
in his very act of attempting
subject
of passion
0-00(m
deify
is
Therefore
creation.
not
evil
it is
it is in the order
basically
of operation;
expressed
as c t? avTCa
xa'c oG"Lm
"

666

Qu.

667

Ibid.,

253B.

668

Ibid.,

628B.

669

Ibid.,

424B.

670

Noster
in the passage from the Pater
This is implied
Or. Dom. PG 90,880AB.
which we are now examining:

671

Qu. Thal.

672

Vide

Ambig.

PG 91,

1156D-1157A.

673

Vide

Ambig.

PG 91,

1317AB.

674

Ibid.,

1353D.

675

Ibid.,

1309A.

676

Vide

Myst.

PG 91,

685A-C.

677

Vide

Ambig.

PG 91,

1248A-1249B.

678

Vide

Ambig.

PG 91,

1304D-1308C.

679

Ep. 2, PG 91,3 96D-397A.

680

Vide

681

Ibid.

682

Ambig.

3,25,

PG 90,1024C.
the

formulation

is

from

PG 91,1353C.

Thal.

PG 90,405C.

De Anima et Resurrectione,

PG 46,

PG 90,628AB.

Thal.

Cf.

ibid.,

4050.

PG 90,257C-260A.

Ambig.

PG 91,1112B.

PG 91,1348A.

683

Ibid.

684

Qu. Thal.

685

PG 90,788AB.
Qu. Dub.
BOOJARMA, J.
Sin
'Original
XccoidTng
to St. Maximus the Confessor',
p. 29,
'His system indeed
for
remarks :
would have allowed
a
more positive
Instead
evaluation
of sexuality.
of
the division
into
seeing
of humanity
male and female
in the very act of marriage,
he sees it
overcome
overcome by an ascetic
rejection
of marriage.
Instead
bond, as
of seeing
marriage
as an eternal
does St. Paul,
reflective
of the permanent
and
intimate
his Church,
he seen it
unity
of Christ
with
(Ambig.
as serving
only the function
of procreation
PG 91,1305C).

686

SHERWOOD, P. in his article

'Maximus and Origenism,
APXH KAI TEfOS'
has shown that
in Eistola
XII,
Maximus speaks of the patheton
to
as essential
human being,
it pertained
to human nature
and so that
&pxaCa
before
the
This would
xapdpaaLC
.
to man's paradisiac
admit
On the
sensibility
state.
hand, commentators,
other
as SHERWOODreminds
us,
have drawn attention
to maximian
that
texts
say that
the
by the ancient
7.aOrjr6v
was introduced
transgression.
VON BALTHASAR (Liturgie
Cosmique,
that
to
p. 136) suggests
was a covert
return
Origenism.
SHERWOODqualifies
by suggesting
this
that
Maximus was more dependent
on the 'two(ibid.
theory
Nyasa
creation,
of Gregory
pp. 2-4).
of
Elsewhere
Maximus tries
to circumvent
te
problem
by the
(vide
Xlyoc - rp67coc
distinction
e. g.
Arabi
42, PG 91,1341D).
the use of
If we think--o`
to
device
tip6 o
as being more than a logical
dilemma,
overcome a thorny
we may have to conclude
that
'around'
the
what Maximus finds
X6roc
is ultimately
q 3oeca
in hypostasis,
the
rooted
,
in Adam and his posterity,
perversity
of which,
fastens
in
through
on the
xaOrrrdv
yv5
so far as it is
xcapci, cpvoi, v
when wrapped in a
(vide
that
is
PG 90,
7caOTrr6w
xaT cp(Go
Lv
313AB).
BOOJARMA, J.
'Original
Sin According
to
St. Maximus the Confessor'
(p. 25),
says 'The
natural
as a result
will
of the first
sin was
the focal
contaminated;
point
of this
contamination
( eeXnLa
),
was the gnomic will
yvwt Lx6
which
is always
seen as hypostatic
and not an essential
This
frailty
characteristic'
in
would
yvwB
.
the way in which Maximus finds
it
square with
apTCa,
wapaoLs,
associated
with
and
"
(PG 90,313AB)
it would also leave
xaerr 6v
;
the primacy
in responsibility
hypostasis
with
and
show the vulnerability
of man to the demons and his
YCIOCrI
divine
to stabilize
him in the
need of
MEYENDORFF, J.
in Eastern
good.
Christ
Christian
sayeTha
Thought,
pp. 88,117,142
t ere is no
of the transmission
in the idea of
question
of guilt
'original
to the Greek patristic
sin'
proper
tradition.
DOUCET, M. op. cit.
pp. 200-205,
makes

598
PG 90,632B.

599
in
for
be
found
it
is
to
that
case
saying
a strong
Gregory
'Maximus,
of Naizianzus
and in St. Maximus:
in the same way, makes of the transgression
of Adam
by us, in our will,
committed
which
a transgression
(ibid.,
Cf.
has need of being
cured of it'
p. 20).
In Epistolam
CYRIL OF ALEXANDRIA.
ad Romanos, PG
these op n one make e it
749 789AB.
The contra sf
that
further
work needs to be done on this
obvious
For a sketch
of
aspect
of the teaching
of Maximus.
the teaching
Sin,
of the Greek Fathers
on Original
Doctrines,
Christian
pp.
vide KELLY, J. N. D. Early
346-357.
Cf. PELIKAN, J. The
Elmer ence o the
(100-600T7T
Catholic
Tradition
e Christian
Chicago-London,
Tradition
Tne Univero
y of
1971, pp. 278-292.
For an essay in
C cago Press,
the creationist-traducianiet
aid of overcoming
dilemma,
'A Note concerning
vide DRAGAS, G. D.
(1),
London,
Athanasius'
Athanasiana
Soteriology'
.

1980, pp. 143-155.

687

qu.
are

688

SHERWOOD,P.

689

Vide

690

Qu.

691

Ambig.

692

PG 91,240D-241B.

693

Qu. Thal.
avOpwwoc

694

Vide Qu. Thal.

9-921B.

695

Vide

696

Ascet.

697

Vide

Or.

698

Vide

LETHEL, P. -M.

699

Ep. 2, PG 91,584C.

700

Qu. Thal.
contrast

PG 90,632D.
between
ua'r1p

701

Vide

Qu.

Thal.

702

Qu.

Thal.

703

Ibid.,

408CD.

704

MYst"

PG 91,688BD.

PG 90,313AB.
passage.
on this

Thal.
Based

The following

observations

p. 12.

off. cit.
PG 91,237B.

0_pusc.

PG 90,628AB.

Thal.

PG 91,1037A.

k 6p vOpwicov
PG 90,505C.
PG 91,1056A.
comes in Ambig.

PG 90,313C-316C;

Ascet.

PG 91,1348BC.

Ambig.

PG 90,912B.
Dom.

PG 90,880B.

op.. Cit.

Note
and

PG 90,313AB.

PG 90,405CD.

pp.

the

86-99.

interesting
ATTIp

PG 90,

600
PG 90,405D-408A.

705

Q.

Thal.

706

Or.

Dom.

707

M sst,.

708

FLOROVSKY, G. Creation
Works 3) Massachusetts,
1976, p. 98.

709

Vide DOUCET, M.

710

JOHN OF DAMASCUS. De Fide Orthodoxa,

3,20,
PG 94,
1081A-1084A
he says :
where among other
examples
land by willing
He died'.
3,26,
Cf. ibid.,
PG 94,
1093BC.

711

Vide

712

FLOROVSKY, G.
in
For an opinion
o p. cit.
p. 98.
to tha
contrast
of PLOROVSKY from a contemporary
Orthodox
theologian
Way,
The Orthodox
vide WARE, K.
,ondop.
d, Mo, aygl 1979, pp. 79=100,
NDDOHF,
op. C.
p.
C

713

ER.

714

Or. Dom.

715

Qu. Thal.
PG 90,713A.
Cf.
PG 91,1181D-1184A,
wich-may
but is compiled from
not be authentic
maximian sources.

716

Cf.
GREGORYOF NYSSA,
PG 45,65A.

717

Ambig.

718

Carit.

719

Ibid.

720

Qu. Thai.

721

Or.

722

Ep. 101, PG 37,181C.

This theory
does not have to.
the mode of that
transformation
preclude
of mankind
the historical
nor exclude
and metahistorical
dimensions
In PG 91,220B,
of salvation.
Maximus
distinction
makes an interesting
and necessary
between
o1xeCwoL4
ootwbf(
and
oIxeEWa, r.
This comes in a letter
ay,C,VLXA
to Marinus
clarifying
opinions
the Deacon,
of Theodore
who made
Athanasius
and Gregory
of Nanzianzus
attribute
will
by appropriation
to Christ
in the same way as insubdereliction,
transgression
mission,
and ignorance.
that
He admits
Christ
in the first
can appropriate
above sleep,
hunger,
way mentioned
thirst,
weariness,
agony,
the cross,
crying,
death and
submission,
resurrection
and ascension.
From these he distinguishes
what is 'not properly
ours either
as a natural

PG 90,880D-881A.

PG 91,688C.

Qu.

Thal.

22.

and Redemption (Collected

Nordland
Company,
ubllahing

cit.

pp.

241-246.

PG 90,4050D.

17, PG 91,584C.
PG 90,8800.

Oratio

Catechetica,

24,

PG 91,1156C-1157A.
2,93,

Dom.

PG 90,1016BC(S).

PG 90,700AB.
PG 90,8800.

601
it is said to be ours because of the
component, although
transgression,
I mean ignorance,
ancient
dereliction,
transgression,
insubordination.
For what
%6yor,
is
there
in these things,
of
ours
or
cpcEwS
These obviously
constitutive
of substance? '
imply a
disorder,
totally
incompatible
culpable
with the person
of the Logos so that here again Maximus allows that Christ
can appropriate
what he calls
blameless
'sin',
elsewhere
the penalty
of the blameworthy
from the
sin that resulted
&pXaCa %appaoLC
but
that
not
anything
,
imply
would
the
a will
at

variance
say that

with
will
of His
Father.
Or we might
He can assume with
His
humanity
the
that
is now proper
iaertidv
to
in the concrete
mankind
the first
transgression,
since
but which does not imply
blameworthiness.
It is that
'proneness
to sin'
which follows
on the pleasurable
to postlapsarian
procreation
peculiar
man that
can find
in Him, so that
there
no place
is no basis
in Him for
'the
law of sin'.
In his Tomus Do aticus
to Marinus,
PG 91,237A-C,
he writes:
'For there
kind
sa twofold
the one is penal,
of passion:
the other
is shameful,
*
the one indeed
characterizing
the other
our nature,
it;
the fozner
indeed
spoiling
He took on as man for us
building
willingly,
substantially,
up nature
at the same
time and undoing
the condemnation
the
against
us;
latter
in us as well
again,
by our unruly
recognized
way
He appropriated
of life,
philanthropically
and
just
economically;
does with
as fire
wax or the sun
having
with
vapours
totally
destroyed
on earth,
it in us,
in order
that
he might
to Him and
share what is proper
render
us dispassionate
in
as a result
and incorruptible
keeping
(* I am following
the promise'.
with
Combefis'
interpretation
acceptable
It would
of this
phrase.
favour
the idea of Christ's
having
innocently
taken
on a
humanity
penalized
This would lessen
at His Incarnation.
the cogency of Florovsky's
argument,
op. cit.
p. 281, n.
exTLaas
9, where the
meanrTn
is obviously
the sense
for personal
of penalty
The x6vwoLC,
sin.
can be
for because
Christ
partly
accounted
endures
a penalty
that
but ours.
was due to, not His sin,
An alternative
the other
di@honourabl')"
would be 'the one is honourable,
t.
The
does not imply
o xe Cuo t,c axeti axi
any physical
but rather
taking
appropriation
for the
responsibility
failure
In this
moral
of others.
to
way Christ
admits
by love what only really
Himself
in others.
It is
exists
So he can take on our sins,
not in Him.
but without
being
tainted
by sin Himself.
As Maximus says in the Tomus
Dogmaticus
defective
quoted above,
like
morally
qualities
avT
CTar. Lr.
and
to
vavti Cwot,S
can only be ascribed
the Incarnate
'by appropriation;
logos
because of mercy
as to the head of the whole body are they attributed,
as
diseases
to a doctor,
of a patient
He who became
while
(loc.
)
man for us, God freed
us from them'
LOSSKY in
cit.
his The Mystical
Theology
Cch,
of the Eastern
pp. 148149, professes
to
ii
=Onkor
daal
n in Max
his
saf
between a. natural
distinction
in
and a relative
assumption
the former
Christ
to incorruptibility,
referring
the
latter'corruptibility
and passibility.
But as DOUCET, 2.2.
cit.
p. 317-320,
points
out, Maximus does not use

6 02
'assump-ion'
with regard to the relative
and economic
Christ
t king on;
does not assume the object
of
w
C aXeti Lx
o xc
; that is burnt up like wax
(PG
91,237C).
Whatever
think
of
may
mist
we
and
LOSSKY's theory of the coincidence
of two manners of
in
him
to
Maximus
we
cannot
allow
cite
assumption,
Vide BALTHASAR, H. U. VON,
support of his views.
Band III,
Die Handlung, Binsiedeln,
Theodramatik,
1-90, pp. 232ff.
207-208.

723

Vide DOUCET, M.

724

Vide Ambig.

725

E.

726

Ascet.

727

Vide

728

Qu.

729

Ambig.

730

Or.

731

Vide Car it.

993C.

732

Or. Dom.

733

Ibid.

734

Cf.

Qu.

735

Or.

Dom.

736

Ibid.,

737

Vide Q.
Dub.
813A;
CariT.
PG 90,993C.

738

Vide

739

'Discernment
Vide BARDY, G.
5ictionnaire
de S iritualite,
4.
1247-12
(3) col.

740

Vide

741

Cf. Eph.
17.

742

I have made the sense of

Or. Dom. PG 90,905AB.
6'liEaTion
in the commentary than
more explicitly
in the translation
of the text as a whole.

743

Cant.

2R. cit.

pp.

Ep. 12, PG 91,468C.

PG 91,1280C-1281B;

12, PG 91,468a.
Carit.

PG 90,916B;
DOUCET, M.

op.

PG 90,988AB.

2,13,
LETHRL,

cit.

P. 4!.

op.

ait.

Pa 90,408B.

Thal.

PG 91,1326B.
PG 90,904B-905B.

Dom.

1,84,

PG 90,980B;

ibid.,

2,31, PG 90,

PG 90,9040.

PG 90,312B-313B.

Thal.

PG 90,904C.

904CD.

e. g.

31, PG 90,812B;
1,84,
PG 90,980B;

Carit.

2,31,

Carit.

6,10f;

2,67,

1,84,

ibid.,
_id.,

33, PG 90,
2,31,

PG 90,980B.
des Esprits''.
Ascetigue
et

Mystique

PG 90,9930.
1 Pet.

PG 90,1005BC.

5,8f;

Rev.

12,17-13,10;

603

744

Or.

745

Vide

746

Or.

747

Ibid.

748

Vide MEYENDORFF, J.
iou t, p. 135.

749

Vide.

750

Vide GAUTHIER, R. A.
'Saint
Maxime le Confesoeur
et la psychologie
de l'acte
humain'.
Rescherches
de Theologie
(21) 19549 pp.
Ancienne
et Medievale
5T-10
.

751

Cf.

Or.

752

Or.

Dom.

753

Vide
Part

754

Q.

755

_
V.
Vide NILUS ANCYRANUS(? ).
De
n. 739 supra.
U.
Mali
is Cogitationibus.
PG 79,1200D-1234A.
EVAGRIUS PONTICUS.
Capita
Practice
ad Anatolium,
PG 40,1220C-12526.

756

Or.

757

Ibid.,

881B-884A.

758

Ibid.,

905A.

759

Ibid.,

905BC.

760

Matt.

761

1 Cor.

762

Or.

763

Ibid.,

Dom.

PG 90,904D-905A.

e. g. 2u.
Dom.

Thal.

Dom.

Christ

Eastern

PG 90,253AB;

PG 90,884D1

PG 90,901D

ibid.,

Christian
257A-260C.

ibid.,

PG 90,901B.

and the

commentary

under

PG 90,905A.

PG 90,905A.

6,15.
10,13.

Dom.

in

PG 90,905A.

Or. Dom.
II(d7-.

Dom.

PG 90,313AB.

PG 90,905A.

Q.

Dom.

Thal.

PG 90,905B-908D.

881AB.

CHAPTER V-

604

FOOTNOTES

1.

DENZINGER-SCHONMETZER. n.
P2. cit.
pp. 338-343.

2.

CYRIL OP ALEXANDRIA. Adversus Nestorium,

PG. 76,60D.
Cf. EZ. Hd, Suc ssum, 2,3-

3.

Vide

4.

DENZINGER-SCHONMETIER.

5.

Vide

ACO 2,1,1,

p. 143,10f.

6.

Vide

ACO 2,1,1,

p.

7.

Vide ACO 2,1,2,

340.
p.

8.

Vide
SELLERS, R. V.
The Council
of
332 ff7
London,
S. P. C. K.
195379pp,
.

9.

o usc.

10.

ACO 1,1,4,

p.

302.

Cf.

KELLY, J. N. D.
2, prooem.

18,25.

pp.

n.

302.

120,14.
123f.

Cf.

KELLY,

J. N. D.

op.

cit.

Chalcedon,

9, PG 91,121AB.

HEINZER, P.
that
this
Op. cit.
Pp. 85-94 admits
thought-model
but
may seem to be excessively
academic,
he insists
that
it helps
an understanding
of the way
in which hypostasis
and nature
combine in the thinking
in that
of the Leontii,
especially
of Leontius
of
Jerusalem.
The latter's
that
the
emphasis
on the fact
ZtwaTa
human
are not a 'part'
making up the
'whole'
hypostasis
to show that
the
of Christ's
serves
is not a matter
but
union
of the natures
of addition,
the actuation
of both of them in the one hypostatic
Neither
existence.
ocCaL
ovotat,
nor features
of
(Adv. Nest.
PG 86,
can be 'part'
of an hypostasis
1421AB).
An insistence
on his divinity
and manhood
being parts
hypostasis
of Christ's
would lead to the
Differentiation
anomalies
of Severus.
and
of
cnvot.c
b7c6,vaaL;
is necessary
(ibid.,
1432BC);
they are
two different
orders
of being and
combine in a way
that
transcends
the restricted
With
order
of essences.
this
in view we can admit that
the Logos as hypostasis
16 the whole of Christ's
person,
which in a strictly
formal
the Person
way is identical
with
of the Logos,
(ibid.,
1536).
Logos as
is one of the two
ovoCa
in His personal
united
ovoCaL
and as
subsistence
such is part
God made man (ibid).
of Christ,
These
in thinking
refinements
about the relationship
of the
bA6oraaLc,
and the
the more
oaCm
adumbrate
formulae
EoTty
Volished
The use of
of Maximus.
or
bxcipXe
bring
or
By
Lv
will
out vividly
what is
implied
by Leontius
Vide Qpusculum
of Jerusalem.
9,
(PG 91,117CD)
where Maximus says that
his adversaries
hold that
the whole is something
else than the parts,
from which and in which it
He does not fail
consists.
to remark that
their
discourse
is declarative,
not
demonstrative
and then he proceeds
to demonstrate
the
untenability
of their
'Firstly,
let
position:
them
demonstrate
that
the whole has an existence
than
other
that
of its
own parts,
them in the
and then only let

605
to the whole as whole an operasame manner attribute
than the essential
tion
which exist
other
operations
to the
in fact,
If,
they do not accord
in its
parts!
they
by
evidently
other
nature,
whole an existence
to it an operation
attribute
other
not either
should
than those
Christ,
by nature
of the parts.
who by
(the
the
two
God
is
Same is by nature
of
each
nature
by nature
to
that
and man) possesses
which is proper
divine
as
will
as well
each nature:
and operation
human will
and operation,
and not one only by the
operations,
nor another
exclusion
of two natural
besides
the two which exist
by nature,
which would
and three
make three
operations
wills'.
293.

11.

DENZINGER-SCHON1 ETZER.

12.

how preciIETHEL, P. -M.,

o.
cit.
pp. 82-85 discusses
the identity
Maximus unirs7anda
of the Logos with
sely
PG 91,
his natures,
in the eati
expressed
of Ambig.
1052D.
that
for Maximus there
is not a real
He claims
distinction
between Christ
so that
and his divinity
15
ER.
the esti
identity.
He
real
cites
expresses
the
to bac
claim
where Maximus says that
up that
divine
is not alone
'in Three Persona'
unique
nature
(PG 91,549Dbut that
is the Three Persona'
'it
Christian
552A).
in Eastern
Christ
MEYENDORFF, J.
traaition
212-213,
t1
Pa
Thought,
e
prefers
am
pp.
distinction
in trinitarian
and speaks
of 'the real
When in
theology
between essence
and hypostasis'.
the text
'In the Incarnation
we have a
we say:
the
distinct
in
from
natures',
unique
way
subject
some
the intention
is to affirm
a rational
or even an
between
distinction
the Person of the Logos
apophatic
thus preserving
the irreduciand his divine
nature,
but not necessarily
bility
to nature,
of the person
from that
distinction
in God apart
any real
affirming
between the Persons
Lethel
points
which holds
as such.
between the
distinction
there
out that
must be a real
but he
hypostasis
of the Logos and his human nature,
invokes
St. Thomas Aquinas
to make a distinction
which
the contSt. Maximus did not make and which clarifies
to the already
ribution
existing
of the latter
terminology
'Utraque
Aquinas
of ek and en.
says:
de Verbo Bei,
ergo natura
praeaicatur
sed una in
tantum,
humana, ut cum dicimus
concreto
scilicet
divina
in abstracto
Filius
Dei eat homo;
vero natura
et In concreto
dici
potest:
ut quod Verbum Dei eat
(De
divina
Deus'.
vel
natura,
essentia
et quod eat
6, n. 990 ed. Marietti).
fidei,
Rationibus
We cannot
but we can
the Son of God is human nature,
say that
he is man.
It is in the latter
say that
sense that

n.

He is identical
in the concrete.
with human nature,
Vide DOUCET, M. op. cit.
p. 119, on what he calla
the 'gaucherie'
of the formula
of Maximus' formula.
He makes the point made by Aquinas,
quoted above.

13.

9, PG 91,121A.
Vide 0 usc.
OPuec 19, PG 91,224A.

14.

The outstanding

study

of this

Cf.

ibid.,

117CD,

development

121B;

in relation-

6 06
ship to the work
Sohn ale Mensch,
70=I17-7

15.

PG 91,544C-576D.

16.

Ibid.,

557C.

17.

Ibid.,

544D.

18.

Ibid.,

545A.

Gottes
of Maximus is HEINZER, F.
1980.
Freiburg,
Vide especT iy

As regards

his

theological

pp.

method,

he

L'Icone

du

'I will
prefaces
what he has to say with:
not say
from
but what I have learned
off my own bat,
anything
the Fathers
teachwithout
changing
anything
of their
from Basil
ing'.
Citations
of Nanzianzen
and Gregory

in

are prominent

this

context.

549C-552A.

19.

Ibid.,

20.

The phrase
Christ,
p.

21.

E2.15,

22.

Ibid.

23.

Ibid.,

552C.

24.

Ibid.,

553A.

25.

Ibid.,

568A.

26.

Ibid.,

553C-556A.

27.

forming
For an illuminating
comparison
of the relation
function
in the teaching
of
of hypostatic
subsistence
Leontius
Leontius
and
of Byzantium,
of Jerusalem
Maximus,
vide HEINZER, F.
op. cit.
pp. 94-108.

28.

EE. 15,

29.

Ibid.,

30.

Vide PRESTIGE, G. L.
S .C K. , 1936, pp.
.

31.0
32.

33.0

is that
110.

of

SCHONBORN, C. VON.

PG 91,552B.

Cf.

Opusc.

8,

PG 91,108CD.

PG 91,556C.
557AC.

14,

usc.

God in
24=257.

Patristic

Thought,

London,

PG 91,149B.

152A.

Ibid.,

usc.,

25,

PG 91,272B.

BALTHASAR, H. U. VON.
Liturgie
HEINZER, F.
92. cit.
pp.

34.

Vide
174;

35.

Vide RIOU, A.
GARRIGUES, M. -J.
o2. cit.
pp. 73-121;
La charite
divin
Marx me is Confesseur,
de 1'
avenir
omme, pp. 1000 . as weZ'1 a
ve provided
correct
DUCET,
M.
'Vues Recentes
sur lea "Metamorphoses"
de la Pensee de Saint
Maxime le Confesseur',
pp. 276282.

Cosmi ue,
33,54-58.

pp.

159-

6 07
36.

Opusc. 13, PG 91,145A-149A.

37.

Vide SHERWOOD,P. An Annotated Date-list

p.
27.
Confessor,
the
oY-Maximus

38.

Pyrr.

PG 91,348D.

39.

Ibid.,

324D-325A.

40.

Ibid.,

289A.

41.

DOUCET, M.

42.

Pyrr.

PG 91,289A.

43.

Ibid.,

348C-349A.
5,17;
5,21.

op.

19;

ibid.,

273.

p.

cit.

of the Worka

ibid.,

Jn.

25;

ibid.,

10,38;

44.

Jn.
Jn.

45.

BASIL OP CAESAREA (? ) Adversus

PG 29,680D-681AB.

46.

THEODORET. Eranistes,

47.

CYRIL OF ALEXANDRIA.
141CD.

48.

Ibid.,

49.

Cf.

50.

PG 91,57D-60C.

51.

DENZINGER-SCHONMETZER, n.

52.

Cf.

53.

Ambi . PG 91,1037A;
Vide 9u. Dub. 46, PG 90,821C;
3"a.
1052D;
E_
PG9I,
p. 15, PG 919 553D for the

Eunomium

Libri

Duo,

1, PG 83,88D.
Contra

Nestorium,

3,

PG 76,

141D.
DOUCET, M. op.

RIOU,

A.

op.

pp.

cit.

cit.

p.

272-273.

301.
84.

to
'idea of the Lo os as xv
Referring
07-004, .
cdPEc
in
by
Amphilochius
the use of
TBC
tipotoC
Ambua,
The Earlier
SHERWOOD, P.
context
a trinitarian
es
be
doubt-7-attention
160
'There
can
no
p.
says :
the
the
in
from
phrase
moment
of
origin
which
shifted
to
the,
to
the
is applicable
only
originated
persons
is
(logically)
of course,
subsequent
relation,
which,
The Fathers
to the originating
person'.
applicable
tea hyparxeos
to use hyparxis
or tropos
were unwilling
because
in the Trinity,
to denote the Persons
of the
that
they retained
and so
of 'origin'
associations
Persons
be
the
Three
unambiguously
used
of
not
could
But with
in the Trinity.
Sx6aLr.
was preferred.
(PG 39,112C),
God,
Amphilochius
c6
contrasting
Father,
the
with
persons,
ovcCar.
'rk
,
xot, v6v
bn
dpEewc,
ovv
find
Spirit,
Son and
zp61cov
we
k-pEEwr.
6v6atia
is
rp&or.
where
axEoewc
the
the equivalent
of
ax ac
as a term to designate
in the Trinity.
Persons
HEINZER, P.
pp. 46op. cit.

608
47 points
out the close
and relational
original

between the
the expression

relationship
senses of

&cpEcwc
human
instance
in
the
Fcr
p6 oc 'i
.
the origin
from a father
or
analogy,
of a person
to that
person;
mother is the basis
of relationship
the personal
realization
of this
while
relationship
When
this
and in a sense ratifies
activates
origin.
to the Holy Trinity,
language
this
must be
applied
its
to forego
temporal
understood
character
of implying sequence,
and act,
of the structure
of potency
to imply
and be understood
coincidence
where the
processions
are to be understood
as relational
In the passage from Opus IV which we are
realities.
has returned
to the human level
the language
examining
bearing
in its
it has acquired
the connotations
trinitarian
usage.

54.

LETHEL, F. -M.

55.

Cf.

56.

This comparison
seems to have been used for this
for the first
time by ORIGEN.
De Princi
iis,
purpose
2,6,6.
GCS 22,145.
It is also to be Yound in
Cyril
Vide Ambig. 1076A;
of Alexandria
and Theodoret.
ibid.,
1088D;
1140C.
ibid.,
The qua iiicat
on which
have
in the text
for the first
time
we
noted
occurs
in Ambig.
1060AB.

57.

PG 91,60C.

58.

Vide SHERWOOD, P.
the Confessor,
pp.

59.

Vide
1=5,

60.

Myt.

61.

Vide
Lij.

62.

Ambig.

63.

Cf.

64.

0 usc.

65.

Cf.

66.

Vide. Ep. 12,

1280A;
ibid.,

67.

Vide Or. Dom.

68.

Vide

Opusc.

20,

69.

Vide

Ambig.

PG 91,1316B-1317C.

70.

PG 91,60D-61A.

67.
p.

op. cit.

Or. Dom. PG 90,901D.

The Earlier
M-164.

BASIL OF CAESAREA.
PG 29,545B.

Ambigue

Adversus

St.

of

Eunomium

Maximus

Libri

Tree,

PG 91,701A.
RIOU, A.
off.
,
54-58.
pp.

cit.

pp.

80-82;

HEINZER,

F.

op.

PG 91,1289CD.

RIOU,
8,

A.

E.

PG 91,

HEINZER, P.

cit.

78.

P.

97A.

op.

cit.

P. 126.

PG 91,489C-492A;
1343C-1349B.
PG 90,880B.
PG 91,236CD.

Ambig.
Cf.

Ambig.

PG 91,1276DPG 91,1276AB.

609
71.

Vide GREGORY (g' NAIZIANZUS,

36,117C-120A.

72.

Vide

73.

PG 91,61BC.

74.

Vide

75.

fragments
'Troia
Vide MOELLER, C.
grece do 1'Apologie
de Chalcedoine'.
pour le Concile
e Jean le Grammarien
ec
(46) 1951, pp. 683Ecclesiastique
Revue d'Histoire
688.

76.

LEONTIUS OF BYZANTIUM.
1, PG 86,12
Eutychianos

77.

Ibid.,

1277D.

78.

Ibid.,

1280A.

79.

Vide

80.

PG 91,61B.

81.

to the view
He refers
HEINZER, F.
p. 141.
op. cit.
'Actuation
M.
of DE LA TAILLE,
creee par Acte Incr6e'.
1928, pp. 253Reli
de Science
ieuse(18)
Rescherches
185,
Cosmiaue,
8
ALTHA
Liturgie
p.
,
text
the
finds
i^n
we are
of Maximus
so Akin to those
below.
We examine that
problem
analysing.
obscure
be said that
the filial
Here it might
of
character
if
the humanity
be
Christ
even
would
safeguarded,
of
the
his existence
that
as man is created,
provided
the
that
is
that
of
of
existence
xa6'9avti6v
Logos.

82.

PG 91,61C.

83.

DENZINGER-SCHONMETZER, nn.

84.

Vide

PG 86,1281C;

ibid.,

1940B;

85.

Vide

PG 91,488CD;

ibid.,

516C-517D.

86.

Vide PG 86,1289B-1291C
Ing this
.

87.

Vide MEYENDORFF, J.
Christ
Christian
in Eastern
an
81-82
for
ou
pp.
account
of how Justinian
the flaw
in an uncritical
discerned
use of the bodyJustinian,
the Monophysites
soul analogy.
aware that
did not share the Origenist
view of human composition,
the image may be used to describe
that
'states
the
hypostatic
but not its
unity
of Christ,
composite
for
the two natures
character,
are neither
of Christ
as the soul and body are,
complementary,
nor simulthis uncreated
divinity
created,
aneously
since
prethe Incarnation'.
existed

IETHEL,

HEINZER,

idem,

F. -M.

F.

Adversus

off. cit.
,
op.

cit.

Contra
A.

Argumenta

PG

71ff.

pp.

pp.

for

Theologieae,

Orationee

130-131.

Nestorianos

Severs,

et

PG 86,1917CD.

300-302.

Leontius'

ibid.,

1289D-1291B.

way of counter-

610
88.

but comprehensive
For a brief
statement
on Cyril's
Ca
famous
(pvoLr. 'o3 ecoii A6you ocoapxwdv1
p.

in Christian
Tradition
vide GRILLMEIER, A. Christ
London, Mow rays, 19759 pp. 480Revised Edition,

(1),

that
The most authoritative
is still
essay on Severus
du monophysisme
of IEBON, J. 'La christologie
syrien'.
,
Das Konzil
'(1) ed. Grillmeier
A. &
von Chalkedon
H., 70z burg,
Echter-Verlag,
Bacht,
1954, pp. 425-580.

89.

Vide MEYENDORFF, J.
for the
off. cit.
pp. 34-35,
interpolation
in the ,Trisagion.
Cf. GARRIGUES, J. -M.
'La Person composes du Christ
d'apres
Saint
Maxime le
Confesseur',
is addressed
The Trisagion
pp. 188-190.
to God, a name that
than the
evokes the nature
rather
hypostases;
the claim
to address
of the Monophysites
it to the Incarnate
Son did not justify
the ambiguity
to distinguish
caused by the failure
what characterizes the Son as hypostasis,
nor the omission
of a
to His flesh,
to
death is attributed
reference
so that
the divinity.
Sophronius
did not oppose the hypostatic
theopaschism
but
of the Logos in his human nature,
the direct
rather
to the divine
attribution
nature
of
human properties.

90.

For anti-Severian
13,
teaching
Ep.
Maximus,
vide
of
PG 91,509B-533A;
EP. 14, PG 91,533E-54;
E "
15, PG 91,544C-576B;
Ep. 17, PG 91,5800-584D;
Opusc. 5, PG 91,64A-65B;
o usc. 8, OG 91,89C0 usc. 21, PG 91,245D57A.
112B;

91.

Vide IJBON, J.
1909, p. 429.

92.

Vide

93.

Le Mono h sisme Severien,

Vide LEBON, J.
pp. 433-435.
In this
view the-iuman
c aracteristics
would
of Christ
become the immediate
divine
properties
of the unique
incarnate
They would not characnature
of the Logos.
human nature
terize
individuated
by
a concrete
n
in the Logos.
enhypostasisat

94.

Vide

95.

Ibid.

96.

Vide H.

97.

CMaximuaocallsuthenophysisme
VideI, EBOpp" J4?
8ffa
s
PCLC
i
Severus
Gavac'
of
cav Septjpov
avvOE'toc
(PG 91,517C).
? 6iw. v axp6 oXL

98.

Ep.

99.

Ibid.,

489B.

I_.,

488CD.

100.

Le Monophysisme
-

MEYENDORPP, J.

on.

GARRIGUES, J. -M.

12,

cit.

op.

cit.

Severien,

p.

Louvain,

43.

p.

191.

12, PG 91,488B.

PG 91,488D.

611
488D.

101.

Ibid.,

102.

Ibid.

103.

Vide

104.

Cf. GRUMEL, V.
et
eon de fame
Maxime le
saint
pp. 401-402.

Ambig.

PG 91,1101C.
hypoatatique
'L'union
at la comparaidu corps chez Leonce de Byzanoe at
1926,
Confeseur'.
Echoe d'Orient(25)
-'

uec. 13, PG 91,145C-148A.

105.

13,

PG 91,

532B.

106.

Ep.

107.

Ibid.,

108.

Cf.

109.

Ambig.

110.

Cf.

111.

Ambig.

112.

Ep.

113.

Ibid.,

517B.

114.

Ibid.,

532BC.

115.

a.

116.

Ibid.,

488CD.

117.

Ibid.,

489B.

118.

Opusc.

8, PG 91,64D.

119.

EE.. 13,

PG 91,517A.

120.

Ibid.,

529D.

121.

Ibid.,

529A;

122.

Vide

123.

to this
For background
'The Later
vide LLOYD, A. C.
Neoplatonists'.
The Cambridge
History
Greek
of Later
Phi
Medieval
Earl
A. H.,
and
oso h,
ed. Armstrong,
Calm r
967, esp. pp. 283-296.
ge, University
ess,
For more specific
information
aspect
on this
of
teaching
Porphyry's
Elementa
GREDT, J.
vide
Philosophiae
Aristotelico-Thomisticae
Freiburg,
3--T3-6-.
her er
Co..
12
pp.
,

124.

Vide

517B.
GARRIGUES, J. -M.
PG 91,

off.

cit.

off.

cit.

P.

194.

1409C.

GARRIGUES, J. -M.

p.

194.

PG 91,1048C.

13,

12,

PG 91,517A.

PG 91,488D.

Vide

et_

ibid.,

BALTHASAR, H. U. VON.

12, PG 91,488C.
E.
is not to be found

520A;

Liturgie

in

A note
Cyril.

529D.

Cosmique,

in

Migne

p.

says

182.

that

612
125.

There

is

too

a failure

to distinguish

the unity

that

the individual
from that
characterizes
which distingthe hypostasis.
'Individual'
does not have to
uishes
anything
connote
more than numerical
of
qualification
it
is basically
distinction,
species;
a quantitative
tioov - et6o5
The notion
introduces
of
person
.
that
transcends
an altogether
new dimension,
essences
determinations.
and their
quantitative
This refinebut it is adumbrated
ment was to come later,
in the
bicoxeCdistinction
that
Maximus suggests
between
bx6cTaoi.
is
and
4
it
svov
even
not
although
,
in his work.
Vide BALTHASAR, H. U. VON.
elaborated
PLOROVSKY, G.
op. cit.
Creation
pp, 162-172;
and
Redemption,
pp. 19-20.
126.

Ep.

12,

PG 91,488D.

127.

ER.

13,

PG 91,517C.

128.

Vide LEONTIUS OF BYZANTIUM.

Contra
Neetorianos
at
1. PG 86,1292A.
Eutychianos
GRUMEL, V.
Hs
o.
cit.
Two
that
the
p. 3979 points
'nature'
out
word
for Leontius
meanings
the one
of Byzantium:
designating
the essence
physical,
or the elements
that
the substance;
logical,
the other
constitute
designating
the universal,
the species,
that
is to
say the likeness
of the constitutive
elements
of
the common type realized
in each of
many beings,
them.
But as we note below,
did not reach
Leontius
the ontological
in his meditations
universal
on
'human nature'.
the distinctive
For him,
mark of
the human eIboc
it was composed of two
was that
the body and the soul.
Vide PG 86,1289Dnatures,
12913.

129.

Vide Contra Nestorianos

1, PG 86,
et Eutychianos
1277D.
sew ere we
n-a-thatthe
characteristic
q
is
of hypostasis
xa6'6av'rw
co r6c
(Adversus

Argumenta

Severi,

PG 86,1933A).

130.

Cf.

BALTHASAR, H. U. VON.

131.

Ep.

12,

132.

Vide

BALTHASAR, H. U. VON.

op.

133.

Vide

GRUMEL, V.

p.

134.

Ep.

12,

135.

Ep.

139 PG 91,517AB.

136.

E2.12,

137.

BALTHASAR, H. U. VON. OP, cit.

is not accident
that-Vhe stoic

2.

cit.

p.

179.

PG 91,488B.

op.

cit.

cit.

p.

179.

403.

PG 91,4890-491C.

PG 91,488B.
p.

180 recalls
xae'SAov

fecund
appears;
C.
(Pft
source from which
and reborn without
the millions
cessation
of
lar beings which lose themselves
in it.
It
fact,
he reminds us, birth
death
and
natural
CoS
of man c
and
9O LC .

that

it

are born
particuis, in
that make

613
138.

that
Vide Ep. 13, PG 91,516D-520D.
Severue
To plead
is soteriologically
philososound while,
perhaps,
it is then
weak, seems to be an evasion
phically
since
his reflections
that
are weak
possible
on soteriology
too!

139.

Vide Ep. 13,

9D.

140.

Cf.

141.

Vide

0 uec.

142.

Vide

EP.

143.

Vide

Ibid.,

144.

Vide

Ep.

145.

Vide

Opusc.

146.

Vide

EE.

13,

PG 91,

521B.

147.

Vide

Ep.

12,

PG 91,

468D.

148.

Vide E.

15,

PG 91,

557CD.

149.

Opusc.

150.

Vide

151.

Ep. 15, PG 91,560B0.

152.

Vide

153.

Vide Ep.
491C.

154.

EP.

155.

Vide

Ep.

15,

156.

Vide

Or.

Dom. PG 90,876CD.

157.

EP. 13,

PG 91,517C.

158.

EE.

15,

PG 91,557B.

159.

SCHONBORN, C. VON.

160.

Cf.

161.

Opuec.

162.

Vide

163.

Vide ER-139 PG 919 529AB.

164.

EP. 13, PG 91,517C.

PG 91,525D-528A;

GRUMEL, V.

13,

PG 91,152

PG 91,489B;

ibid.,

537A.

PG 91,
1,

Ep. 12,

Cf.

PG 91,36D.

24, PG 91,268B.

GRUMEL, V.

13,

Opusc.
15,

13,

22.

cit.

p.

406.

PG 91,148C.

PG 91,556D;

cf.

EE.

12,

PG 91,489C-

PG 91,517C.

1 in.

n.

AB.

PG 91,525D-529A.
517B;

14,

En. 12, PG 91,

403.

p.

op.. cit.

14,

Cf.

PG 91,553C-566A.

L'Icone

4,8.16.

9, PG 91,121D.
12 supra.

du Christ,

p.

117.

614
121AB;
Ep. 15,
1045A;

165.

ibid.,
Vide Opusc. 9, PG 91,117D;
Ep. 14, PG 91,536A;
PG 91,224A;
573A;
Ambig. PG 91,1044D;
ibid.,
1060B.

166.

Vide BALTHASAR, H. U. VON. Liturgie

Cosmique,
I;,
22,69,166-167,
LETHE
F. -td.
and
c it.
85, especially
nn. 39,43,44.

167.

Ambig.

168.

Vide

169.

Myst.

19,
usc.
PG-9-19
ibid.,

pp. 21pp. 77-

PG 91,1036B.
Dom. PG 90,884C.

Or.

PG 91,701A.

4, PG 91,61C.

170.22usc.
171.

LOSSKY, V.
"
120-123.

In
-"

the

172.

RIOU, A.

173.

For an excellent
and the
summary of the problems
developing
to the Hypostatic
with
solutions
regard
Union,
London-New
vide KASPER, W. Jesus the Christ,
(a tranelaYork,
Burns & Oates,
Pauket
Press,
i97
t16n of Jesus der Christus,
1974 by Green, V. )
Mainz,
pp. 230-268,
especially
pp. 240-252.

174.

THOMAS AQUINAS.

175.

Idem,

176.

Idem, Summa Theolo hioa,

3.2,10;
8,5, ad3;
ibid.,
i bid.
wire
1, a =,21,1,
he
ad3,
quotes
,
UM
PG 94,
OF DAMASCUS, De Fide Orthodoxa,
3,24,
1089D.

177.

GUILL0U,
1973, p.

178.

LETHEL,

179.

GARRIGUES, J. -M.
Maxime le
p.
divin
de
1'
avenir
o,
mme

180.

des
Gottes
HEINZER, F.
Sohn als Mensch, Die Struktur
-beiMaxmus
Chr
Menscheins
Confessor,
pp. 70-1T7
His distinction
forma -ma er
to Oompowith
regard
is very useful.
Hypostasis
site

181.

LEONTIUS OF BYZANTIUM.
86,1945B-D.

182.

HEINZER,

183.

I,E ONTIUS OF JERUSAIE M.

1485A-1488B.

184.

Ibid.,

22. cit.

De Unitate

M. -J.
118.
F. -M.

F.

1485D.

Image

p.

and Likeness

91, n.

pp.

3.17,2.

a. 4.

Le Mystere

du Pere,

2.

82,

cit.

OP. Cit.

God,

12.

Summa Theologica,

Verbi,

of
-'

p.

n.

Fayard,

39.

Confeeseur.
171.

Adversus

P.

Paris,

La charite

Argumenta

Severs,

PG

81.

Adversus

Nestorianos,

PG 86,

615
PG 86,

LEONTIUS OF JERUSALEM.
1568AB.

186.

LEONITUS OF JERUSALEM. Adversus

PG 86,1280A.
Eutychianos,

187.

Idem.

188.

LEONTIUS OF JERUSALEM.
1568AB.

189.

Ibid.,

190.

Ibid.

191.

treatment
For a more extended
of
HEINZER, F.
Pp. 94-108.
off. Lit.

these

192.

LEONTIUS OP BYZANTIUM.
PG 86,1921A.

Adversus

Argumenta

193.

LEONTIUS OF JERUSALEM.
PG 86,1485D.
Vide a.
find
Maximus co-ordinating

Adversus
Nestorianos,
G 91,
15
were
the two ideas.

194.

(PG 86,1916DArgumenta
Severs
In the Adversus
1917A) Leontius
whether
of Byzantium
asks himself
ev
Ocwpovthe nature
ctbeL
Tai
v
assumed was 'r
&g6.
9v
that
he
q
vW
and
or ti'v
concludes
p. vBv
is the same in either
the
1.dyoC of nature
case,
d,Aws
by the
it is not modified
or
e`v 'iv L;
beings
hypostatic
individual
Many
paractuation.
it;
do not divide
ticipating
in one specific
nature
does
being's
in
natures
one
participation
several
In fact
Maximus will
point
not mix them (1917B).
the unity
out that
and diversity
are in direct
the
the unity
the greater
the greater
proportion,
(0 usc.
7, PG 91,97A).
diversity
The humanity
in
assumed by The Logos is one and the same nature
in an individual.
men share as the nature
which all
HEINZER'; op. cit.
OTTO, S. for
P. 74, tackles
that
Leontius
suggesting
nature 1v
means an individual
'roov
that
he
pointing
out
confuses
with cp52Vis
tidq
Leontius
g3OLC
reminds
us that
does
imply
',
in
hypostasis
Christ
not
a
second
r6
e19l7B).
The humanity
before;
has not existed
it
in the hypovM only as an assumed nature
exists
thereby
indivits
stasis
of the Logos,
acquiring
The humanity
iduality.
becomes singular
of Christ
in the assuming
person
which makes it such by allowing it to have singular
DOUCET,
characteristics.
(op. cit.
that
the twofold
p. 211) acutely
remarks
fun ctTo-n of subsistence
to the human
regard
with
the two notions
of Christ
can be aligned
nature
with
that
used by Maximus,
'a
of hypostasis
of Basil,
particular
with
nature
characteristics'
and that
of
Leontius
of Byzantium,
by itself'.
'a subsistent
to the status
With regard
he
of the nature
assumed,
that
out
the Fathers
ordinarily,
points
speak of

Advereus

Adversus

Neotorianos,

185.

Argumenta

Severi,

Adversus

Neatorianos

et

PG 86,1945BC.
PG 86,

Nestorianos,

1568BC.

themes,

vide

Severi,
1,20,
we

616
the assumption
making
of a complete nature without
(o
is
it
whether
universal
or particular
precise
.
of
p. 212) and he rightly
cit.
says that the though
Eimus
between the notion
of nature as
oscillates
logos
and the whole nature embracing
ensemble
of
an
(op cit.
individuals
p. 209).
195.

PG 91,60C.

196.

Vide HEINZER, F.
=ng
elaboration

197.

'La
GARRIGUES, J. M.
d'apres
Maxime
saint

198.0

4,

uec.
15,

op. cit.
=a.
of

pp.

133-139

for

a pains-

Personne
composes du Christ
le Confesseur',
pp. 202-203.

PG 91,61B.

199.

Ep.

200.

Ambig.

201.

Emphasis
of the
character
on the 'gnoseological'
of Christ
should
particularities
of the humanity
foundation
not distract
us from their
ontological
in His hypostasis.

202.

Vide

Pyrr.

203.

Vide

Appendix

204.

The expression

205.

Ambig.

206.

Ibid.,

1072C.

207.

P rr.

PG 91,348A.

208.

Vide

209.

Ep.

210.

Vide

PRESTIGE,

211.

Vide

Opusc.

212.

This seems to be the guiding

principle
de Maxime le
La Dispute
of DOUCET, M.
Vide p.
avec Pyrrhus.
.

213.

Pyrr . PG 91,352B.
Cf. DENZINGER-SCHONHETZER, n.
294 : Agit
forma cum alterius
enim utraque
communione
est.
guod proprium

214.

Pyrr.

PG 91,352B.

215.

Pyrr.

PG 91,352B.

216.

Ambig.

PG 91,560BC.
PG 91,1037A.

PG 91,290A-C.
IV.

is VON BALTHASAR's.

PG 91,1072AB.

348C.

ibid.,
15.

PG 91,557A-C.
G. L.

op.

cit

. pp.

242-264.

9, PG 91,121AB.

PG 91,1052C.

in the work
Confesseur

617
L'Icone

SCHONBORN,C. VON.

du Christ,

pp.

122-123.

217.

Cf.

218.

Vide SCHONBORN,
PG 87,3169D.
Synodica,
Vide Eistola
de Jerusalem,
Vie Monaetique
C. V . Sophrone
et
pp.
for
215Dogmatique,
Confession
on
commentary
,
this
passage.

219.

Pyrr.

PG 91,

220.

Pyrr.

PG 91, 3450-348B.

221.

Ambig.

PG 91,1056D-1057A.

222.

Vide
Pyrr.

223.

Cf.

224.

Vide DOUCET, M.
22. cit.
p. 468.
PG 87,3,317780
S odica,
EpUtola
same distinction.

225.

SCHONBORN, C. VON.

226.

Opusc.

227.

Vide

228.

Pyrr.

PG 91,289B.

229.

Pyrr.

PG 91,292B-D.

230.

DOUCET, M.
approval.

231.0

345C.

E p. 19, PG 91,593AB;
G 91,345D.

Opuec.

20,

PG 91,232AB;

Ambig. PG 91,1060A-C.

10,

3,

du Christ,

p.

123.

PG 91,137A.
PG 91,290A-C.

Pyrr.

usc.

L'Icone

Vide SOPHRONIS,
has the
who
,

cit.

92.

p.

129 quotes

BECK, H. G. with

PG 91,53C.

232.

de Maxime le Confesseur
La Dispute
DOUCET, M.
avec
Tex ems,
criETque,
tra uct ons
P rrhus,
Intrdu
(an unpublished
1972,
thesis)
Montreal,
et notes
the finest
This is,
of
piece
perhaps,
vide p. 149.
It
have
times.
to
in
Mmian
recent
study
appeared
is a model of exact
What it may lack
scholarship.
it makes up in reliability.
It becomes
in sparkle,
a subject
of disagreement
of
only where the thought
becomes
interpretation
by scholars
Maximus and its
intrinsically
instance
obscure,
as, for
where to
the emphasis
to the relationship
place
with
regard
and person.
of nature

233.

Vide

OP. cit.

P.

155.

234.

Vide

92"

cit.

p.

156.

235.

Opusc.

1,

236.

Pyrr.

PG 91,293BC.

237.

PG 91,21D.

Vide DALMAIS, H. -I.

des activites
'Le vocabulaire
[ntellectuelles,
dans
volontaires
et spirituelles
1'anthropologie
de S. Maxime le Confesseur',
pp.
193-197.

618
Maximus the Confeaeor,
Centuries
n Charity,

The
pp.

238.

St.
Vide SHERWOOD, P.
etic
The Four
Life,
55-63.

239.

Vide, DOUCET, M. op.

240.

Ibid.,

241.

both
For an authoritative
essay on the human act,
to
Maximus
the
the
teaching
of
regard
sources
of
with
the
influence
his
to
as
on
as
well
a
commentary
and
it,
vide
as he understands
elements
of the process
IS. Maxime le Confesseur
GAUTHIER, R. -A.
et la
de
de
l'acte
humain'.
Rescherchea
psychologie
1954, pi-. 51Theologie
et Medievale(2
cienne
100.

242.

Pyrr.

243.

Vide GAUTHIER, R. -A.

pp. 71-82 for an
op. cit.
InDOUCET,
human
Cf.
tie
the
act.
atages
account
of
,
the
355-382.
These
M. op. cit.
apply
reference
pp.
from the works
fo1T wing citations
of Maximus.

244.

Vide

usc.

245.

Ibid.,

17C.

246.

Vide
rr.
on yvwr

247.

Pyrr.

248.

Cf . DOUCET, M. op.. cit

cit.

169-190.

pp.

p. 189.

PG 91,293B-C.

1,

PG 91,29A.

For a full
PG 91,308A-309A.
pp.
vide DOUCET, M. op. cit.

discussion
374-378.

PG 91,308C.
376.

.p.

PG 91,297D-300A.

249.

rr.

250.

Vide

251.

Opuec.

252.

Liturgie
BALTHASAR, H. U. VON.
PG 9T-9
Vide e. g. Pyrr.

Opusc.
16,

19,

PG 91,220B-221C.

PG 91,192BC.
Cosmique,

p.

198.

253.

Pyrr.

254.

du Christ-,
de L'Agonie
Vide LETHEL, F. -M.
Theologie
=a
Dieu et son importance
humaine du Fse
iberte
1umiere
ique
Maxime
soter
oo
m ses en
par Saint

PG 91,309A.

Con esseur

(TheZgle-Historique

) Par s-,

Beauchesne, 1979.
Editions
This is an elegant
piece
by an admirable
Gallic
of work, characterized
clarity.
The only qualifications
for are again
that it calls
in those areas that do not yield
to analysis
easily
the
disagree.
and where
eriti

255.0
256.

usc.

6, PG 91,65A-68D.

LETHEL, P. -M.

op.

cit.

p.

92.

619
p. 93.

257.

I_.,

258.

GREGORY OF NAZIANZEN.

259.

LETHEL, P. -M.
p. 99, reminds
us that
o.
cit.
To say that
Christ
Maximus is careTul
obeys His
the harmony between
the two wills
Father
so that
is lived
in His relationship
in Christ
to His
Father
between himself
and not in relationship
as
as God.
man and Himself
of. THOMAS AQUINAS.
3,20, a 2.
Summa Theologica,

260.

Vide

261.

Or.

262.

la
Vide GARRIGUES, J. M. Maxime le Confesseur,
divin
de 1'h m_me, pp. 136-M EG for
ccharite
avenir
how
in
this
Maximus understands
to
suggestions
as
Hid view of
Christ
to men.
and its
communication
the 'created
imprint'
of the Hypostasis
on the
humanity
Cf.
needs further
of Christ
elaboration.
divine
Idem,
'L'energie
et la grace chez Maxime
TeConfesseur'.
1974, pp. 272-296.
Istina,

Ep.

101,

PG 37,1810.

PG 91,396C-399B.
Dom.

PG 90,901C.

CHAPTER VI

FOOTNOTES

620

PG 90,884A-905B.

Or. Dom.

I shall
In the following
refer
revision
of Part II,
by the
to the five
of Maximus'
exposition
sections
(1).
in
this
scheme,
used
numbers
e. g.

Or.

Ibid.,

896A-897A.

Ibid.,

897A-900D.

Ibid.,

900D-904B.

Ibid.,

904B-905B.

for a
Vide THUNBERG, L.
o
cit.
pp. 244-349
treatment
thorough
aspect
of Maximus'
teaching.
Vide too the excellent
of
series
teaching
Maximus'
aspects
of
on various
articles
in which he deals with his
by DALMAIS, I. -H.,
doctrine
'La
spirituelle
especially:
anthropology,
le Liber
d'apres
de saint
Maxime le Confesseur
(26) 1953, pp. 17-39;
'Un
Irenikon
Asceticus'.
du Pater
le commentaire
traite
contemplative:
Revue d'
de saint
Maxime le Confesseur'.
Noster
(29)
123-159;
de
Asceti
pp.
ue
sti
ue et
le
de
Maxime
'L'aut
saint
spirituelle
roplogTe
(36) 1961, pp.
Confesseur'.
Recherchen
et Debate
tea
202-211;
RANT
S,-A.
0
sterion
eton,
kata
hagion
ton
ton
Maximop
soterias
om
1-975-, presents
the ascetical
teaching
Athens,
of
Vide
fashion.
Maximus in a lucid
and orderly
especially
pp. 125-158.

Qu.

PG 90,884A-896A.

Dom.

PG 90,2530.

Thal.

10

Carit.

11

Ibid.,

2,16,

PG 90,988D-989A.

12

Ibid.,

1,92,

PG 90,981B.

13

Qu.

14

Carit.

15

Vide

16

The best study

teaching
of this
aspect
of Maximus'
is that
Philautie,
De la tendresse
of HAUSERR, I.
le
Maxime
pour soi a la charite,
se on saint
For the genesis
Confesseur.
of
and
9LXauv a
its
spawning
of the other
vide pp. 57-83.
passions,

17

Carit.

3,40,

Thal.

472D.

1,67,
u.
.

PG 90,1028D-1029A.

Thal.

2,59,

PG 90,973D.
PG 90,461A.

PG 90,1004B.

621

PG 90,1056C.

4,37,

18

Ibid.,

19

Qu. Thal.

20

Vide

Or. Dom.

21

Vide

Carit.

22

Ibid.

23

Cap. Theol.

24

EE. 4, PG 91,413B.

25

Ibid.,

26

Or.

27

Vide

28

Vide Cam.. Theol.

48, PG 90,969BC;

29

Carat.

1,80,

PG 90,977C.

30

Ibid.

1,61,

PG 90,973A

31

Ibid.,

3,43,

PG 90,1029B(S).

32

EE.

33

Carit.

34

Ibid.,

35

Vide

36

Carit.

37

Ibid.,

2,71,

PG 90,1008A(S).

38

Ibid.,

2,85,

PG 90,1012BC.

39

Ibid.,

3,94,

PG 90,1045B.

40

Vide

41

Vide DALMAIS, I. -H.

'Le vocabulaire
des activites
intellectuelles,
dann
volontaires
et spirituelles
de S. Maxime le Confesseur'
l'anthropologie
pp.
193-197.
I am indebted
to this
splendid
article
for much of what follows
in this
paragraph.

42

Vide

43

Ibid.

44

Ibid.,

PG 90,260D.
PG 90,896C.
3,64,

PG 90,1036C.

1,15,

PG 90,1088D-1089A.

413D.

Dom. PG 90,885A.
1,66,

Carit.

14,

PG 90,973C.

1,15,
PG 90,1088D.
Cf.
ibid.,
3,14,
PG 90,10

(S)

Carat.
r
ODD.

PG 91,537D-540A.
1,81,

PG 90,977CD.

2,33,
ibid.,

PG 90,996AB.
32,

2,20,

PG 90,989C

3,93,

ibid.,

Qu.

PG 90,993D-996A.

Thal.

313B.

(S)

PG 90,1045B.

PG 90,313A.

1,

622
45

Ibid.,

316A.

46

Qu. Thal.

47

Vide Carit.
TM.

48

Vide

Ep.

49

Vide

Carit.

PG 90,281B.
1,3,
2,

PG 90,961B;

Cf.

Thal.

flu.

PG 90,

PG 91,396B-D.
3,43,

PG 90,1029B.

2,33,

PG 90,996AB.

Cf.

t u.

PG

Thal.

oo,,200.
50

Vide Carit.

51

Vide Ep.

52

Carit.

53

Vide DALMAIS,
contemplative,
le Confesseur',

2, PG 91,400AB;

4,37,

ibid.,

404B-D.

PG 90,1056C.
I. -H.
'Un traite
Le Commentaire
p. 139.

de theologie
du Pater
do S.

Maxime

54

Or.

55

Ibid.,

56

Ibid.

57

For an elaboration
of these observations,
vide
DALMAIS, I. -H. 'Le vocabulaire
des activites
intellectuelles,
dann
volontaires
et spirituelles
l'anthropologie
de S. Maxime le Confesseur',
pp.
190-197.

58

( yveiB )
Vide MEYENDORFF, J.
'Free Will
=ant
Maximus the Confessor'.
The Ecumenical
(3) pp. 71755
Civilization
of Orthodox
.

59

For a more elaborate

treatment
of this
BALTHASAR, H. U. VON.
Liturgie
Cosmue,
nth- this
242.
In my handling
subjjctI
concentrated
on an analysis
of one text
the trees.
not to miss the wood for

60

Vide Ambig.
Vi.

61

Vide

QLu. Thal.

62

Ibid.,

393AB.

63

Qu. Thal.

64

Vide BALTHASAR, H. U. VON.

o . cit.
p.
'In Christ
raw, written
says:
natural
law of grace are summed up'
(tu.
Thal.

65

Qu.

Dom. PG 90,885AB;

ibid.,

888C-892A.

892A.

Thal.

PG 91,1285C-1288A.

Vide

in
World

theme, vide
pp. 221have
in order

supra

p.

218-

PG 90,308B.

PG 90,7240.

PG 90,7240-725A.

222.
Maximus
law and the
PG 90,308BC).

623
Mt 7,12;

Lk.

6,13.

66

Tob.

67

Thal.
Qu.

68

We have seen
Pater
Noster.

69

Mt. 5,43.

70

Qu.

71

Jn 15,13.

72

'Human Capacity
Vide ZIZIOULAS,
J.
and Human
Exploration
Incapacity:
A Theological
of Pereonhood',
pp. 407-408.

73

Vide Ascet.

74

Qu.

75

204 ff.
PG 91,1097AB.
Ambig.
for
Vide suprapp.
ion
fected
in the
'Media
on
some reflections
Church by the Spirit'.
There may be a little
overlapping
in the following
parawith what is there
but they have been added for the sake of
graphs,
rounding
view of how
off this
sketch
of Maximus'
his end.
man attains

76

Ibid.

77

Myst.

78

Vita

79

Qu.

80

Ibid.,

81

Vide

82

PG 90,673C.
Qu. Thal.
Yu-117er statement.

83

Ibid.,

84

Ibid.

85

4,16;

PG 90,725AB.
is

used

in

the

Prologue

of

the

PG 90,725CD.

Thal.

Thal.

how this

PG 90,917B.
PG 90,725D-728A.

PG 91,668B.
PG 90,93D.

ac Certamen,

PG 90,297D-300A.

Thal.

365AB.
Qu.

PG 90,521AB.

Thal.

605B.

Qu. Thal.

Cf.

ibid.,

Cf.

Ibid.,

521B-524A

for

608A-C.

PG 90,280D.

86

Vide SHERWOOD, P.
St. Maximus the Confessor,
The
pp.
Life,
The Four Centuries
Ascetic
Charity,
on
78BERG, L.
'Symbol
;Pt
and Mystery
n St.
Maximus the Confessor.
With particular
reference
to the doctrine
Maximus
of eucharistic
presence'.
HEINZER, P. & SCHONBORN, C. (eds. ) pp.
Confessor,
285-3080

87

Cap. Theol.

88

Qu. Thal.

1,81,

PG 90,1120B(S).

PG 90,281B.

624
89

Or.

90

Ibid..

873C-876C.
876A.

93. Ibid.,
92

PG 90,872D-873C.

Dom.

Ibid.

9.3 Ibid.,

873D-876A.

94

Vide

95

Vide DALMAIS,
contemplative,
le Confesseur',

96

Or.

97

Ibid.

BALTHASAR H. U. VON.

Liturgie

I. -H.
'Un traits
le commentaire
p. 125.

Cosmigue,

pp.

de theologie
du Pater
de S. Maxime

PG 90,876A.

Dom.

918 Ibid.
99

Ibid.,

876B.

100

Ibid.,

881AB.

101

Ibid.,

881B.

102

PG 90,1065A.

103

Vide Myst.

PG 91,672D-673B.
Orationis

104 Vide Expositio

Vide

107

ER.

108

Ibid.

109

Vide

Or.

110

Vide

Appendix

111 Ep.

PG 90,881B.

PG 90,680B.

106

Myst.
2,

Dominicae,

PG 90,1085CD.

165 Cap. Theol.

PG 91,3960.

Dom.

PG 90,889A.
IV.

2, PG 91,3960.
396BC.

112

Ibid.,

Z13

Or.

Dom.

PG 90,884A.

114 Or.

Dom.

PG 90,881B-884A.

115 Vide ORIGEN. De Oratione,

116 ou. Thal.

PG 90,469A.

117 Or. Dom.

PG 90,905BD.

253-265.

PG 11,415-

625
118

Ibid.,

119

'Aux sources
Vide VILLER, M.
d'Evagro
lea oeuvres
Maxime,
n. 161 for a note on JpooeuXIj

905C.
do S.
de la spiritualito
le Pontique',
pp. 251-252,
from
as distinct

e, ioL<; in Origen and Nvagrius.

The analogical
character of atz-noLG :. in the Pater Nostor is based on the
ur-Father'.
thou
of
character
petitionary
120

Or.

121

This

Dom.
is

PG 90,905D-908D.
obvious

from

the

conjunction

of P%e%u and

aywcdw.
122,

Vide

123.

Carat.

124

Vide BALTHASAR, H. U. VON.

26 -265.

125:

Or.

12,6

Vide Qu. Thal.

PG 90,329B-336C.
1,97,
Cf. Carat.
ibid.,
3,97,
PG 90,9810;
For the
PG 90,104500.
dependence of Maximus on Evagrius
triad
for this
and
the corresponding
%pax' xrj,
c vot, xA xat 6so-

infra.

PG 90,1000C.
Liturgie

Cosmigue,

pp.

PG 90,908D.

Dom.

It
AoyCa , vide VILLER, M.
92. cit.
pp. 164-166.
that
c yaiu
can be said summarily
a more
plays
fundamental
in the theology
part
of Maximus than in
that
the dependence,
of Evagrius,
so that
which
discerns
Viller
and illustrates
needs to be
so ably,
than
he
Vide DALMAIS, I. -H.
allows.
more qualified

' L'heritage
dans la syn
evagrien
le Confesseur'.
Studia Patristica
PP. 356-363.

lese de saint
(8) Berlin,

127

Ambig.
PG 91,1285A.
I am indebted
to VILLER,
for his- citations,
Pp. 162-166,
off. cit.
which
use in the rest of this paragraph.

128

Carat.

129.

Ibid.,

2,28,

PG 90,9920.

130"

Ibid.,

3,44,

PG 90,1029B.

131

Ibid.,

2,6,

132

Ibid.,

2,55,1001CD.

133-

Ibid.,

2,26,

134"

Ambig.

135,

Ibid.,

136.

Carat.

137;

Myst.

2,26,

PG 90,992B.

PG 90,985AB.

PG 90,992B.

PG 91,1285A.
1285B.

2,5,

PG 90,985A.

PG 91,673B.

Maxime
1966,
M.
I

138

cap. Theol.

139

Carit.

140

Vide Carit.

141

Carit.

1,98,

4,57,

142. Carat.

PG 90,1124B.

626

PG 90,1061A.
4,70,

PG 90,1065A.

4,44,

PG 90,1057B.

4,70,

PG 90,1065A.

143

Ibid.,

1,94,

PG 90,981BC.

144

Ibid.,

2,7,

PG 90,985BC.

145'

Ibid.,

1,94,

PG 90,981BC.

146

Ibid.,

1,78,

PG 90,977BC.

147'

Vide Q.

14.8

Carat.

149.

Ibid.,

150

do la
'Los commentaires
byzantines
BORNERT, R.
du VIIe au XVe siecle',
1966,
Paris,
divine
liturgie
I have relied
on his
of Maximian
p. 93.
synthesis
ibid.,
texts,
the next two
pp. 90-97 in writing
For Maximian
to
references
gua'taywyCm
paragraphs.
1320D;
91,1233C;
ibid.,
Ambi
PG
ibid.,
1409B;
vide
.
12 6A.
ibid.,

151'

Vide Ambig. PG 91,1285A.

152

Ibid.,

153.-

Vide BORNERT, R.

154'

Carit.

155

Q.

156

that
this
between
Below I suggest
may be a distinction
terms from a later
and infused
contemplation,
acquired
tradition.
the former
Maximus says that
and different
the latter
and hope, while
comes from fear
comes from
love.
While
charity
can be the mean of empirical
knowledge
of God, fear
and hope would seem to require
kind of 'presence'
another
as
which would be genuine,
his reader
Maximus assures
in Carat.
but which
2,6,
would not seem to be its
own guarantee
as is the case
knowledge
in mystical
that
in the strict
sense,

PG 90,293D-296A.

Thal.

PG 90,981D.

1,97,

(S).

(S).

1160A.
OP. cit.

p. 93.

PG 90,981D.

1,97,

PG 90,3720.

T_"

&yc

by

mediated
157'

Qu.

158

Ibid.,

159

Vide

Carit.

16Q

Ibid.

(S).

Thal.

PG 90,608B.

737A.

3,97,

PG 90,1045D.

627

161

Ascet.

PG 90,925D-928A.

162

Carit.

3,44,

16.3

Ibid.,

1,94,

PG 90,981BC.

164

Ibid.,

4,86,

PG 90,1069B.

165

Ibid.,

2,1,

16"G

Ibid.,

2,61,

167

Myst.

PG 91,676C.

168

Maxime
Vide GARRIGUES, J. M.
de 1 hommdivin
avenir

169

Carit.

170

Qu.

171-

Ibid.,

172

Car it.

2,6,

PG 90,985AB.

173'

Ibid.,

3,49,

PG 90,1032B.

174

Ambig.

175

'La tenebre mystique

Vide PUECH, H. -C.
chez le
Pseudo-Denys 1'Areopagite
et dans la tradition
23
Etudes
Carmelitaines,
annee, vol.
patristique'.

PG 90,1029B.

PG 90,984B.
PG 90,1004CD.

la

charite

PG 90,992CD.

2,27,

PG 90,329A;

Thal.

le Confenaeur,
176-199.

ibid.,

332A.

245B.

PG 91,

1168AB.

1938, pp. 33-53.

176'

Cap.

177

Ibid.,

178

Or.

179

Vide DAIIAIS,
intellectuelles,
l'anthropologie

180

Qu.

181.

Ambig.

PG 91,1112D-1113A.

182

Carat.

2,6,

183

Vide Qu. Thai.

184

TORRANCE, T. F.
Theolo
Chapman 19
Geoffrey

185,

SLu. Thal.

186

Cam. Theol.

Theol.

1,84,

1,39,

PG 90,1117C-

PG 90,1097C.

Dom. PG 90,8770I. -H.

'Le vocabulaire
des activites
dans
volontaires
et spirituelles
de S. Maxime le Confesseur',
p. 190.
PG 90,621C-624A.

Thal.

PG 91,985AB.

PG 90,621C-624A.
in Reconciliation,
-'948.
p.
,

PG 90,624A.
2,74,

PG 90,1160A.

London,

1,

628
187

DIONYSIUS, the
1065A.

188

Ambig.
Liturgie

Pseudo-Areopagite.

Ep. 1, PG 3,

Vide BALTHASAR, H. U. VON.

PG 91,1116D.
Co= Que, 253-12-W.

EPILOGUE

FOOTNOTES

PG 91,1345D.

Vide

Ambig.

Vide

ibid.,

1088C

Vide

Myst.

PG 91,688C-697B.

Vide

ibid.,

688CD.

Vide

ibid.,

688D-689B.

Vide

ibid.,

689BC.

Vide

ibid.,

6890.

Vide

ibid.,

689D-692A.

Vide

ibid.,

692A-C.

10

Vide

ibid.,

692D-693B.

11

Vide

ibid.,

693BC.

12

Vide

ibid.,

693CD.

13

Vide

ibid.,

693D-696A.

14

Vide

ibid.,

696AB.

15

Vide

ibid.,

696BG.

16

Vide

ibid.,

6960D.

17

Vide

ibid.,

696D-697A.

18

Vide

ibid.,

697A.

629

630
I

APPENDIX

the Life
of St. Maximus the
the possible
variations
account
Life
and Chronicles.

Table of
Chronological
into
taking
Confessor,
by the Syriac
suggested
Vita,

579

Opera,

& Chroniclea

Birth
life
Early
tinople;
monastery
Chrysopolis.

617

Life

Syriac

etc.

at Constanentered
of
becomes

Anastasius
disciple.
Went to

Moved to Jerusalem,
to Cyzicus.

then

from

626

Went into
exile
Chrysopolis/Cyzicus;
Vists
Crete.

628

No longer
near
the Chamberlain.

630

Arrives

in Africa.

632

Already

in Africa.

633

in Alexandria
Possibly
Pact
Sophronius.
with
and
Cyrus
Union
of
of
the Psephos of
later
S ergius .

638

Ecthesis
of
and Sergius.

John

Heraclius
Pyrrhus.

645

Dispute

646

Goes to Rome.

647

Typos

649

Lateran

of

Palestine;
_.

his

Cyzicus?

with

in
life
Early
Palaia
entered

633 and 641,

Between
to Syriareturns
Palestine.

In Syria
Ecthesis

641

the
after
of 638-

Returns

to Africa.

Constans.
Synod.
652 went to Constantinthe
ople to propagate
decrees
of the Lateran
Synod.

653

Taken to ConstantinPope
ople with
I.
Martin

654

Trial;
First
to Bizya.

exiled

2.
656

to suborn
Attempts
Maximus;
to Rhegium;
transferred
further
pressures.
Back to Constantinople.

662

to
Final Trial;
exiled
Lazica.
Death on the
10th of August.

631

APPENDIX
Expoeitio

872D
873A

873B

8730

Orationia

632

II

Dominioae

-A

Literal

Translation+

by God, who
I received
protected
my Master himself,
letters.
comes to me through his moat praiseworthy
in spirit
Indeed, he is always present
and cannot absent

himself
and yet he does not avoid
coming
completely;
the help
in imitation
of his servants
of God by the
that
the occasion
of hie virtue
abundance
and through
by nature.
God provided

to

Therefore,
marvelling
of his condeat the greatness
in his
fear
I have mingled
with affection
scension,
regard
and have formed from the two, fear
and affection,
consisting
of reverence
so that
one charity
and goodwill,
fear
not
shipped
of affection
may not become hatred,
by
become
fear
unaccompanied
contempt.
prudent
affection
love
law
the
inner
So, charity
and
appear
as
of
should
by
to it by nature:
related
everything
appropriate
dispels
by
it
it
hatred
masters
reverence
and
goodwill
blessed
in addition
The
David,
contempt.
recognizing
is a constituent
it,
that
I mean fear,
of divine
fear
'The
and
says:
charity,
of the Lord is chaste
(Pa. 19,9),
is he knew that
from age to age'
that
lasts
in the
from the fear
is different
that
this
consists
the one
because
Indeed,
dread of punishment
of crimes.
disappearing
by the presence
is expelled,
of
entirely
John shows somewhere
as the great
evangelist
charity,
(I
4,16);
John
fear'
he
'Charity
casts
out
says:
when
love.
the law of true
the other
naturally
characterizes
it preserves
for ever for the saints
By reverence
the norm and mode of
without
corruption
entirely
towards
God and towards
one another.
charity
And I, as I have said,
fear
with
affection,
mixing
down this
law of charity
in regard
to my
have laid
through
day:
from writing
Master up to this
restrained
lest
I am moved to
contempt
should
occur,
reverence
by goodwill
to write
so that
refusal
write
an honourable
to be hatred.
Bidden to do this,
may not be considered
thoughts
'the
I write
not whatever
occur to as because
(Wied.
thoughts
9,14)
of men are worthless'
according
but whatever
by grace
to Scripture,
God wills
and grants
'For the counsel
for effecting
what in profitable.
of
'lasts
for
the thoughts
the Lord',
says David,
ever;
(Ps.
from
to
his
heart
33,11).
generation
generation'
of

from
text
is
Greek
The
which the translation
*
Graeca XC, 872D-908D.
The
Patrologia
Migne,
is mine,
citations
of the scriptural
version
formula
of the Pater Noster
which is that
of
This-"accounts
for translating
liturgical
usage.
in 897A.
as 'daily'

of
made is that
English
from the
apart
the Roman

633

873D

Perhaps he means by the counsel

of God the Father the
(Cf.
the
Son
ineffable
only-begotten
of
self-emptying
2,7)
for the deification
Phil.
of our nature by

the
to
the
By
limit
he
all
ages.
a
sets
which
his
he
the
heart'
his
'thoughts
of
principles
means
of
by which He wisely
Providence
regulates
and Judgement,
life
different
future
generations,
as
and
our present
to
the
mode of activity
allotting
each
appropriately
be c one a it .
that
is the deithen the work of the divine
counsel
divine
the
it
the
fication
purpose
and
of
of our nature
to the goal of what
is the leading
thoughts
of our life
then it is profitable
to know and to experiis sought,
Lord's
duly
the
the
to
power
of
write
about
ence and so
his
to
in
Master,
But
own
me
since
my
writing
prayer.
this
by
God,
particularly
remembered
moved
servant,
the
I
of
matter
necesoity
subject
make
of
which
prayer
this
the
teacher
Lord,
the
I
prayer,
of
ask
my words,
it
the
to open my mind to the apprehension
mysteries
of
the
for
discourse
to
me
commensurate
and
give
contains
the
it
the
ideas.
For
contains
of
expression
clear
language
its
in
in
sum mystically
concealed
whole scope
to
it
to
properly,
proclaimed
more
clearly
put
or,
the language
in mind.
Indeed,
those who are robust
of
the things
the petition
the prayer
of
of all
contains
became
having
himself,
the
God,
Word
of
emptied
which
his flesh.
through
It teaches
the author
us to lay
Father
the
the
benefits
God
to
and
of which
claim
in
the
his
Son
the
through
of
natural
mediation
alone,
to
the giver.
For, according
is truly
Holy Spirit,
the Lord Jesus is 'the mediator
Apostle,
the divine
2,5),
between God and men' (I Tin.
making the Father,
flesh.
the
He
through
to
is
manifest
unknown,
men
who
the
in him through
the men who were reconciled
brings
(Cf. Eph. 2,18).
Being made man
to the Father
Spirit
he
them
their
for
account,
changing
on
and
without
becomes the author
and teacher
of so many new mysteries
their
in
that
any
comprehend
cannot
measure
reason
their
and
magnitude.
multitude
If

876A

876B

than the
There are seven in number more general
he
with
obviously
gave to men in keeping
which
rest,
The scope of the prayer,
his singular
as
generosity.
their
I said,
power in a mystical
way:
contains

876C

theology,
sonehip in grace, equality
of honour with the
life,
in
the restoration
of
a
share
eternal
angels,
the
inclination
to itself,
nature to dispassionate
destruction
of the law of min and the abolition
of the
tyranny
of the Evil One who mastered us by deceit.
Let us examine the truth
the Word of God made
In fact,
he reveals
in that in himself
For the whole Father
Spirit.
and perfectly
were substantially
they
flesh,
although
even
made

876D

of what has been said.

flesh
teaches theology
the Father and the Holy
and the whole Holy Spirit
in the whole Son, even
themselves
were not

former
The
delighted
in and the latter
flesh.
made
cothe
Son who himself
the incarnawith
effected
operated
in possession
tion.
For the Word remained
of his

634
intelligence
and his life
and was comprehended by no
one at all in substance
except by the Father alone
the hypostatic
union
and effected
and the Spirit
with the flesh because of his love for man.
877A

through
He gives adoptive
sonship,
conferring
the Spirit
in grace from above the birth
which
transcends
The protection
nature.
and preservation
of this in God is the free choice of those born.

the given
This loves with
ddsposition
grace
a sincere
and by the practice
of the commandments carefully
the beauty
the grace and by an
through
adorns
given
to
divinity
it
lays
to
emptying
of the passions
claim
having
such an extent
as the Word of God himself,
by
himself
emptied
voluntarily
of his own pure glory
economy, became and was truly
a man.

877B

877C

He has made men of equal dignity

with the
through
'having
not only because,
angels,
pacified
the blood of His Cross... things
in heaven and things

(Col.
1,20),
on earth'
made ineffectual
and having
the hostile
the middle
fill
powers that
place
between heaven and earth,
He showed that
as regards
the distribution
the festal
of divine
gathering
gifts
human
heavenly
because
of earthly
and
powers was one
the
joy
joins
in singingof
glory
nature
great
with
high;
the
God in one and the same will
on
powers
with
but also because after
the fulfilment
of the economy
body
He
the
having
behalf
with
on our
and
ascended
through
heaven and earth
He united
had assumed,
the
intelligibles
the
to
joined
Himself
sensibles
and
the
in
be
the
to
one
created
nature
and showed
by
to
itself
its
bound
and
virtue
parts,
of
extremes
I
He
the
knowledge
Cause.
the full
First
shows,
of
how, on the one
by what he did mystically,
think,
hand the Logos is the union
and
of what is separated
how the absence
on the other
of the Logos is the
to
then
learn,
is
Let
us
of what
united.
separation
in
through
the
for
Logos
activity
virtuous
strive
in
to
the
be
to
virtue,
united
not
only
angels
order
by detachment
from things.
but to God in gnosis
by making
He imparts
life
a share of the divine
in a way that He himself
Himself
understands;
eatable
have
from him such intellectual
they
do
who
received
so
in
know
taste
this
they
by
the
that,
food,
of
sense,
truly
that
is
knowledge
'the
Lord
good'.
accurate
(Ps. 34,8).
It is He who imbues those who eat with
a
they may be deified,
in as much
divine
so that
quality
is
the
is
bread
life
He
and
of
and
called
clearly
as
(Cf.
6,48;
78,25).
Jn.
Ps.
strength.

877D

to itself,
He restores
nature
not only because
free-will
He was made man and preserved
passionless
in
its
to
revolt
relation
nature,
nor
without
and
basis
from its
in
proper
was it shaken at all
those
but
Him,
who
crucified
against
rather,
nature
it
death
instead
the
chose
contrary,
of life
on
on
by which
the voluntary
behalf,
their
character
of

635
880A

the passion,

ratified

by the philanthropic

disposi-

tion of the one who suffered,

is shown;
but rather
in that he annulled
the hatred by nailing
to the
cross the record of the sin by which nature was
(Cf. Col. 2,14).
implacably
at war with itself
Having called
those who were far away and those who
that
is obviously
those who were under
were near,
the law and those who were outside
the law and
broken
having
the wall
that
in having
of partition,
the law of the commandments with his
clarified
decrees,
he created
the two into
one new man,
(Cf.
Eph. 2,14-18)
peace
us
making
and reconciling
to the Father
through
Himself
and to one another,
loggerheads
having
the will
the
no longer
with
at
principle
of nature;
rather,
we would be immutable
in free-will
as well
as in nature.

880B

free
from the law of in
He constitutes
nature
by not allowing
His incarnation
to precede
pleasure
for
For his conception
has taken place
our sakes.
paradoxically
without
was
semen and his birth
This means that
supernaturally
without
corruption.
he tightened
the bonds of the
when God was born,
transcended
by a birth
that
virginity
of his Mother
from the power of the
He frees
all
nature.
nature
law which dominated
it
in those who are willing
and
His self-chosen
death by the mortificawho imitate
tion
to sense.
of their
earthly
members with
regard
(Cf.
Col. 3,5).
is
For the mystery
of salvation
for the willing,
the coerced.
not for

Evil
8800

881A

He works the destruction

of the tyranny
One who dominated us by deceit:
casting

of the
the

flesh
that
in Adam at him as a
was vanquished
to show that
In order
weapon, He overcame him.
what
the
for death conquers
was previously
captured
by a natural
his life
death,
and destroys
conqueror
it became on the one hand ap bison
to him in order
he may vomit
that
those
up all
whom he had swallowed
(Cf.
the power of death
when he held away in having
Heb. 2,14);
hand,
it became life
to
on the other
the human race by impelling
the whole nature
to rise
(Cf. Rom. 11,
like
dough to resurrection
of life.
15-16;
I Cor. 5,6-7).
It was for this
especially
that
the Logos who is God becomes man -a
truly
fact
and piece
strange
of news - and voluntarily
death
the
accepts
of the flesh.

As I have said,
the text of the prayer will
be
found to contain
the petition
of all these things.
For it speaks of the Father,
of the Name of the

Father
Besides,
it presents
the
and of the Kingdom.
Father
by grace.
one who prays as being
a son of this
those in heaven and those
It asks that
on earth
become of one will.
It commands me to ask
should
bread.
for substantial
It prescribes
reconciliation
for men and binds
to itself
by forgiving
nature
and
being forgiven,
by the
not being hacked asunder

636

881E

881C

881D

884A

884B

differences
It teaches
us to ask not
of free-will.
into
temptation
to enter
and
which is the law of sin,
it recommends the avoidance
For it was
of evil.
the author
fitting
that
and giver
of the benefits
in
believe
Him
be
teacher
to
those
also
a
who
should
in
the
his
flesh,
imitate
the
conduct
providing
and
Through
as precepts
prayer
of life.
words of this
the hidden
treasures
these he revealed
of wisdom
(Cf.
in
that
knowledge
Him
Col. 2,
really
exist
and
the desire
impelling
3), clearly
of those who pray
to enjoy
them.
has called
Scripture
I think,
Because of this,
teaching
this
'prayer',
containing
as it does the
by
God to men.
through
given
of
gifts
grace
petition
inspired
described
Fathers
For thus our divinely
it
things
by defining
for those
prayer
as a petition
that
to
in
God
naturally
gives
men
a
way
which
in turn,
befits
Him, just
an undertaking,
as a vow is,
is a promise
that
sincerely,
of what men, who worship
the Scripture
to God.
besides,
They adduce,
offer
in its
own words,
out in many places
which bears this
them to the
for
instance:
'Make vows and render
Lord our God' (Ps. 76, ll. LXX), and 'As much as I
have vowed, I will
to you my Saviour,
my Lord'
render
(Jonah 2,10.
LXX).
These things
are said of vows;
'And
for instance:
to prayer,
and again
with regard
to the Lord saying:
"Lord
God, God of
Anna prayed
if listening
hosts,
hear your servant
and
you will
(Cf.
1,11),
the
I
Sam.
fruit
and
womb"'
of
give me
the king of Judah and Isaiah,
'Hezekiah
son of Amos
(Cf.
2 Chr. 32,20),
to
Lord'
the prophet,
the
prayed
disciples:
his
by
to
the
Lord
also
what was said
and
in
heaven"'
"Our
Father
'When you pray,
art
say:
who
(Matt.
6,9;
Luke 11,2).
So a vow is the voluntary
the
decision
of the one who made the vow to observe
hand, is a
prayer,
on the other
commandments;
by the one who has observed
them for
petition
to the good things
reference
with
observed,
renewal
a vow is the struggle
an
of virtue,
or, rather,
and
which God accepts
goodwill
with
greatest
offering
is the reward
prayer
of virtue
which God very gladly
in return.
gives
it has been shown that
Accordingly,
since
is a request
by the
for the benefits
given
prayer
let
Logos,
incarnate
us make Him our leader
who is
the teacher
of the formula
and go
of the prayer
boldly,
by contemplation
forward
exposing
carefully
in so far
the meaning of each word,
as it is
indeed,
the Logos himself
is wont to
possible;
to
our advantage
us the ability
us
and gives
equip
to take in the meaning of the One who says : 'pur
hallowed
by Thy name;
Father,
who art in heaven,
6,9-10).
Thy kingdom come' (Matt.
Straight
away
those who pray in these words to
the Lord teaches
begin duly from 'theology',
the
and being by essence

Cause of beings,

He initiates

them into

the mode of

637

8840

884D

885A

885B

Cause of beings.
existence
of the creative
For the
words of the prayer
contain
a manifestation
of the
Father,
of the Name of the Father
and of the
Kingdom of the Father,
so that we might be taught
from the very beginning
to venerate,
invoke
and
Trinity.
For the Name of the God
adore the unique
and Father
subiiMte
essentially
and is the onlybegotten
the Kingdom of the God and Father
Son;
subsists
essentially
For
and is the Holy Spirit.
'Kingdom',
what Matthew here calls
another
one of
the evangelists
has elsewhere
'Holy Spirit',
called
'Let your Holy Spirit
saying:
come and purify
us'
(Cf.
Luke 11,2).
For the Father
does not have the
Name as something
indeed,
do we
acquired
nor,
the Kingdom as a dignity
that was
understand
to have been added to Him, for He did not
considered
to commence also to be a
commence to be in order
but being always,
Father
He is always
or a King,
both Father
having
in any way at
and King,
neither
all
commenced to be, nor to be Father
nor King.
And if He is always,
then He is also both Father
and
King and therefore
the Son and the Holy Spirit
have
always co-subsisted
essentially
with the Father,
being from Him and naturally
in Him, above cause and
but they are not subsequent
to Him, as if
reason,
through
For
coming to be afterwards
a cause.
the power of simultaneously
relationship
possesses
demonstrating
the terms
it is and is said
of which
to be a relation,
them to be
without
allowing
thought
to the other.
of as one subsequent
When we begin
this
then,
prayer,
we are led to
honour
the consubstantial
Trinity
and superessential
being.
as the creative
And
cause of our coming into
besides,
to proclaim
the grace
we are taught
of ou
filial
deemed worthy
to call
adoption,
the Creator
by nature
by grace.
Father
Thus, reverencing
the
invocation
by grace,
of the Begetter
we should
strive
to exhibit
in our lives
the characteristics
of the
hallowing
his name on earth
parent,
and taking
after
Him as a Father;
to be
we should
show ourselves
by our actions
by what we think
children
and magnify
the Son
or do the author
of this
adoption
as sons,
by nature.
of the Father
the Name of the Father
But we hallow
by grace,
by clearly
the desire
who is in heaven,
mortifying
for material
things
and by purifying
ourselves
of
holiness
is the immobility
corrupting
passions,
since
When we arrive
and mortification
of sense desire.
at
that,
barkings
we hush the unbecoming
of the
irascible
has the eoneupisappetite
which no longer
it and persuading
cible
appetite
stimulating
it to
fror the pleasures
fight
that
it
are dear to it,
since
is already
by the holiness
mortified
that
is in
keeping
Indeed,
the irascible
reason.
with
appetite,
being by nature
the vindicator
of the concupiecible
naturally
appetite,
ceases to rage whenever
it sees
the latter
mortified.

638

885C

885D

888A

then,
by the rejection
Suitably
of aggression
in keeping
the prayer,
the power of
and desire
with
the Kingdom of the God and Father
comes for those
the repudiation
have
things,
of these
who, after
(Matt.
6,
become worthy
to say:
'Thy Kingdom come',
10),
to the Holy Spirit;
they
referring
already
have been made temples
for
God by means of the Spirit
(Cf.
the principle
through
and mode of meekness.
For, He says,
Eph. 2,21-22).
I rest
On whom shall
but on the meek and on the humble and on him who
(Cf.
66,2).
fears
Isa.
Consequently,
my words? '
from this
it is clear
that
the Kingdom of the God
belongs
to the humble and to the meek.
and Father
he says:
'Blessed
Indeed,
are the meek, for they
(Matt.
inherit
the earth'
5,5).
God did not
shall
to those who love Him this
as a heritage
promise
by nature,
holds
the middle
earth
which,
position
in
he speaks the truth
since
of the universe,
from the dead
'For when they shall
saying:
arise
take neither
husband nor wife,
but the
they shall
(Matt.
be
like
the
heaven'
22,30),
in
angels
shall
and 'Come you blessed
of my Father,
you shall
inherit
the Kingdom prepared
for you from the
(Matt.
25,34),
foundation
and elseof the world'
goodwill
where again to another
who served with
(Matt.
25,21).
into
the joy of your Lord'
'Enter
And after
Him the divine
'For the
Apostle
says:
trumpet
will
rise
will
sound and the dead in Christ
first
incorruptible.
Then we the living
who are
to
left
be borne away with
them in the clouds
shall
be
the
Lord
in
the
thus
shall
air
we
meet
with
and
(Cf.
the Lord for ever'
I These.
4,
I Cor. 15,52;
16-17).
Since such promises
were for those who love the
Lord,
if he gives
his mind only to the
who then,
and if he is moved by reason
word of Scripture
and
longs
the
to be a servant
of reason,
would say that
heaven and the kingdom prepared
from the foundation
and the joy of the Lord mystically
of the world
hidden
away and the continual
and entirely
unindwelling
terrupted
and abiding
of the worthy
with
the Lord are in some way identical
the earth?
with
that
'earth'
But now I think
habit
means that
and
that
is stable
be
power of immutability
and cannot
from the good, which belongs
deflected,
to the meek
he exists
This means that
the
man.
always with
having
joy,
Lord and has unfailing
the
received
from the beginning
kingdom prepared
been
and having
deemed worthy
in heaven.
of a place
and position
then,
He has taken possession,
of the principle
of
like
the
just
'earth',
the middle
virtue
position
In keeping
this,
the meek
of the universe.
with
himself
between
man, finding
good and ill
repute
(Cf. 2 Cor. 6,8),
impassible,
being
remains
by
(elated
the good reports
up
puffed
neither
or
nor made gloomy by the ill
vainglorious),
reports.
by nature
free
For reason
from them;
remains
the inclination,
having
it
is insensible
repulsed
their
of them when they annoy it with
onslaughts,

639

888B

having prevented
itself
from all agitation
in their
regard and moored the whole power of the soul to the
divine
liberty.
The Lord, desirand imperturbable
ing to share this with his disciples,
'Take
says;
my yoke upon you and learn from me, for I as meek and
humble of heart and ou will
find rest for your
(Matt.
11,29).
He calls
the power of the
souls'
divine
kingdom
'rest'
those who are worthy
servitude.

888C

888D

889A

in no far as it produces
in
that
is freed
fron
a mastery

If the indestructible
power of the inviolable
kingdom is given
to the humble and the meek, who
would be no devoid
of love and entirely
without
longing
for
the divine
benefits
as not to desire
limitless
humility
that
he
and meekness in order
become, in so far
to man,
might
as it is possible
the imprint
kingdom?
He would bear
of the divine
in himself
by grace the exact
form in spirit
of
Christ
by nature
the great
king
in
who is truly
In this,
the divine
Apostle
'there
essence.
says,
is no male and female'
(Gal.
3,28),
that
is,
neither
aggressiveness
The
nor concupiscence.
former
does away tyranically
the reasoning
with
power and causes the operation
to
of the intellect
be outside
the law of nature;
the latter
causes
to be more desirable
than the one
what is inferior
and only desirable
and impassible
cause and nature;
thus it puts more value
than on the
on the flesh
spirit
and makes the enjoyment
of the sensible
than the glory
more agreeable
and splendour
of the
intelligibles.
By the soothing
character
of sense
it hinders
the intellect
from the divine
pleasure
and connatural
But,
grasp of the intelligibles.
indeed,
in its
through
the
reason
singularity,
is stripped
advantage
of virtue,
of tenderness
and
impassible
but which
affection,
which is entirely
is still
for
the body.
is still
The spirit
natural,
the intellect
perfectly
master
of nature,
persuading
to forego
ethical
philosophy
when it
ought to unite
itself
to the superessential
Logos through
simple
contemplation,
and indivisible
even if this
contributes naturally
to the easy cutting
off and transfleeting
in the realm of time.
of things
cending
transcendence
When this
is achieved
it in not
that
he, who has been shown to be
reasonable
from sensibles,
detached
be weighed
down
should
it were a sheepskin.
as if
moral living
with

The great Elijah

this,
having demonreveals
this mystery figuratively
by what he did.
strated
(Cf. 2 Kgs. 2,11-14).
On the one hand, when he
his sheepskin,
was caught up, he gave to Elisha
by
which I mean the mortification
of the flesh,
through which moral decorum is firmly
made an ally
against
of the Spirit
every adverse power and a
the unstable
blow against
and fluctuating
nature,
thus the
of which the Jordan was a figure;
disciple
would not be impeded from crossing
to the
holy land and would not be overwhelmed by the

all

640

889B

889C

turbid
condition
and slippery
of the passionate
things.
to material
hand,
inclination
On the other
being unrestricted,
towards
he himself,
advanced
in any way in his
God, absolutely
untrammeled
in desire
to things,
simple
and uncomplirelation
he
for
his
dwelling
free-will,
in
made
with
cated
by nature
by means of interHim who is simple
in
virtues,
yoked together
cardinal
connected
horses.
fiery
For he knew that
like
a
gnosis
disciple
ought to steer
of Christ
clear
of
difference
dispositions;
their
proves
unbalanced
the passion
their
since
of concupestrangement:
iscence
a diffusion
produces
of blood about the
heart,
the irascible
when it is
while
appetite,
boil.
blood
to
For
the
causes
clearly
aroused,
being
has
living
instance,
at
a
man
when
arrived
kas
(Cf.
17,28),
he
being
in
Christ
Acts
moved and
:Kid, J1bk5e_& of the discordant
origin
of inequalibecause,
he does not have in
ties,
as I said,
the contrary
dispositions
himself
of these
the
that
female,
like
reason
and
male
passions,
by them, subject
to alteration
may not be enslaved
their
for the
unstable
reverence
mutations;
with
in this,
infused
divine
image has been naturally
its
through
to be transformed
the soul
persuading
into
the divine
likeness
free-will
and to become
to the great
Kingdom which co-subsists
subject

with the God and Father

substantially
in that it becomes the all-resplendent
Thus, if it
place of the Holy Spirit.
the whole
to say so, it receives
ible
the knowledge of the divine
nature g in
this
it is
In keeping

of all things
dwelling
is permissauthority
of
so far as

the
origin
possible.
with
but
the
is
is
origin
of
prevented,
worse
what
of
better
the soul
is
is made real,
so that
what
in itself,
in a manner like
unimpaired
preserves
the
vocation,
unto God by the grace of its
in
of the benefits
on it;
reality
conferred
this
to be born
keeping
Christ
desires
with
always
becoming
incarnate
in those who are saved.
mystically
birth
He makes the soul which gives
a virgin-mother
does not have,
to put it briefly,
because
of
which,
the characteristics
its
condition,
of male and
to a nature
female
that
is subject
to
peculiar
and generation.
corruption

889D

892A

be astonished
to hear corruption
No one should
For he who scrutinizes
generation.
put before
the nature
dispassionately,
with
right
reason,
of
find
what comes to be and passes away, will
beginning
from corruption
clearly
generation
and
does not have,
in corruption.
Christ
ending
as I
that
by that
the passions
this;
I
signify
said,
life
the
and way-of-life
of Christ
and
mean
to Christ,
if,
indeed,
he speaks
truly
according
'In
Christ,
in fact,
there
is not male
:
says
who
(Gal.
3,28),
female'.
the
meaning,
and
obviously,
the
to corrpassions
and
of a nature
signs
subject
in fact,
there
in only that
and generation;
uption
deiform
by
divine
made
reason
gnosis
and a unique
that
chooses virtue
movement of free-will
only.

641

892B

892C

892D

'Neither
Greek nor Jew' (Gal.
3,28;
3,
Col.
11);
by this
is meant the different,
or at any
to speak more truly,
rate,
opposite
conceptions
of
the notion
One foolishly
introduces
of God.
a
the one principle
into
polyarchy
and divides
opposite
and powers and fashions
energies
a polytheistic
in a state
itself,
cult
of dissension
with
because
of the multitude
of beings
worshipped
and
because of the diversity
in the manner
ridiculous
The other
introduces
of worshipping.
one
but narrow
principle,
and imperfect
and nearly
benefit
unreal,
as it were,
of reason
and of life
into
and falling
the first
evil
comparable
with
but in the opposite
conception,
way, 'that
of
it limits
the one principle
to one person
atheism,
Logos and Spirit,
and this
subsisting
without
or
by Logos and Spirit;
it does
as merely
qualified
not see what kind of God this
would be if he were
without
a share in these,
nor how he would be God
by sharing
in them as accidents
by a participation
beings
to
akin to that
of the rational
subject
Neither
creation.
of these are to be found in
Christ
but only the conception
at all,
as I said,
law of mystical
theology.
of true
religion,
a firm
This rejects
both the expansion
in
of the divinity
the former
the
conception
and does not accept
is not
contraction
there
of the latter,
so that
faction
through
the natural
that
for
is
plurality,
the Greek position,
nor the subject
of one hypofor
that
is what the Jews hold.
That
stasis,
would mean deprived
of Logos and Spirit
or qualiby Logos and Spirit,
fied
but then God is not
Logos and Spirit.
It
as Intellect,
worshipped
teaches
to a recogus, who have been introduced
by the vocation
nition
of the truth
of grace
through
faith,
to know the one nature
and power of
the godhead,
that
is to say Oise God, contemplated
in Father,
Son and Holy Spirit.
That means the
unique
uncaused
Intellect
substantially
subsistent
who is the Generator
of the only Logos who subsists
substantially
without
cause, who is the source
of
the only eternal
Life
that
in a substantial
subsists
in Unity
manner,
as the Holy Spirit,
a. Trinity
and a
in Trinity.
Unity
It is not a case of one thing
in
because
the Trinity
is not in the Unity
another,
as
in a substance
inversely,
is the
an accident
nor,
in the Trinity,
Unity
because
it is without
quality.
Nor is it as one thing
because the
and another,
does not differ
Unity
from the Trinity
by diversity
being,
is,
as it
Nor
of nature,
one simple
nature.
is it as one thing
the other,
because the
after
is not distinguished
Trinity
from the Unity
by a
diminution
of power,
in turn,
nor the Unity,
from
Nor is the Unity
the Trinity.
distinct
from the
Trinity
as something
common and universal
from the
it
particulars
subsumes,
considered
only in thought,
it is a substance
that
since
by
exists
properly
itself
and a power that
really
owns its
strength.
Nor as one through
because there
another,
is no

642

893A

893B

8930

by relationship,
like that of effect
to
mediation
identical
cause, in that which is altogether
and
Nor is one thing
from the
without
relationship.
is not produced from
because the Trinity
other,
being untreated
the Unity,
But
and self-manifested.
Unity
to be truly
the same is said and understood
the former by reason of the principle
and Trinity,
the latter
by reason
of essence,
of the mode of
The same is entirely
Unity
existence.
without
by the hypostases;
being divided
the same is
being
Trinity
by the
entirely
without
confused
is not introduced
by
Unity,
polytheism
so that
by confusion.
fragmentation,
nor atheism
this,
is
By avoiding
the teaching
of Christ
by 'the
I mean
teaching
resplendent;
of Christ'
the new proclamation
'In him
that
of the truth
(Cf. Gal. 3,28),
is not male and female'
there
that
is to say, the signs
and passions
of nature
to corruption
is
'There
subject
and generation.
is to say,
3,11),
that
no Greek and Jew' (Col.
is no
'There
contrary
conceptions
of godhead.
39 11),
Col.
and uncircumoision'(Cf.
circumcision
is to say, the cults
that
to each of
appropriate
these,
the one through
the symbols
of the law
blaming
the visible
the
creation
and accusing
the
Creator
as if he were the author
of evils;
it and
the passions,
deifying
through
other,
the
to
in
the
up
creature
setting
opposition
in evil:
Both end up equal to each other
Creator.
'There
insulting
God.
is no barbarian
and
(Cf. Col.
3,11),
is,
Scythian'
that
seditious
itself
dissension
against
of the one nature
free-will.
through
By this,
the law of mutual
to men, was
destruction
which brings
slaughter,
introduced.
'There
is no slave
unnaturally
and
(Cf. Col.
free'
3,11),
that
is,
the
of course,
because of free-will,
division
of the same nature
him of honour
by
depriving
who has equal honour
law
something
nature,
which has as a supporting
the disposition
dominance,
of those who exercise
the dignity
'But
which tyrannizes
of the image.
(Col.
in
is all
Christ
3,11),
and
all'
who by
transcends
what
of
Vaeans
nature
and law, works at
the formation
kingdom
in the
of the eternal
Spirit,
which humility
and meekness,
as has been
Their
characterize.
concurrence
shown, naturally
the man who is being created
reveals
perfect
(Cf.
to
Christ
Col. 1,28).
For every
according
humble man is also entirely
meek and every meek
humble.
is
He is humble,
indeed,
also
entirely
man
he has his being
because he knows that
he
on loan;
because he realizes
is meek too,
that
the use of
his powers in keeping
has been donated
with nature
He gives
the service
to him.
in
of these to reason
to produce
virtue
and he moderates
order
perfectly
And in this
their
sense activity.
way he is
towards
God with
to intellect,
moved
respect
always
hand;
the
the
on
to
one
other,
on
with
respect
is
he
entirely
unmoved when he experienced
sense,
the ills
that
the
at the same time all
afflict

893D

896A

896B

bf
Y

}tee

Ioly
1
6e!
S
aK
D

896C

643
body, nor does the imprint
of sorrow engrave his
that causes joy in
soul in place of the disposition
he does not think
it.
In fact,
sensible
pain to be
indeed,
he knows one
a privation
of pleasure;
delight,
the intercourse
of
The privation
of this
would
which naturally
encompasses

the soul with

the Logos.
be endless
punishment,
the ages and
all

because of this,
having set aside the body and all
that belongs to the body, he is born vehemently
towards the divine
intercourse,
that,
considering
even if he should master everything
on earth,
one
thing alone would be loss:
the foregoing
of the

deification
by grace.
Therof ore, let
anticipated
from every
us purify
ourselves
stain
of flesh
and
(Cf.
2 Cor. 7,1)
that
the
spirit
we may hallow
divine
Name, quenching
the concupiscence
which
improperly
the wanton with
the passions
plays
and
let
the irascible
us restrain
with
reason
appetite,
into
by
fury
which is thrown
a disorderly
the Kingdom of
pleasures,
so that
we may receive
the God and Father,
which comes through
meekness.
And let
the following
us join
phrase
of the prayer
to the preceding
be done on
'Thy will
and say:
(Matt.
6,10).
earth
as it is in heaven'

He who offers
to God the cult
mystically
of
worship
with
a reasonable
power alone,
which has
been detached
from concupiscence
and aggressivethis
the divine
ness,
man fulfills
on earth
will
do in heaven.
He becomes
as the orders
of angels
in all
things
like
the angels
a worshipper
and
their
Apostle
companion,
as the great
says some(Phil.
'Our citizenship
is in heaven'
3,
where:
20).
They have neither
which
concupiscence
the tension
through
relaxes
of the intellect
forgiveness,
pleasure,
nor raging
which barks
irreverently
fellow,
but reason in its
at its
that naturally
leads
beings
singularity
reasonable
to the first
logos.
It is in that
God
alone that
He demands from us, his servants
rejoices
and that
by saying
to the great
David:
and he shows this
'What is there
for me in heaven and, apart
from you,
(Ps. 73,25.
LXX).
what did I desire
on earth? '
is offered
to God in heaven, (apart
Nothing
from the
worship,
rational
which he expecterfrom
us when He
teaches
'Thy will
us to say in our prayer:
be

done on earth

as it

is

in heaven'

(Matt.

6,10).

therefbre,
Let our reason,
be
to
moYed
search
,
.
let
the
for God and
to
concupiscible
power strive
Him and the irascible
desire
power to hold
onto
to speak more properly,
Rather,
Hin.
let
the
towards
God, as if
strain
it were
whole intellect
through
by way of
a forceful
stretched
exeri-ion
the irascible
power and on fire
with longing
the supreme yearning
through
of the concupiscible
For by imitating
the angels
in heaven in
power.
be found to give worship
this
way, we shall
to God

644

896D

897A

897B

897C

897D

in everything
to have on earth
and show ourselves
the same kind of citizenship
having,
as the angels,
just
like
them, our intellect
in its
integrity
that
is inferior
to God.
For,
by
moved to nothing
living
thus,
in keeping
we shall
receive,
with
our
the Logos, who said:
'I am the bread
prayers,
which has come down from heaven and which gives
(Cf.
life
to the world'
John 6,33-35),
as our
bread for
the nourishment
and living
substantial
of our souls
and the preservation
of the good
bestowed
He
condition
of the benefits
on us.
becomes everything
to us in proportion
to how we
by virtue
are nourished
and wisdom and He is
in a variety
embodied
of ways in each of the saved,
they are still
as he himself
in
understands,
while
this
This fits
the meaning
age.
of the expression
'Give us this
day our
of the prayer
which says:
(Matt.
daily
6,11).
bread'

For I think
that this
age is meant by 'today',
as if one were to say, because of understanding
this part of the prayer more clearly,
'Our bread',

in the beginning
for
the
which you prepared
immortality
'give
to us today',
of nature,
who
have part
in the mortality
that
to this
pertains
life,
in order
the nourishment
that
present
of the
bread of life
knowledge
the
and full
may vanquish
death that
from sin.
The transgression
results
of
the divine
the first
commndment did not allow
man
to become a sharer
if he had
So then,
of this.
been filled
divine
he would
with this
nourishment,
by the death due to sin.
not have been trapped
he who prays
Moreover,
daily
bread
to receive
this
does not receive
it,
at any rate,
entirely
as the
bread is in itself,
but according
as the recipient
himself
has a capacity
for it.
For the Bread of
being a lover
Life,
Himself
to all
of men, gives
who ask, but not in the same way at all.
He gives
Himself
more to those who have done great
works,
but less to those who have done less
to
of them,
each one, however,
according
an the worth
of his
is capable
intellect
The Saviour
led
of receiving.
me to this
understanding
of the present
statement,
by explicitly
his disciples
to take no
ordering
food,
at all
in saying:
account
of sensible
'Be
about your life
not solicitous
and what you eat or
drink,
you
what
nor about your body, what you wear.
"
For the peoples
these things.
of world
seek all
the kingdom
But seek first
of God and his justice
these things
be added to you'
(Matt.
and all
will
6,25,32-33).
How then does he teach us to pray
for what he formerly
commanded us not to seek?
it is clear
that
For,
he did not command us to ask
for what he had not enjoined
in prayer
to ask for
by his commandment.
Because only what is to be
the commandment is to be
sought in keeping
with
Perhaps,
therefore,
asked for in prayer.
whatever
to seek after
by commandment,
we were not allowed
he did not lay down as lawful
to ask for in prayer.

645

900A

And if the Saviour has commanded us to seek only

the kingdom and justice
that he
of God, it is likely
to aok
urged those who are desirous
of divine
gifts
for this through prayer,
so that having determined
the gift
of what is to be naturally
asked for in
he may join to the will
prayer,
of Hin who grants
the free-will
the gift
of those who ask, made
identical
with it through a relational
union.
If

900B

in the prayer
to ask for the
we are ordered
daily
bread,
by which
life
is naturally
our present
let us not leap over the limits
sustained,
of the
prayer,
with
envisaging
cupidity
many periods
of
that
years
and forget
we are mortals
and that we
that
is passing
like
But
a life
possess
a shadow.
let
for bread
us, without
solicitude,
ask in prayer
/i
for a day and show that,
in keeping/the
philosophy
by
for death,
we make life
of Christ,
a practice
free-will
anticipating
nature
with
und, before
death sets in, cut off
the soul
from solicitude
things,
it may not be nailed
about bodily
so that
to corruptible
things,
turning
the use of the
inclination
towards
natural
matter
and learning
avarice
which deprives
us of the abundance
of
divine
benefits.

Let us then fly as far as we can from love

for matter and wipe away, like dust from our
intellectual
Let
eyes, the relationship
with it.
us be content
with those things
alone which sustain
life
our present
and not with those which give
Even above them let us value God, an we
pleasure.
have been taught,
that we may be able to preserve
the soul unenslaved,
through the body,
mastered,
9000

900D

by absolutely
We must be seen to
nothing
visible.
the sake of living,
but we must not lay
eat for
for
the
ourselves
open to the accusation
of living
the former
is obviously
to
sake of eating;
proper
the latter
to irrational
Let us
rational,
nature.
be careful
guardians
of the prayer,
shown by our
to cleave
tenaciously
to the one and
very actions
in the spirit
only life
and to use the present
(life)
in order
to lay hold
For that
of it.
reason we love to make use of it to this
extent
that we do not avoid sustaining
it by bread alone
incorruptible,
in so far as it
is
and preserving
its natural
health,
allowed,
not that
we may live,
but that
to God.
We make the body,
we may live
by the virtues,
the messenger
reasonable
rendered
formed by
of the soul and we make the latter,
in goodness,
firmness
the herald
And we
of God.
this
bread to one day, not
naturally
confine

daring to extend the petition

for it to a second
day through the mediation
of Him who gave the
For should we thus really
dispose ourprayer.
selves in harmony with the meaning of the prayer,
in a purified
we should be able to move forward
'And forgive
way to the following
words t saying :
(Matt.
6,
us our debts as we forgive
our debtors'
12).

tk

646
901A

He who seeks through

the
prayer
bread of wisdom, from which according

attempt at an exposition
the transgression
at the

901B

901C

901D

incorruptible
to the first

of the previous
statement,
begfnkg cut us off,
in

is a symbol,
this
'today'
age, of which we said that
in the
the one pleasure
he knows that
consists
things,
the giver
of which
of divine
attainment
is naturally
God, the guardian
of which is the
He
of the one who receives.
choice
of free-will
the only pain is the failure
to
also knows that
the devil
but
instigates
this,
to these;
attain
because
things
who grows weary of divine
everyman,
in his free-will
and does not
of slackness
love by a disposition
the honourable
preserve
with
is its
This man maintains
author.
of free-will,
inclined
his free-choice
to nothing
of the sum
he is
things
total
and, because of that,
of visible
happen to
things
that
to the painful
not subject
him in a bodily
this
Truly,
way.
man dispassionthose
him because
forgives
who offend
ately
absolutely
no one can lay a hand on the good which
to
he strives
for longingly
and which is believed
be naturally
He even sets himself
unattainable.
if
up as an example of virtue,
one may say so, by
the Inimitable
inviting
One to come and imitate
ive
'Forgive
him, saying:
us our debts as we for
He beseeches
God to bbbbd that
our debtors'.
he
his
he
forjust
to
for
as
was
neighbour,
which
he
him,
so
gave the debts
of those
offended
who
by God.
he also may be forgiven
that
desires
dispassionjust
forgives
This means that
God
as
he
likewise
those
He
forgives,
ately
whom
so
him;
he
befalls
impassible
in whatever
remains
those who have offended
him, not allowing
forgives
by any memory of
the intellect
to be impressed
foregoing
injuries,
so that he may not be accused
by free-will
by separating
nature
of severing
though
himself,
For
a man, from some other
man.
is united
thus,
to the principle
when free-will
of
the reconciliation
takes
nature,
of God with nature
Because,
it would be
naturally.
place
otherwise,
that
in dissension
impossible
itself
nature,
with
through
the inexpressible
will,
should
receive
divine
because of this,
condescansionand,
perhaps,
God wills
to make reconciliations
us first
of all
from us to
to learn
not in order
one another,
with
be reconciled
to sinners
and to waive the penalty
but in order
to purify
crimes,
of many monstrous
the disposition
and to show that
us from passions
forgiven
those
the relationship
corresponds
of
with
has
He
that,
clearly
made it evident
of grace.
is united
the free-will
to the principle
while
of
free-choice
the
of those who have put this
nature,
be
in
God, because
not
revolt
will
against
right
is
illogical
that
be discerned
can naturally
nothing
in the principle
is both natural
of nature,
which
law
it possesses
divine
whenever
the movement of
and
that
in keeping
free-will
operates
itself.
with

And if

nothing

illogical

exists

in

the

principle

of

647
have an activity
that is in
naturally
nature will
harmony with God in all things.
This is an
disposition,
by
the
created
grace of
efficacious
Him who is good by nature, f or the production
of
virtue.
904A

904B

904C

904D

is
the bread of knowledge
The one who asks for
in this
disposed
way, therefore,
when he prays;
him is the one who seeks bread for
the day
after
he has the
the constraint
through
of nature;
only,
their
He forgives
the debtors
same disposition.
by nature,
debts because he knows that
he is mortal
awaits
each day in uncertainty
and, for the rest,
by nature,
that which is produced
anticipating
he becomes on his own
nature
with his free-will,
dead to the world
to the verse
initiative
according
'For your sake we are put to death all
that
says:
the day long;
M. uted., as sheep for slaughter'
we are re
(Ps. 44,22;
he is
his reason
Rom. B.
(Cf.
in
2,17)
to
for
Phil.
order
all
sacrificed
the
depravity
the
him
of
mark
no
carry
of
with
life
that
to
the
he
age,
when
emigrates
present
the
from
that
he
receive
old,
and
not
may
grows
Judge and Saviour
a recompense
of the universe
he made while
is equal to the use of things
that
those who have
A pure disposition
towards
here.
to both of
is necessary
caused them suffering
things
these for their
considered
all
own profit,
because of the meaning of the
and not least
like
'And
this:
that
go
remain,
which
expressions
but deliver
temptation,
lead us not into
us from
(Matt.
6,13).
evil'
Scripture
indeed,
In these words,
makes clear
transgressors
he who does not perfectly
that
pardon
from rancour,
to God a heart
purified
and present
with
resplendent
with the light
of reconciliation
fail
the grace
his neighbour,
to obtain
will
of the
benefits
in prayer.
be
And he will
requested
handed over to temptation
One by a
and to the Evil
judgement,
just
he may learn
to be purified
so that
being rid
from his sins,
against
of his grievances
free
Now,
temptation
the
'law
moans
of ein',
others.
from which the first
man came into
existence
and
into
the
'evil'
means the devil,
who kneaded this
to make the
of men and persuaded
nature
man by deceit
desire
to
of his soul pass from what is permitted
to the transgression
and to turn
what is forbidden
divine
The
the
commandment.
of this
effect
was
of
that
had
the putting
aside
of the incorruptibility
been given through
grace.
'temptation'
Or again,
means the voluntary
the
to
the
passion
of
soul
of the flesh;
consent
in act the
'evil'
means the mode which consummates
disposition.
The just
Judge will
passionate
exempt
the man who does not
from none of these things
the debtors
their
debts,
forgive
even if he should
for
this
by the prayer.
plead
But rather,
simply

648
by the law of sin
he allows such a man to be stained
to
is
hard
the
crude
and
whose
one
will
and abandons
One, because he has preferred
be mastered by the Evil
(Cf.
1,26),
Rom.
dishonour
of which
the passions
of
is
to
is
the
devil
creator
the
whose
nature,
sower,
him from giving
God. Nay more, he does not prevent
905A

905B

905C

905D

does
flesh,
the
the
to
nor
in voluntarily
of
passions
is
he ransom him from the way the disposition
keeping
them.
in
in
with
an activity
consummated
less
than of
That is because
thinking.
of nature
its
he disregarded
passions
principle
groundless
for them.
in his eagerness
If he had been moved in
it,
harmony with
he should
have known which was the
law of nature
and which that
of the passions,
whose
through
but not
tyranny
arises
a voluntary
choice,
then he would have preserved
by nature;
the former
by means of the natural
and he would have
operations
far from his free-will
the latter
and
rejected
by means of rationality
the nature,
preserved
which
is
itself
hatred
pure and stainless,
or
without
of
dissension.
Besides,
he would have made sure that
the free-will
co-operated
nature,
entirely
with
the principle
about anything
unconcerned
which
at all
does not bestow.
he puts
Because of this,
of nature
in regard
hatred
to
and every dissension
aside
all
he
be
that
his relative,
him who is by nature
may
no
heard when he says this
from God
and receive
prayer,
instead
a double
of a single
grace : the foregivealready
ness of sins
committed
and from the future
he
that
protection
may
and redempttion;
also
ones
temptation
to enter
into
nor suffered
not be allowed
by the Evil
to being enslaved
One, because of one
thing
the prompt remittance
only:
of his neighdebts.
bour's
Therefore
to
back
little
that
I
go
a
may
briefly
the meaning
recount
of the words - if we
desire
to be delivered
from the Evil
One and
really
into
temptation,
let
in
not to enter
us have faith
God and forgive
debts,
their
for He
our debtors
'If
you will
not forgive
says:
men their
sins,
Father
forgive
will
your heavenly
neither
you yours'
(Matt.
6,15).
Thus shall
we not alone receive
for the sins we have committed,
forgiveness
but we
to
overcome the law of sin,
not being left
shall
the experience
into
And we shall
of it.
enter
trample
the evil
on the one who begat this,
serpent
) from whom we ask to be delivered
(Cf.
Gen. 3,7ff.
the world
who conquered
as our leader
with Christ,
(cf.
John 16933)9
arming us with the laws of Hie
to itself
through
nature
commandments and binding
chalaying
by lawfully
the passions.
He
aside
city,
bread
the
is
knowledge
of life,
wisdom,
who
and
insatiably
justice,
to Himself.
moves our appetite
He constitutes
the angels
us co-worshippers
with
in fulfilment
of the Father's
in
will,
manifesting
imitated
way, by the conduct
a well
of our lives,
And from there
satisfaction.
celestial
again he is
the
leader
upon
ascent
a
to the
of divine
realities

649
(Cf. James 1,17),
Father of lights
and makes us
(Cf. 2 Pet. 1,4)
by
sharers
of the divine
nature
in the Spirit
through
participation
grace; through
this we are given the statue
of sons of God, all
of us having within
us the entire
author himself
of this grace : the Son of the Father by nature,
From Him,
without
any limitation
and in a pure way.
by Him and in Him, we have and shall
have being,
(Cf. Acts 17,28).
movement and life
908A

908B

908C

Let the purpose

to look towards this

then,
of the prayer,
mystery of deification,

be for us
that we

may know in place

of what the self-emptying
of the
Only-begotten
through
the flesh
has made us the
kind we are and whence and where he raised
up, by
hand, those who had
virtue
of His beneficent
the lowest
into
reached
place
of the universe,
Let us
which the weight
of sin had thrust
us down.
love all
the more Him who has so wisely
prepared
this
for us.
By what we do, let
salvation
us show
the prayer
being fulfilled
and let
us reveal
and
the God who is truly
Father
by grace.
proclaim
But,
let
us clearly
the
prove ourselves
not to have for
father
the Evil
One, who always
of our lives
tries
to rule
tyrannically
through
the
over nature
dishonour
of the passions
and lot
us not unawares
for life.
For it happens naturally
exchange death
that
his associates
each one should
his
share with
the one provides
life
for
properties:
eternal
those who love Him;
the other
death to those
gives
him, prompted
temptations.
by voluntary
who approach
For there
to Scripture,
two
are,
according
kinds
the one is pleasurable,
of temptation:
the
is painful;
the one is deliberately
other
chosen,
the other
is unchosen.
The former
is the begetter
into
of sin,
which we were commanded to pray that
to the teaching
we might not enter,
according
of
the Lord,
'And lead us not into
temptawho says:
(Matt.
6,13),
tion'
and 'Watch and pray that
you
into
(Matt.
temptation'
26,41).
may not enter
The
latter
takes vengeance
for
the sinsin,
chastising
loving
disposition
by the involuntary
onset
of
distress.
If one endures
this,
especially
one who
down by the nails
is not pinned
he will
of vice,
hear the great
James proclaiming
explicitly:
it altogether
'Consider
a joy,
my brothers,
when
into
temptations,
various
because the
you fall
testing
of your faith
produces
steadfast
endurance,
steadfast
endurance
produces
approved
character;
let
bring
forth
approved
character
a perfect
work'
(Cf. Jas. 1,2-4;
Ron. 5,4).
The Evil
One
both temptations,
exploits
the
maliciously
and the involuntary,
the former
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(ix)
Some observations

on comparing

662
the

Three

Parte

(Note that
the Arabic
to the
used here refer
numerals
(viii).
'seven mysteries'
The
of the 'synoptic
view'
to the three
Roman numerals
refer
parts
of the Commentary
described
I',
'Part
II'
above (i)
of Maximus,
as 'Part
III'0
in the 'synoptic
and shown horizontally
and 'Part
lower-case
letters
The bracketed
to the
view'.
refer
five
of Part II which subsume the 'seven
sections
two parts).
of the other
mysteries'
1.

In II Theology
and Filiation
are dealt
with
as a unit
and
the treatment
There are
of the two is intermingled.
that
deal with
Theology
explicitly
passages
at the beginGreek nor Jew'
of 'neither
ning and under the explanation
is not detached
Theology
from filiation
but neverIn III
implied.
it is clearly
In the schema I have made
theless
this
the 'economic'
form of
more explicit,
allowing
while
the text.

2.

by grace is treated
in a Trinitarian
In II and III
sonahip
Hallowing
the Name, ensuring
the coming of the
context:
in the Spirit,
bearing
Kingdom in II;
participation
in
the
Son
III.
The II treatment
is dynamic;
III
about
brings
out the 'sharers
of divine
the
nature's
underlining
basis
but
itself
'nature'
is
of the dynamism,
ontological
that
distinction
the
dynamic
so
concept,
a
must not be
the whole around the foci
II articulates
overdrawn.
of
X6ToC - rpdxoC by implication,
X6yoc
and meekness,
is openness to the personalising
where 'meekness'
action
There is also a firm
balance
in
of the Holy Spirit.
the Christological
holding
and anthropological
elements
The
in right
adyoc - rpoxoC
dyad is
co-ordination.
to
in
'likeness'
'image'
in II.
In III
at
there
work
also
is a very neat formulation
of the whole work of economy.
We are said to be sharers
by being
of the divine
nature
the
Spirit
to grace:
The action
of
according
sharers
of
is seen to be primary
here,
the Spirit
initiating
the
in diviie
of participating
this
process
nature
and doing
by
to
into
pouring
grace,
aycixn
according
man and
him
him to appropriate
and so enabling
personalising
the
dynamism not only of his human nature,
but of divine
knowing
God as He knows and loves
and loving
nature,
that
he is made to be, that
It is a 'sharer'
himself.
is
which makes him to be a son and go
appropriator
a free
the Son and having
God for
'bearing
Father.
about'
This
'purification'
to II,
according
requires
purification
of
X6ior.
in
Gv6C
xievCa
what is opposed to
and
the willingness
and what is opposed to tpa& ihr.
to
,
human freedom
God's or to receive
&ydx
interlock
with
by which we are divinized:
rendered
capable
of being
divine
r1cpLxoC ov'teG
(111,2)
nature.
of
sharers
is akin to the embodiment
of the Word in II(b).

663
3.

4.

The Will

of God is

that

we should

join

the

angels

in

is
is
done
this
His
Will
Him.
when
achieved
worshipping
(III):
and the aeneiblee,
of the intelligibles
unity
(II)
(I).
in
honour
for
'equality
angels'
with
which makes
by leading
is seen as the key to this
unification
X6yoc
the
A6yoc
which ensures
a
man back to his Alpha,
his
is
in
in
then
harmony
vo0c
of
man;
search
proper
God his Omega.
living
that
(IIS:
thus,
In II,
we receive
we are told
to the wisdom and virtue
the Word as Bread in proportion
in
the
is
This
that
He
saved.
embodied
possess,
we
leading
A6YoG
but
A6yoc
to
the effect
describes
of
It also
to the presence
is linked
it
of Bread in man.
back to the characteristic
looks
of sons in 111,2:
'bearing
about the Son'.
linked
definitely
to particiThe Theme of Bread is very
life'
in
in
'share
life
I
divine
in
a
and
eternal
pation
This bread which is described
in II.
as 'of life
and
death - the antiis given to us to vanquish
knowledge'
'He' who
The bread is then equated
thesis
with
of life.
the
to
himself
proportionately
works and worth
of
gives
bread
day'
'for
the
The
problem
of
secondary
uoC.
'eat
to live
to God'.
The
by the axiom to:
is solved
the
from
previous
should
not
section
embodiment
of
notion
Part III
and
be overlooked.
speaks of 'bread
of life'
but
it
II9
knowledge'
'wisdom
aligns
which
with
and
adds
in life.
to participation
We
directly
does not refer
it
Himself.
to
that
the
Word
told
moves
our
appetite
are

life
is
The conative
side of spiritual
knowledge-wisdom
if
ask
ourselves
might

emphasized.
and appetite

We
are

basically
to
wisdom-virtue
referring
or
more
of
even
a way
dY&'r.
the
to person-nature
where appetite,
organ of
i
,
balances
one of the comprehensive
notions
of
wisdom,
Maximus,
side but would seem to
which is on the noetie
if not actually
the gap between theoria
%pULC
bridge
and
1vtpYe
k6o
in
We
C
rao
La .
between
and
cpaLc
binding
have
the
then
aocpCm
active
and contemplawould
d.
y(t cH , through
tive
appetite,
of man and
aspects
lifted
the
that
the
to
unified
nature
was
ensuring
is
the
It
that
level.
the Word moves
whole
man
personal
through
We may refer
to Himself
appetite.
again to the
(b),
in
forestalled
II,
it
the
as
evokes
embodiment
111,2.
Identification
the
Word
of
with
'XcpixoC4ov'cc
to this
Men are sons in the Son and
view.
is fundamental
in terms
Bread of life
here
is elaborated
this
of this
them
to
itself
We
paradoxically.
assimilates
which
is
it
in
that
'life'
that
they
sharers
notice
might
this
is dynamic.
In 111,2 it was in nature;
become.

is 'life',
The movement of appetite
6pcEK
'nature'
or natures
"
,,

appetite

being

664
5.

is made to be the principle

Forgiveness
of unification
(The one Broad
for those who share the one nature.
The term used in I and II in
makes us one body).
to itself;
in III
'binding'
'restoration'
of nature
is
implication
that
to
itself.
The
has
nature
nature
it is constitutionally
been tern
and that
asunder
one.
by which
is
The principle
yv41T)
of fragmentation
,
the exigencies
fail
to accept
%6yoc
of
persons
indulge
This
{60Cw4:
XtpoMCpeoLC
and
wayward
CP,
.
has
be
by
to
replaced
activity
centripetal
centrifugal
This binds
riven
nature.
which reconstitute
choices
its
fundamental
to itself,
'nature'
restores
unity.
to be the Nyssene idea of
this
there
Beneath
appears
in
human
persons
are
universal;
participants
concrete
is
restored
nature
and
when they become particinature
by going
in divine
Man becomes himself
nature.
pants
in
II
the
implibeyond himself
ecstasy.
spells
out
'restoration'
this
'binding'
in
terms
and
of
of
cations
76yoc
and
vdoC.
xpoaCpeotr
cpi5oewc,
YvciT

cpi5ocws.
is spelt
6. Again the nullifying
of the 'law of sin'
out
distinctions
its
in II with
re 'temptation'
use
and its
v6
oc
7,a6(Iv
and
cpvocwr.
as
as well
v6os
of
and
cpc
Yywll7y
?.

it is merely
a matter
In III
of 'trampling'
on the Evil
in
implied
the notion
I introduces
One.
of 'tyranny'
his
trying
to extend
One who is constantly
the Evil
II
In
'evil'
is
'devil'
empire.
elaborated
as
negative
the
disposition'.
'actual
consummation
of
and
The Just Judge is introduced
and his handling
of those
to
forgive.
fail
who

APPENDIX

665

IV

rtvcdtc, KCvnatc,ET&e.
eewpCa gvo. xA
to elaborate
the
In this
attempt
becoming,
Maximus
on
movement and repose,
we shall
of
the
to
Since
creation.
visible
our
reflections
restrict
dictates,
background
that
to a
it is the Origenistic
disputed
he
Maximus'
large
of
selection
extent,
questions,
bo
It should
is primarily
concerned
with
embodied beings.
that
these
too,
although
considerations
are overtly
noted,
is
for
the
Maximus
the
time
searching
all
cosmological,
the
basic
its
structure
creature,
ontological
of
ultimate
like
'time'
for
X, off,
concepts
are,
and 'space'
so that
insufficiency
him, declarations
of creaturely
and no of
dyoi
?
derived
The
from
God.
the need of
of creation
are
to
the
Al
directed
oC.
eternal
and
triad
this
O-CdOLC
With
LC,
xCvrjotr.,
YdvcO.
.,
Maximus proposes
an account
of the visible
world
as an
the
the
Origeniot,
to
the
of
views
condemned
alternative
in the triad:
was expressed
basis
of whose synthesis
(l)
Origon,
For
IvcOCC
ti aLc. XN-naLC,
the
.
world was to be understood
phenomenal
as in some way
the expression
of a falling
away from an original
statu
of
in
perfection,
which God was the world
of spirit,
spiritual
in
dwelt
the
to
and
whom
speak,
of other
sum total
so
beings.
these
Some
had
fallen
of
spiritual
away from their
divine
state,
evidence
of which was their
existence
separate
the
from
crda
primordial
apart
restmysterious
.A
had taken hold of them due it must be, for want of
lessness
to
(2),
to some kind of
xdpoc,
extrinsic,
anything
implying
or surfeit,
xCvrio t,c
a
The
satiety
a boredom.
freedom,
the fall
boredom implied
so that
to
was a decision
from,
the
even independent
live
apart
of the Henad,
God.
The
of
which
was
Y! YeoLG
principle
or coming to
be of the visible
world
was then the manifestation
of a
The material
dimension
divisive
restlessness.
of man was an
his
bid
for
independence
from the Henad and
of
expression
for Origen,
So that,
from God.
movement and the beginning
are symptoms of imperfection
world
of the visible
and limitation,
of an unsatisfactory
an epiphany
that
state
of affairs,
be
for
to the immobile
remedied
man by a return
only
can
his
This does not mean that
original
of
condition.
perfection
the material
held that
Origen
world
was a mere accident
of
it was the remedy provided
by the goodness
the Fall;
of God
his way back to his secure
to enable
tenure
man to find
of
(1)

Vide
The Earlier
SHERWOOD, P.
Amb`
of St. t',axirsun
the Confessor,
For a conpre E nsTve vow of
pp. 92102.
BALTHASAR, H. U. VON, Litur
theme vide
this
e Conmiauo,
pp. 89-103.

(2)

Vide

SHERWOOD,P.

og.

cit.

pp.

181-204.

666
The freedom
beings
life
is at the
of spiritual
and God.
to
Creationism
imply
his
vision.
seemed
of
an
centre
detail;
traducianism
with
petty
concern
unnecessary
the
transcendence
of the soul,
spiritual
oo that
endangered
with
of pre-existence
emphasis
on freedom
scorned
a theory
the limitations
two theories
to avoid
of the other
and,
besides,
it safe-guarded
the justice
of God by attributing
the inequalities
of a hierarchy
of angels,
men and demons
to the quality
disobedience
of the primal
shown by each
(3)
one.
that,
It is obvious
if Maximus proposes
a rearrangehe does so in the porepoe-.
ment of the terms of the triad,
tives
by Origon.
of the ontology
and anthropology
envisaged
the origenist
time had drawn
In fact,
monks of Maximus's
bizarre
from their
conclusions
master's
principles,
so that
theory
Maximus'
of an orthodox
construction
was not merely
in idle
It shows also
that
he was
speculation.
an exercise
to formulate
a psychology
and a spirituality
not content
He
of a complete
philosophy
of life.
out of the context
but he gives
elaborated
an ontology,
us brilliant
never
triad
and in this
of his insights
sketches
we have a fundahis
tenet
doctrine.
When he speaks of movement
of
mental
he is thinking
in
xC fl WLt,
of it
primarily
or change,
It
describes
the
way.
state
of the creature
ontological
an
to the state
is a
in contrast
of the Creator.
xtvxlotC
being;
it
being
that
is limited.
of
marks
characteristic
then,
is in movement,
being
be
it cannot
If being

to be a fullness
It is of such a kind
thought
of being.
The whole
fabric
it becomes what it was not.
that
of the
by
this
Movement
is
reveals
movement.
world
marked
visible
its
as being.
status
There is an existential
being encouncharacter
about
It is a realization
in this
tered
way.
of the existence
of
things,
inability
to account
of their
concrete
for the fact
they exist.
The existence
that
is grasped
in
and affirmed
judgement
is suffused
judgement;
the
dooC
with
wonder,
7,
(4).
the
The existing
philosopher
of
thing
itself
reveals
that
in being.
participates
as something
It is not so much
to which
of things,
a case of kinds
is applied,
existence
so
to speak,
a predominantly
essential
to the mystery
approach
that
the
things,
as
essence
is a way of sharing
of
of things
in existence,
so that
existence,
it
even if
can only be
in an oblique
conceptually
grasped
way, not being an
to
be that
is
seen
which projects
essence,
into
the
essences
that
or, more exactly,
in which
realm of actuality
things,
It is why there
that
participate.
actually
is more
are,
hazel
the
in
nut in the hand of a mystic
than in all
mystery
idealist
It is the intuitive
put together.
metaphysics
the
gratuitousness
of
of the existence
grasp
of the least
together
the realization
thing,
that
with
no definable
thing
the possibilities
can exhaust
created
of existence
as
the mind beyond the thing
that
projects
such,
and demands a
(3) Vide ORIGEN.
De Principiis,
1.1,3;
2.
or.
CHADWICK,
H.
'Philo
Beginnings
andthe
of Christian
Thought'
The Cambrid e History
.
Greek & Early
of hater
Medieval
Philosoph h
AH. ) CambriigeUniversit
ed. Armstrong,

ress,
(4) PLATO.

190-192.
pp.
,
Theaetetus,
155d.

667
to
Existence
limitless
the sun total
of which

for the partial

account
oxiotoncoo,
makes up the visible
world.

Movement is a symptom of the restricted

charactor
of
falls
that
it
is an
everything
within
our experience;
that
the order,
in which movement
existential
admission
be the ultimate
takes
cannot
place,
order
of things,
because the fact
the
simply
of the movement reveals
inability
to be absolutely.
of the moving thing
Since
here is thought
for
essence
of as limited
capacity
oxistthe being to which
being
ence,
participant
pointo
must be
In the realm of movement
essence in this
without
sense.
the implication
we catch
of the Unmoved;
we apprehend
being
transcendent
in the 'cosmological
relation'.
If the being of man's experience
is of such a kind,
it had to come to be.
KCviIotC
demands
YevcotC
It is a self-disclosure
of the dependent
nature
of the
because
to
be in this
be
realm,
coming
way cannot
created
from nothing.
else than creation,
a production
anything
There can be no question
of emanation
or any kind of
distribution
is apprehended
of the Being that
as demanded
It is simply,
by being-in-motion.
and as such must be in
incommunicable
itself
fullness
substantially
of being.
Because it it is above movement,
it cannot
become from an
If other
being
than it
point
of view.
essential
appears,
been
have
r veat, c
for
created:
must
accounts
xtvtiatr..
'The principle
of all
natural
movement
of the beings
genesis
set into
motion;
of the genesis
of the beings
principle
( yevcaLovpy6
is God as Creator
motion

the
and the
set into
(5)
).

is

There can be no question

being
of the created
existBeing exists:
the total,
ing in the way the uncreated
(6)
And because
perfect
possession
of life.
simultaneous,
there
is no potentiality,
is no emerging
there
into
being,
being
the
be
totally
that
of
must
mode
so
self-possessed
the
'always'
does not imply
where
always,
any kind
of
'Who does not know that
temporal
in every
succession.
thing
the first
to be known is the Where,
being
to
....
the
knowledge
is
M
)
the
When?
'
attached
always
of
which
time is the mode of the duration
In fact
of dbpendent

being;

it

is

the measure

of being

that

is

xCv1otr.

that
is incapable
being,
of total
simultaneous
and perfect
because
it is not absolutely.
simply
It
self-possession,
In contrast
to
is a blend
of being and not-being.
being which is the unbounded
exercise
necessary
of existbeing
begin
Genesis
must
as timebound.
ence, contingent
being
in time.
is the beginning
Even if
of contingent
it
(5)

Ambig.

PG 91,

1217C.

(6) Ambig.

PG 91,

1217C.

(7)

Qu.

Thai.

PG 90,757D.

668
have
it
would
always
existed
existed,
as contingent
always
been
by
time
have
to
its
measured
with
regard
would
so
and
being,
Time is one dimension
duration.
of contingent
a
hand,
the
its
duration
to
on
one
rovoalo
which,
reference
hand,
in a doclarathe presence
and, on the other
of being,
is not the unqualified
being
is not absolute,
this
tion
that
is
for
being
itsolf,
which
entirely
accountable
subsisting
the mode of ito
duration.
in every way, including
unlimited
being must have a duration
in keeping
Just as contingent
Ito
its
so it must be somewhere.
ontic
structure,
with
is revealed
falling
of being
as being
absolute
short
is again
is
'Where'
it
located.
category:
an ambivalent
declaration
the
in
of
presence
of something
explicit
an
but,
its
being
bounded is an
at the same time,
existence,
of what is there,
of the limits
another
symptom
admission
its
dependence.
its
finitude,
Place
contingency,
of its
that
we rcogand time are the sine ua. non of the being
a
being
solu e.
nize as not
is the aim of the natural
'The immobile
movestate
this
the
beings;
from
state
comes
created
of
ment
( aaccLp ta)
that
Infinitude
when one goos beyond all
for absence
in it,
is finite:
of
of space,
movements
all
(8).
For Maxinuss,
into
beings
the
motion
cease.
set naturally
being will
be
is at the heart
the movement that
of created
the
the
first
finds
He
oti6o.
C
which
was
stilled.
the
destiny
be,
the
triad
in
fact,
Origen
to
in
of
moment
leaves
Origen
Where
final
its
off
the
end.
creature,
of
with
of creaturehood
his contemplation
of the process
the
the
idea
it
of
with
supplements
and
yevcats
,
in
the
Maximus
of
outcome
xCu-QoLC
sees
return,
is
'the
immobile
that:
tho
By
state
saying
tia
he
beings',
is
the
of
natural
movement
created
of
aim
beyond
the
destiny
the
is
the
that
creature
of
affirming
be
transforThere
cannot
an
ontological
state.
creaturely
in
the
that
longer
it
the
is
no
creature
sense
a
of
mation
the
that
is
introduced
Maximus
suggests
creature
creature.
that
is,
in some way, beyond all
that
is
into
a state
it
is granted
While
a creature
finite.
remaining
a way of
that
being a mode of existence,
of moving,
of living,
s
the constant
This stabilizes
beyond it.
possibility
of
in
the
into
back
non-being
or,
case of creatures
slipping
to
intellect
and
will,
of
aspiring
an autonomy
endowed with
hypostatic
impossible.
Man,
through
is ontologically
that
bounded
innovation,
can go beyond the limitations
of a world
by time and space.
(pXA)
(' XoC)
'God is the principle
and the end
beings;
from
Him
of
of
all
and
movement
genesis
of all
Him they move and in Him they shall
find
they come, towards
(9)
Maximus does not here provide
to
immobility'.
a concept
to 'end'.
It is implied
in the very
'principle'
link
terms
because they indicate
God from two points
themselves
of viow.
PG 91,1217C.

(8)

Ami.

(9)

PG 91,1217D.
Ambig.
PG 91,1184D-1185A;

For
ibid.

the triad
1217D.

vido

Ambig.

669
God cannot

being

avoid

the

'r6Xoc

of

the activity

of

pxA
Otherwise
He
the
is
be subject
He
would
which
.
being.
He simply
to some other
end and so to some other
He croatoo.
is the End and so must be the end to whatever
being and to call
them to share
in
To endow beings
with
him beyond his
and, in the case of man to call
existence
1cc
(10)
to
habitat
is a giving
LpCa
enter
and
state
,
is the object
The creature
by God.
of His benevolence,
Thrown into
the beneficiary
of His goodness.
existence,
to
God.
God
is
that
the creature
called
cannot
avoid
act
.
it
is
to
but
for
a
call
share in something
of calling,
have,
of being and nothingness
compoinded
which beings
of
themselves,
no capacity
and to which they have no right,
from which they came.
because
T-tda<<
of the nothingness
to God an
by man when he attains
is achieved
TtXoc.
he
That he remains
a creature
and at the same time that
xc
by
into
Cc
is
Maximus
in
truly
suggested
enters
t.p
&e txr. vrlta
(ll)
The creaturohood
the notion
.
the
to him
6%O
xCvTlaLc
;
present
requires
ac
&c
Cap
time
C.
into
in
ap
changes
a state
of
xst,
is the fulfilment
The attainment
of
pCa
of the
the
is
Eternity
mode of the duration
of God.
creature.
because of its
No creature,
creaturely
constitution,
can
duration
that
is
described
into
of
as
mode
a
enter
That is proper
in the strict
to God,
'eternity'
sense.
his
in
Contemplatio
in
t
Moysen
Elias,
that
Maximus,
so
the endless
duration
is describing
granted to-crem,
'eternity
is
time
deprived
that
he
of movement,
says
when
(l2)
by
Eternity
time is eternity
measured
movement'.
if
'time'
temporal
by
be
a
canon;
even
measured
cannot
duration
the
is deprived
new
condition
of
of movement,
it
is
in
God.
immobility
be
'eternity'
The
as
cannot
different
in
immobility
is
to
God
from
the
order
a
proper
in
immobility
the
Divine
by
aTdaLc
creature
won
.
in total
is the prerogative
of the One who possesses
Being.
the
The
of
perfection
a.ZdoLC
simultaneity
is the definitive
if the creature
stabilization
of being
in essence
through
hypostatic
is mutable
that
relationship
God.
Maximus sees this
in the
to the Eternal
realized
Referring
to Moses, he says:
of the Incarnation.
mystery
Sv'ta
Exc
'Zjoov
L 6 wav't6
ydp
xaC xpdvov xat atwuoC
6LboXov.
'The Creator
and the creature
are not the same,
(13)
beginning,
'God is one, without
incomprething'.
the entire
in His totality
having
hensible,
power to be,
the
time
in
that
notion
of
and
mode,
altogether
excluding
to all
through
and is unknowable
He is inaccessible
any
(14)
here
'Mode'
is
in
being
way'.
a comprehena natural
from
God
kind
that
limit
term
excludes
any
of
with
sive

10) Ambig.
(12) Ambig.
(14)

Cap.

PG 91,1220C.
PG 91,11646.
Theol.,

1,1.

(11) Ambig.
(13) Ambig.
PG 90,1084A.

PG 9l, 1245B.
PG 91,1221A.

670
to His being and existence.
It is exemplified
in
regard
to every
'time'.
But it
extends
conceivable
way of
thinking
that
He was defined
about God that
would imply
to God
in any way.
When Maximus ascribes
the entire
he is referring
to His existence.
The
power to be',
kind of existence
the
of which man is aware within
horizon
of his normal
experience
characterizes
a compound
'Every
is a composite
of being and non-being.
creature
in need of Divine
of substance
and accident
and always
(15 )
Providence,
from mutability'.
as it is not free

is

Tp%oL

a form

of

xCvqot, t

While Maximus is here dealing

the essential
with
aspects
being rather
than their
the
of created
existence,
is a symptom of the kind of 'power
tip6loL
essential
to be' possessed
by creatures.
The whole
and exercised
fabric
is of such a kind.
It is testimony
of creation
to the reality
of existence
and yet it demands the
in order
to account
for itself.
of existence
perfection
(16) of the need of
in the 'hazel-nut'
The recognition
its
to
beyond
for it,
is not
own,
account
existence
an
here and now into
from an intuition
its
divorced
ontothat
it
is a complex
logical
structure,
of being and nonThe cogency of the insight
depends to a large
being.
that
on the ontological
principle
extent
contingent
being which is revealed
demands necessary
in the
being
the principle
Neither
xCVIiOIC .
of
contemplation
based on the
own, nor any logical
orchestration
on its
to the fact
conclusively
could point
principle,
of God.
leap from a realm of
What seems to be an unauthorized
becomes acceptable
discourse,
when we keep in mind that
is used as an interpretation
the principle
of this
the
here
The
thing
of
and
now.
apprehension
concrete
the
its
the
recognition
of
exemplifying
and
existent
The
fact
is
coincide.
at one
self-evident
principle
is self-evident
the principle
Their
level;
at another.
the
for
is
It
ground
secure
extrapolation.
coincidence
is not able to account
that what is obvious
is obvious
demands a self-accounting
The 'hazel-nut'
for itself.
being
for its
there.
Being to account
infinity
'On reflecting
on the divine,
universal
inaccessible,
that
much desired
abyss - the mind marvels;
beings
into
then it is astounded
at how He has brought
(17)
'Some
that
from
nothing'.
created
say
existence
God, which
is impossible.
things
with
existed
eternally
that
in every way
are limited
For how can things
the
infinite?
Or how
with
absolutely
coexist
eternally

4,9.

PG 90,1084A

(Sherwood).

(15)

Carit.

(16)

(The
5.
Cf. JULIAN OF NORWICH. Showings
Spiri
Classics
uali
of Western
y5 New York
1978, translated
by Colledge
Press,
Paulist
J.
E. & Walsh,
pp. 183-184.

(17)

Carit.

4,1.

PG 90,1048B

(Sherwood).

671
if
they are coeternal
creatures
are they properly
with
the Creator?
But such is the theory
of the Greeks who
make God out as Creator
not at all
of the substance
of
things,
but only of their
We, who know the
qualities.
God, say that
He is Creator
all-powerful
not of the
but of the qualified
And if
qualities
substances.
this
things
is so, created
do not eternally
coexist
(18)
God'.
In contrast
to God 'the
with
substance
of
has 'not-being'
(19)
however,
things,
Wo
as contrary'.
'the
when he says that:
can agree with Meyendorff
transcendence
being,
of the divine
absolute
and the
in time are solidly
full
reality
of creation
established'
(20)
But it must be observed
that
it is not so obvious
It certainly
time in
means.
what 'in time'
means that
the measure of the duration
but it
in not
of creatures;
that
have
obvious
creatures
entirely
could
not always
been, in dependence.
Then Meyendorff
that
his
finds
that
is evidence
is outstripped'.
'0rigenism
conclusion
Much of the Origens'
the divine
effort
was to establish
transcendence,
especially
as seen from the point
of
Nor did he hold
and goodness.
view of God's justice
that
Where
souls were not created
or were eternal.
is in insisting
implicitly
Maximus scores
on the subhis
being
unity
of
man,
and
on
created
so
stantial
as
(21)
there
be
denigration
Nor
can
necessary
unit.
any
a
He also avoids
the
in this
view of creation.
of matter
the transcendent
being
hazard
with
of tampering
of God
did not
The Henad-thesis
by ideas
of the Henad.
but
it
beings
the
of
spiritual
creation
eliminate
the
to
From
their
God.
of
relation
point
obscured
there
God
might
was
no
reason
why
creation,
of
view
become
have
spirits
who would eventually
created
not
this
At least
incarnate.
with
was not incompatible
a
It
Greek view of the hylomorphic
constitution
of man.
the
Semitic
the
of
wholeness
not
sense
of
satisfy
would
is
to
the
that
But
Meyendorff
right
emphasise
man.
transcendence
of God is enhanced in Maximus's
view,
the
be
temptation
to
there
not
can
slightest
where
in
God
that
with
any
way
would
creatures
associate
the divine
invade
otherness.
to the Plotinian
is in contrast
This triad
and
IxcoTpo94
(22)
triad:
Procline
ovrj 'pdoc
the other
by
triad:
Naximian
is
it
corroborated
and
Ivepys
dc Cm
vva
m.
LL,
-

Ibid.
Ibid.

(20)

in Eastern
Christ
Chritian
NEYENDORFF, J.
Thought,
p. 133.
St. Maximus the Confessor,
SHERWOOD, P.
The
Wie Fou
Life,
Ascetic
enTuries
on
a rijy
1.
p.
I. P.
'St.
Maximus
Vide SHELDON WILLIAMS,
the
Histo
The Cambridge
Conf`essor'.
of La tr
P
Greek and EarI'"1ie
eva
osop

(21)

(22)

4,6.
3,28.

(Sherwood).
PG 90,1049A
(Sherwood).
PG 90,1025BC

(18)
(19)

6 72
is
In the Maximian
not so much a descent
movement
view,
being
the
transition
from
to its
fulfilas
and return
For Maximus,
we can say that
movement is the
ment.
becoming
the
being's
We have
of
what it is.
process
that movement,
in some sense,
be
suggested
will
always
being,
basic
to creaturely
into
even when it is caught
Infinitude
In man it
is a way of
and thus stabilized.
that he will
live,
but in such a way that
saying
always
there
be no possibility
will
of his not living
as
befits
his being;
his movement will
be true
movement,
true
his life
life.
be so because he will
This will
have been lifted
in
out of himself
and stabilized
through
his
hypostasis.
to
God
His
relation
ov1j
be the outcome of
dynamic
The
will
xCvIoLC
.
is
character
of the
xp6o6oC
and creative
in the
better
The
suggested
yevsaLC
.
iv
C7C
is
Sheldon
William
oic.
x
says simply
LOTpocprj
is no longer
descent
that
in Maximus "Motion
and
(23)
true
if we wish to
This is particularly
return".
for an
the idea of movement as 'the nostalgia
exclude
(24)
be
to
found
again'
perfection
and see
original
for it a notion
Maximus substituting
of movement that
towards
God as end and stable
'a tension
is
of
repose
(25)
If,
that
the whole creation'.
with
we
proviso,
think
coming from God and returning
of creatures
still
the point
is
to Him, as we can, then,
of return
is innovated.
It is
freedom by which nature
hypostatic
is
Maximus,
the
for
that
in this
of
creation,
whole
way
in
God.
anchored
eventually

23.

(23)

Ibid.,

(24)

Le monde et 1'Egliee
Vide RIOU, A.
71.
Confesseur,
le
Maxime
p.

(25)

I.

p.

selon

BIBLIOGRAPHY

673

bibliography
The abbreviations
used in this
are taken
in Aloys
from the list
in
GRILLMEIER, Christ
given
i, From the Apostolic
Ago to
Christian
Tradition,
vol.
(revised)
by J.
translated
2nd
(451),
ace
on
edn.,
1975),
London & Oxford,
Bowden (Mowbrays,
pp. xiii-xvi.
(I)
(1)

TEXTS. AND TRANSLATIONS

(a) COMBEFIS,
(Migne),
vols.

P. & OEHLER, P.,

90 and 91 (Paris,

(b) CANART, R.,

'La
Maxime le Confesseur',

is

Graeon

a Thomas de saint
deuxieme
lettre
(1964),
Byz xxxiv
415-445.

CERESA-GASTALDO, Aldo,
con intro
editi
criticamente
(Verba Seniorum,
New Series

saint

Patrolo

'La
DEVREESSE, R.,
RSR xvii
Maxime',

Ca itoli
sully
caritl,
uz one, vers one e note
3, Rome, 1963).

fin
ingdite
dune
(1937) 23-35.

lettre

de

de saint
DOUCET, M., 'La dispute
Maxime le
introduction,
texte critique,
Confesseur
avec Pyrrhus',
thesis,
traduction
Montreal,
et notes (Unpublished
1972).
(2)

(a)

Acta

'Le martyre
de Saint
GARRIGUES, Juan-Miguel,
(1976)
RevThom lxxvi
410-452.
Maxime le Confesaeur',
RAHNER, Hugo, L'E lise
dann le
et 1'Etat
(Editions
du Corf,
primitif
christianisme
1-9)-64). Translation,
Paris,
with
some lacunae,
(PG
90.109C-129D)
the Relatio
motionis
and the
90.136-172).
Dispute
at Byzia
(b)

of

Ascet.

Massimo il Confessore:
CERESA-GASTALDO, Aldo,
di Cristo,
tra uzione
Umanita
e divinit
ntro
uuione
1979,
Rome,
E
Nuova
(Cittl
rice,
note
e
pp. 23-62.

DESEILLE, P., L'Evan ile

1965), pp. 161-194.
Paris,

au dgsert

S. Maximus the
SHERWOOD, Polycarp,
The Four Centuries
Life,
Ascetic
on
Crs
ers 21, The Newman resa,
an r
1955).
Maryland,
(c)

(Editions

du Cart,

Confeesorz
The
r
na en
' eetminater,

Carit.

Litu___rgie.
BALTHASAR, Hans Urs von, Kosmische
Dan
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