Christology and Anthropology in The Spirituality of Maximus The Confessor With Special Reference To The Expositio Orationis Dominicae
Christology and Anthropology in The Spirituality of Maximus The Confessor With Special Reference To The Expositio Orationis Dominicae
Christology and Anthropology in The Spirituality of Maximus The Confessor With Special Reference To The Expositio Orationis Dominicae
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
Dominicas
CONTENTS
page
PREFACE
iv
CHAPTER I
MAXIM
CHAPTER II
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
116
(i)
language
117
(ii)
Structure
128
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
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)
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
385
(i)
The Hypostatic
Union
385
(ii)
The Body-Soul
Analogy
410
(iii)
Composite
Hypostasis
(iv)
Operation
and Will
423
in
Christ
432
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'
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
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
Ecumenical
with
main
This
birth
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
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,
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
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
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
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
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
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,
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
exile
'Eucratades'55
and also
Africa
that
derived
of
his
settled
from
friend
the
John
in
11
Maximus
'Eucratas'.
Moscus,
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
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-
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
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
and his
contrived
the
became
Leo,
to
the
of
spite
was installed
pains
in
to his
Paul
against
sponsors
would accept
they
negotia-
who in
obviously
when Cyrus
strategy,
theology
his
politico-
in winning
Tome of
unity
of
of
win
was the
Phasis,
the
631,
The Pact
Severian
debate
consis-
to
cause
decree
and for
religious
of
the
of
with
in
but
theological
Heraclius'
Sergius,
stability.
political
Bishop
of Alexandria
as patriarch
the
into
of
a formula
desire
He succeeded
ambitious
the
to
Cyprus
George
hammer out
Monophysites,
basis
had been
then
Heraclius'
Sergius
energy'
the
views
the
Serving
Akephalos
unity
to
that
monoenergism
72
On the
Pharan,
of
us a
given
619 Sergius
before
an effort
be acceptable
that
tions
in
the
monothelitism.
Theodore
with
Alexandria,
religious
,q
of
we know that
evidence
of
to
has
Maximus
origin
place
correspondence
Areas
the
of
gave
subsequently
Pyrrhus
with
a neoto
pivot
Sophronius,
in time
the
to
seventh
on
as
15
chapter
which
speaks
in divine
operating
according
Sophroniua
is
maker,
Pact
issued
his
speak
Christ
course
of
the
Pact
to
the
'operation'
of
he had
asked
Christ.??
While
disputants
with
the
rejecting
so that
at
to
ably
Christ,
because
there
divinity,
the
since
Saviour
pope
a copy
ein
law
nor
a different
above
the
law
for
Sergius,
two
operations,
and
to
....
probably
Maximus,
the
Our Lord
there
fatal
Jesus
by the
was not
or contrary
his
presum-
theologian.
human nature'"78
confirming
the
sent
was assumed
was not
of
by
Sergius
of
in
another
on the
will,
contained
nature
it
of
will'
he dis-
an influential
one will
our
evidently
to
and Pyrrhus,
Honorius
we confess
interest
by Monothelitism
Honorius
of
of
'one
in
wills
by it.
sent
his
operation',
now twinned
reply
he was born
was a windfall
two
'one
in
formulation
the
silence
the
of
of
approbation
'Whence
on the
no one,
now that
according
also,
'one
subject
Sergius,
of
The celebrated
phrases
to
to
this
of
with
confined
an eirenical
be superseded
the
win
is
operations
prior
the
and
allow
can be noted
advice
implication
Psephos
behest
the
two
but
to
to
the
of
himself
Cyrus
ordering
Christ,
for
publication
who as a result
had not
the
Monoenergism
of his
text
Sergius,
Sergius
regard
eventually
would
to
imposing
introduces
creetly
Constantinople
of
Cyrus,
of
Maximus,
to
investigations,
his
of
the
one or
76
God'.
It
our
as a trouble-
Pope Honorius
preventing
Psephos,
to
on,
to
regard
the
famous
then
in
by going
representations
from
to
represented
making
and Son,
to St.
he succeeded
Union
of
operation,
75
'the
of:
theology
in
will,
This
of
16
Christ's
the
Against
of
in
on the
faithful
monks,
holy
city
on the
deferred
to
of
number
the
is
not
been
for
the
the
the
in
the
most
time
with
context
of
Sophronius
Although
not
the
mentioning
first
was the
Synodicon
heretical
an
and Creation,
Trinity
teaching
to
interpret
the
his
In
Sergius
of
doubts
to
prudent
silence
whether
his
argues
works
humanly
the
say
whether
about
its
theological
acute
sufficiently
from
the
and Sergius
about
to
both
Pyrrhus
and
a passage
82 that
what
is
Maximus,
is
orthodoxy
his
divine
the
while
enthusiasm
with
Psephos.
It
that
Sherwood
'He
Pyrrhus:
and divinely
avoiding
or
was
heresy.
to
letter
time
overt
is
implications
at
had
Union
of
he was maintaining
embryonic
...
the
that
compatible
of
who
and Sergius
his
of
monothelite
discern
Pyrrhus81
Pact
hardly
or not
reaction
relieved
quality
awareness
in
to
by Cyrus'
precipitated
averted;
initial
reply
He was obviously
Pyrrhus
impossible
human',
the
the
of
in
Sergius
him he praises
to
seemingly
serious
of
pious
occasion
of his
80
Synodicon,
a state-
the
of
Psephos.
crisis
both
citizens
and
On the
famous
Christ,
enthusiastically.
doctrinal
God,
of heresies.
so easy
to
it
sent
of
positions
of
to
79
constraint
Maximus
had
the
doctrine
in
wills
followers
It
and all
Monoengrgism,
will
riposte
orthodox
beloved
his
as an elenchus
as well
of
to
great
clerics
Christological
reference
'the
of
Lord'.
our
he issued
exposition
his
of
Christ
of
on the
special
part
layfolk
installation
ment
634 because
designs.
political
Sophronius
probabilities,
Jerusalem
violence
his
and strengthening
will
what
is
controversy,
17
Pyrrhus
was reminding
in
matter
hand.
Later
been
had not
the
texts
the
opinion
that
required
spell
in
Christ
yet
in
mb
that
referred
to
'the
for
elaboration
thought
Synodicon
theology
the
of
is
is
to
friends
were
flesh'
been
but
of
is
solved
causing
with
such
in
for
instructive,
of
than
Maximus
between
the
the
development
doubt.
on the
rely
he forges
the
until
for
need
beyond
to
gradually
his
problem
own
by
set
by 641.
letters
and anti-Monothelite
89
of
ferment
a monk at
because
by Maximus
written
clarification
theological
Thomas,
to
alert
clarified
anti-Monoenergistic
be found
flesh'
distinction
content
Christ,
interpre-
his
Sergius.
evidence
issue
the
was no more
of
He is
ample
have
who asked
exchanges
particularly
to
wills
finally
Much of the
writing
Sophronius,
of
juncture
Sherwood
reads
the
of
Humanity
later
the
with
on the
87
the
until
he seems
At first
Lethel
clarification
and we have
85
time;
the
of
neochalce-
sacred
in
this
of
refinements
Redemption.
operation
at
the
the
consistent
natural
IvtpYTja
and
Sergius
is
subjected
was still
own views
this
that
movement
Pyrrhus
the
his
by Maximus
'natural
! vepysLa
His
the
about
a sense
tation:
that
to
of
for
corroboration
86
Ambi ua,
written
his
sensitive
economy
finds
of his
of
of
he
and he is
Maximus
function
that
has
Lethel
style
the
the
personalities,
the
in
out
the
minute
in
insist
analysis
juncture
this
at
theologically
donians
asks
to
to
84
doctrine.
debate
this
of
reflecting
the
in
teaching
was to
regard
with
ambiguous
true
of
on Maximus
he was mistaken
although
of
83
basis
the
of
they
the
at
questions
the
time.
Chrysopolis,
illustrate
to
are
his
88
18
initial
caution
giving
finding
himself
at
of
but
Sergius,
he had used
in
the
forbid
to
merely
are
saved
to
between
to
turn
an episode
in
necessary
duces
for
we have
which
the
because
the
the
the
history
no other
that
one day
would
With
way.
638,
lines
the
unorthodox
is
Life
were
overtly
intro-
the
at
it
that,
which
church
'we
everywhere
we come to
the
evidence,
but
Ecthesis
Syriac
of
keep
necessary,
mouth
in
Before
to
is
a singular
and the
orthodox
again
of
Ecthesis
monothelite'.
and unambiguously
is
imperial
operations
faith
Maximus
in
confession
ambiguity,
without
by word
The name of
the
of
opposition
drawn
90
it
to
assent
of
which
no longer
could
be justified
rightly
that
with
publication
to
doctrine
authority,
number
Maximus
that
men'.
be identified
the
and so
the
with
patriarchal
an interior
give
all
merely
mentioning
by confessing
and before
his
Christ.
of
formulation
explicit
not
with
and proclaims
not
of
variance
also
activity
silence
the
way to
time,
involves
and which
Maximus.
The author
in
Sophronios,
accepted
Maximus
(then)
with
a defence"
summoning
already
of
sent
a deacon,
Sophronius
Maximus
us that
tells
that
at
that
Cyrus
with
nine
travelled
of
his
Honorius
and
for
them
unite
of
the
The Syriac
personally.
did
me
whom, we have
not
Alexandria
suffragans,
say,
a description
was represented
from
Arkadios,
I will
by Arcadius,
known
'Now
and gather
and
introduces
may have
Sergius
had to
"Send
Cyprus
although
us that
against
rascal
this,
about
This
a synod
seen,
Life
deacon,
1.91
tells
a grudge
Sophronios:
doubt
in
Life
the
that
all
told
who are
Syriac
he held
that
readily
those
the
of
he
attend,
by an archand that
including
George
19
the
author
go to
Life
the
the
of
in
synod
tome,
debate
fact
had in
some altercation
for
bishop
the
Peter
the
synod
the
failed
took
This
was being
place
and Cyrus,
he may have
convener.
Arcadius,
with
grata
ambivalence
Maximus
was of
95
cedonian.
The Syriac
Maximus
ing
in
from
description
author,
Life
the
matter
of
may be enhanced
and display
the
By the
we know of
Trisagion
a theology
the
was probably
to
act
Sergius
as mediating
him,
was a person
the theological
persons
Christ
only'.
by hindsight
later
of
acknowledg-
energies
do with
chal-
position
books,
his
of
spite
he was a convinced
four
the
time
unacceptable
to
to
imperial
Sophronius
he wrote
the
the
Paul
interpolation,
to
everything
to
the
and two
of
which
and in
summarises
'And
Arch-
establishment
that
opinion
two wills
acknowledging
apart
the
accurately:
them
to
regard
in
with
Arcadius
what
and the
Sergius
with
from
the
of
may have
This
626.
being
asked
We
interpolation
comply
Cyprus,
but
Jerusalem,
of
the
1.92
rebuked
condemnation
about
in
convened
to
of
as he was by Heraclius
of
to
centre
Archbishop
situation
asked
decree
emperor's
94
patriarch
delicate
himself,
when Paul
Akephalos
having
his
Bophronius
Sophronius
Arcadius,
christological
93
Trisagion.
an already
found
us that
not
Syriac
sent
'Edict
an
assure
with
of
of
a letter
of
the
in
Fuller
Archbishop
designs.
occasion
tolerating
complicated
deliver
to
the
was the
occasion,
Heraclius
source
in
performance
basis
from
elicited
on the
Cyprus,
the
did
Maximus
portrayed
the
for
the
an independent
have
in
composed
which
he is
Cyprus
and eventually
emperor
Although
attended.
influence
as a major
and his
Life
than
to
be double,
96
Although
the
on
the
part
date
this
of
of
the
the
20
presumed
Maximus
the
to
it,
Christology.
derable
from
This
seems improbable
sources,
other
in
light
consi-
juncture,
this
some-
we know
of what
us Maximus
shows
which
on
have
as exercising
at
the
assault
Severian
of
Maximus
Sophronius
the
as he must
logic
the
his
resume
bound,
portrays
over
ascendancy
that
thing
in
Monoenergism
97
to
Trisagion,
of
to
approximate
could
Sophronius
who encouraged
interpolation
seen
it
Cyprus,
of
synod
on the
relying
to Sophronius
his correspondents
and referring
98
the
in
inconsistency
there
is
A
priori
no
guidance.
Synodicon
for
of
possibility
of
this
total
to
and to
him to
inclined
that
title
us the
he is
but
Maximus,
see in
possibly
the
mentioned
638,99
the
in
so that
Cyprus
if
The publication
of
'four
that
of
in
the
the
it
debate
the
twofold
Sophronius
in
part
books'
'tome'
to
father
the
is
Psephos,
Ecthesis
the
that
638 did
all
of
synod
date.
not
mark
practical
but
it
represented
as a heresy
Monothelitism
with
'Edict'
reliable,
in
the
authorship
The
the
before
was for
authority
by
written
and we may
It
of
affair
He does
was Maximus'
probably
the
which
the
Maximus.
Ecthesis
evolution
of
Cyprus
Life
place
truth.
the
in
is
Syriac
them
author
on Maximus.
Life
of
a repetition
a new stage
because
the
development.
a doctrinal
purposes
of
taken
have
will
'rascal'
an effort
the
for
the
Syriac
the
men
of
from
of
that
of
Synodicon
embarrassing
interests
down his
play
the
that
demanded
reverence
adamant
to
was central
the
however,
mind,
had a genuine
highlight
tell
that
in
keep
Life
may have
at
in
the
seen against
especially
that
a situation
self-forgetfulness
Syriac
of
in
two views
human relationships,
of
quality
We have
not
reconciling
dynamics
complex
the
which
it
was
21
invested;
bore
it
Psephos'
Heraclius
and the
principle
of
contradiction
authority
of
Honorius,
tion
the
of
'one
Monothelite
sense.
before
written
and stood
in
that
we can conclude
therefore,
out
before
the
Ecthesis.
ople,
however,
it
was the
question
Sergius
died
Maximus
ople
as the
Pyrrhus
pope,
the
on the
to
returned
debate
death
a short
it
died,
105
Phyrrhus,
of
the
the
Severinus
the
Ecthesis.
left
became
Constantin-
of
They
641.
he had
blame
it
matter
before
successor,
Later
the
John
that
year
become
recanted,
for
is
It
condemned
his
for
committing
640.
in
The
approval
Ecthesis.
in
before
as did
Severinus
104 for
later:
the
This
without
not
not
638,
approval
authoritatively
but
in
imperial
Ecthesis
time
was well
by a monothelite.
the
reconciled
Pyrrhus.
or
whether
brought
for
of
question
Rome with
condemned
Heraclius
won the
east
issue
patriarchate
was replaced
by Severinus
sent
themselves
IV9
to
skilfully
election
his
succeeded
So
the
the
639.103
orthodoxy.
dyotheli-
for
died
of
an
public.
that
champion
101
Marinus,
in
'In
promulgation
638 or
either
and Sophronius
apocrisaries
for
in
Honorius
had already
Sergius
Maximus,
Ecthesis
the
after
shortly
Sophronius
102
to
him,
that:
Between
formulain
potentially
for
joined
his
tome
to
Sherwood
with
a head'.
his
unambiguously
were
and consequently
to
in
Horonius
that
circumstances
did
had reached
of
emperor
implicit
interpreted
Maximus,
Ecthesis
tism
the
as it
Christ,
of
the
of
on theological
reliance
containing
letter
sense
orthodox
signature
gave way to
will'
100
the
the
interpreted
the
explicitly
Ect_e
a synod
to
is
on
ratify
22
the
on his
Ecthesis
deposed
and fled
interval
which
Martina
and her
in
disgrace
was destroyed,
heretical
cause
the
the
with
Theodore
I became pope
position
taken
by his
Presumably
Maximus
the
the
But
increase
Arab
of
curtailment
his
fraudulence
in
teaching
the
to
there
led
at
were
astray
eparch
the
there,
Maximus
Pyrrhus'.
with
the
appearance
boldly
proclaiming
his
publication
in
remained
630 until
circa
the
until
for
departure
The Syriac
of
Africa
the
his
Life
Ecthesis,
theological
'manifested
Diarrhytus
from
his
they
'Thus
the
The normal
Syriac
Life,
Syria
lying
low
If
in
'Dispute
his
in
views.
was
there
arrival
Rome after
him
is
where
'deceiving
the
first
against
journey
their
106
own
with
out
rebellion
of
has
his
set
monks.
even
with
and the
East
have
at Hippo
of
the
of
'Nestorian'
fear
that
'in
was
of
propagating
to
'Now
his
Maximus
in
the
of
anathematized
Middle
whose
him.
says:
out
relate
The goal
of Africa',
whole
cell
said
it
a monastery
seven
eighty
assumption,
that
been
have
time'.
this
Life
on to
then
because
Africa
Syriac
openly'
the
orthodox
occasion
power,
again
He is
Syria.
emperor
said
imperial
the
the
the
Pyrrhus,
of
IV.
who had
in
came to
characterized
a small
goes
dominance
once
for
Anastasius
Life
II
espoused
John
the
patriarchs
the
of
that
to
Ectheois,
the
teaching'.
been engendered
reference
and the
emperor
Constane
new emperor
in
an unstable
empress-regent
in
himself
confined
III9
vigour
was
After
the
of
predecessor
with
of
publication
fall
hope had
because
patriarchate,
Africa.
Constantine
son,
and whatever
power,
to
the
witnessed
the
to
accession
after
and then
the
Syriac
23
is
Life
that
already,
the
George,
that
We know that
that.
friendship
site
that
the
Life
Syriac
as the
Africa
further
to
We know
is
that
approves
the
of
the
his
way in
from
these
single-minded
his
own theology
and at
109
information
had played
into
learn
the
that
relationship
of
he stayed
in
He is
with
which
the
645.
in
from
Ecthesis
Thalassius
in
Severinus'
apocrisaries
the
of
monastery
Pyrrhus
with
to
latest,
the
the
at
dispute
to
He sent
on the
the
of
the
two
have
he
which
to
pope
evade
Letter
been
natural
come down to
to
Maximus
same time
to
Anastasius
latter's
pope had
the
that
years
effort
hand
this
on the Ecthesis,
while winning
approval
108
The set of short
anti-Monothelite
the
of heresy.
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
after
of
then
reliable,
of
development
gain
to
firstthat
Sergius
to
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,
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
to
later,
time
Theodore
Constans,
of
terrifying
a short
George,
the
views.
status.
the
in
place
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
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,
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
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
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
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
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
his
final
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
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
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
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
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.
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
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.
formally.
in
in
who are
on he denies
Maximus
Bizya
'political
they
is
to
foreign
customary
I without
is
'who
emperor,
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
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
decrees,
its
doctrine
intention
the
admitting
a confrontation
Lateran
and
come about.
the
with
The ensuing
theme:
compromise,
quickly
Bizya
without
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
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.
not
and insulted
open agreement
tried
of
would
will
you
of
a shrt
Maximus
yielded
courtly
with
prescriptions
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
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
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
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,
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
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
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
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
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
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
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
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
of
that
apophatic,
that
words
expression
requires
that
recall
is
because
manipulation
way to
the
finite
takes
letter
'Because
as with
also
Word
the
because
the
but
dialectic
where
intellect
same time
is
hegemony
that
the
that
rigorous
To insist
God than
of
theology
process
personal,
with
the
of
versa
to. admit
the
sequence
method,
is
service
which
words
a content
reflection
it
encounter
this
on to
the
In
the
Word,
and in
silence
yield
to
the
of
poured
to
to
of
revelation.
a discipline
is
opening
is
process;
it
it
whole
and put
He has
to
in
of human intelligence
the
of
demands
submission
constantly
infinite
of
only
the
the
the
meaning
language
that
In
Word apprehended
of
the
with
prepared
always
the
resources
which
Besides
himself.
is
the
himself
necessary
issue
all
into
human thought
accepts
implications
a more general
theology.
principle
the
the
ultimately
are
in
can be assumed
investigate
on to
called
is
that
of
rationalism
of articulating
at Maximus as theologian
patristic
of
and
2
life'.
Church's
briefly
consider
presupposition
and in
faith
the
of
aspects
teaching,
Church's
more closely
to
may be helpful
the
of
fullness
we look
Before
it
fullness
the
the
but
revelation
we go
is
the
way
the
Cappadocian
43
theology
the
it
deductive
cal
ies
divine
the
releases
in
the
process
and in
turn
then
becomes
the
of
consciousness
divine
than
The theologian
must
them5
so that
higher
dialectic
conceptions
strikes
the
where
and the
mind
the
brilliance
as darkness,
relational
is
own possibilitit
to
serve
an expanding
is
in
perceived
to
reason
learn
is
the
the
mystery,
ever
some
things
of
product
of
clarity
more
to
left
divine
the
between
felt
to
its
of
merely
of
that
awareness
transformed.
theology
gulf
fundamental
condemned
itself
not
theology
of
being
be possible
would
that
is
be encircled
a more
of
that
circle
It
and enables
reality
itself.
suffer
this
exploration
way more
also
bounds
find
directly
but
is
from
mystery
with
the
view
of
and it
intellect
within
when confronted
Theology
function
reality
reasoning
revolution
higher
is
inner
'the
truly
this
the
cannot
is
theologi-
Byzantines
Church'.
what
In
rational
within
experience
illusion.
process
of
awareness
futile
the
subjective
rational
to
access
the
from
tradition
the
of
that
the
develops
whose
against
theology'.
of
eastern
teaching
that
and guarantees
the
the
ensures
which
and not
for
Christian
by the
delineated
circle
the
of
experience
Not
it
level
Scripture
saints,
be checked
eliminated
in
from
by the
represented
rational
magisterium;
was completely
reliable
Lossky,
For
West -a
i. e.,
and Tradition.
but
and least
lowest
to
course,
of
process
thought;
the
experienced
Scripture
of
witness
in
an ecclesiastical
of
was a vision
was,
is
premisses,
statements
authenticity
("contemplation"),
theoria
as it
"revealed"
from
or from
be -
not
could
deduction
rather
from
was inseparable
Fathers,
which
keenly.
its
44
In
to
order
that
required
profound
Scripture
calls
a aptheia
within
mirror
theologia,
passivity
language,
possibility
language,
the
control
the
traditiron
verbal
and the
set
over
the
locus
to
Holy
for
them
place
for
all
truth.
guidance
into
theology
there
theology
and spirituality
lity
stage
of
of
to
contemporary
this
the
that
sense
thesis
Spirit
is
to
'spirituality'
'the
so that
is
personal
the
of
Fathers
any way
as it
was,
this
mind
divine
the
were,
of
of
it
so that
as in
to
approach
distinction
the
beyond
guarantor
of
the
of
as
culture,
of
between
of
the
Fathers.
investigate
the
in
spiritua-
and christology
Confessor,
of
the
sanctification
in
translate
conveying
thought
Because
anthropology
Maximus
say
of
of
The Church
was no clearcut
The purpose
function
the
words.
vision
theology
intervention
the
where
Church.
an
of
resource,
who is
was not
made
philosophical
a creative
the
truth
The language
a secular
capable
in
is
basis
to
secular
Spirit
truth
the
against
take
of
any merely
of
Spirit
that
the
of
the
spirit-chosen
of
the
set
distorts
especially
and rendered
is
It
of
unless
has
intellect.
language
of
of
was transformed
truth.
the
them,
divine
and is
charity
that
be no question
can
the
to
Fathers
and spirit
faith
so much an attempt
into
under
sense
emotion
was a complex
use
plastic
unruly
reasoning
of
was not
reality
there
the
For
of naked
order,
that
mind'.
of
because
function
divine
teed
of
simply
theology
their
the
in
exercise
energetic
the
reformation
by a developed
possible
Its
region
context
soul
and inhibits
of
formidable
'renewal
the
the
of
this
enter
it
the
is
understood
assimilation
well
in
at
this
the
of the
45
is
aalvif
the
it
is
of
God in
maintaining
its
it
concerned
'the
of
God in
wisdom
of
practice
hope
of faith,
to
with
be the
While
that
synthesized
in
not
only
concerned
truth
revealed
%pEcC, not
but
yvwoLs,
concrete
the
into
where
translation
actuality
of
that
this
hellenic
goes
of
flow
the
and soteriology
Spirituality
will
appreciation
of
with
beyond
ideas
is
fundamental
ensures
to
the
dynamism
xdr,.
of
truth
the
adoration
of
the
gospels
existential
by the
10
the
counterpoint-
of
and requires
governed
in
engagement
the
realism
in.
the
truth
do
charity.
man must
11
3a
becomes
the
llvc
nvev. urr
and
enters
he yields
for
of
Thus
be
with
\/vucIS
possibility
that
that
that
living.
the
also
preliminary
and manifest
idealism
here
general,
of
of
the
from
theology
can be said
yvwai, s, but
Christian
Spirituality
realization.
by
expression
as the
truth
enhanced
'with
experience
in
as an indispensable
as the
also
inform
of
the
with
be
realization
living
view
christology.
the
and
the
anthropology
made possible
merely
and obedience
faith
his
his
existence'
dogmatics
on Maximus'
in
to
spirituality
of
while
spirituality
a concrete
aspect
finding
redemption
ing
and love.
and to
hidden
and with
a mystery'9
in
subjective
of
Christian
of
revelation
concentrate
we shall
are
core
revelation
findings
mystery
province
special
While
the
to
its
the
to
and
implications
inchoatively
alertness
the
is
listen
to
on their
reflect
Church
and sacraments'
preaching
least
at
in
to
words,
the
in
'present
theology
of
province
systematise
the
its
through
transmitted
words,
Christ'
of
mission
In
12
his
conviction
this
way man
The Spirit
nature
and
46
when he wrote
Maximus
turn
to
power
his
of
the
that
into
point
The Methodology
can designate
on the
meditation
Maximus
phase
of
the
of
Pontus:
by Evagrius
an aspect
convey
of
process
man's
that
something
is
but
tion',
'Practical
other
used
for
him
philosophy'
in
'theology'
an approximation
to
for
'Natural
reflective
natural
here
his
like
God,
of
which
16
'passive
in
of
Maximus
contemplathat
order.
were
contemplation'
asceticism,
the
now describe
as
one a vigorous
we would
to
knowledge
was something
what
the
of
but
condition.
to
meant
relation
experimental
'natural
is
culmination
posthumously,
Contemplation'
exercise
was schematized
'Theology'
earthly
the
meaning:
as it
in
He
sense.
the
this
on the
a comparable
philosophy,
in
14
oZxovoCa
this
perfection
and
the
to
faith
to
second
an expression
the
'theology'.
hensive
have
in
transformed
that,
preparation
word
its
a foretaste
things
term
be perfected
will
granted
not
being
in
contrast
'divinization',
of
Christi-
witness
incarnation
the
way of
the
exercise
into
theology
g
in
practical
15
and theology.
contemplation
there
by the
intends
the
has
Confessor
Trinity
uses
living,
reflection
redemptive
rarely
very
generally
final
Blessed
world
an extended
the
of
mystery
of
this
irrefutable
the word
In the Fathers
it
life
the
Maximus
of
actual
of
into
reflection
13
of martyrdom.
an practice,
Von Balthasar
existence
Word in
into
holiness
truth.
Christian
'the
speculation
authority
destined
describing
been
have
might
of
fullness
the
becomes
referred
by a thoroughly
to
a compre-
christened
mind
the
Maximus
realm
is
to
his
mind
for
Maximus
tized
reflection
'theology'
the
most
part,
the
sense
to
Croce
the
of
method
It
of
philosopher,
it
cal
is
the
fundamental
reflection,
supports
the
always
the
the
grind
his
be said
has
pointed
beginning
basic
Maximus'
noetic
of philosophical
that
Maximus
the
sense
'natural
introduction
that
of
for
wisdom
spirituality
in
wonder
that
in
of wisdom,
astonishment
of
theological
to
beginning
out
metho-
in
the
of
a comparable
of
outside
theology
by way of
was the
Oor.
his
himself
and confines
in
something
'theology'
review
so a monk of
Heidegger
theology.
Ooc.
is
7,
He excludes
be deprived
never
would
the
must
as a%
as wonder
a Greek
subjected
for
while
'theology'
of
our
than
Trinity,
is
has
to
as systema-
idea
his
West,
study
Confessor
contemplation'.
just
a broader
a recent
from
knowledge
of mystical
reason
20
a systema-
theology
of
In
21
scrutiny.
include
also
on the
the
if
contemplation'
philosophy'.
knowledge,
nowadays.
Vittorio
careful
is
the
Spirit'19
of man's
notion
in
contemplative
18
and so be equivalent
as reflection
especially
of
usage
dology,
would
on revelation
Maximus'
normal
it
seen,
the
we mean by philosophy,
what
'practical
or
on revelation
reflection
the
a rectification
The contemporary
'theology'.
tized
to
of Scripture
Incarnation;
'Natural
asceticism
just
the
genuinely.
he presupposes
As we have
from
'in
corresponds
17
intellectually
a purification
function
by a Christian
mediated
words
appropriate
prescind
enjoy
then
that
except
to
cannot
must
as by the
as well
attempt
of nature
philosopher
of human experience,
nature
of
phenomena
For
field
the whole
over
47
by the
wonder
the
energizes
relationship
discourse.
the
field
as
sense
that
philosophi-
to reality
22
In the
that
48
if
even
Croce
of his
the
it
form
in
faith,
him to
enables
Jesus
is
It
is
the
We have
method
and it
applies
both
his
through
6th
Epistle,
creature.
not
'new
employ
in
to
writing
and that
he used
Spirit
of
and
'heart'.
his
method
polemical-
same method
that
all
master.
In
he intends
'to
biblical
without
on his
himself
this
and to
he says
what
Scripture
and spiritual
piece,
and responsive-
Maximus
the
in
tradition.
in
of
as
that
record
that
arguments,
by Maximus q the
in
Bishop
this
his
or
extraneous
two
or
references
significant
this
not
force,
invention
instances
threefold
two
other
the
of
have
proof.
lack
men'.
are
In
the
two
he
that
scriptural,
that
a value
perverse
there
life
energy',
which
use
he will
which
his
end of
be coined
but
to
one he intends
'hypostatic
against
should
natural
and the
Towards
case.
and the
to
John
argument
expressions
patristic
these
spiritual
as understood
reply
holds,
from
be there
verbally
the
as the
schema
Christian
Christian
spoken
bible
and
patristic
his
to
straightaway
natural
with
the
consciousness
statements
an early
to
written
the
as a theologian
career
demonstrate
in
his
of
the
can be said
to
of
God'
of
in
explicit
treatises
dogmatic
core
reality
expressed
the
of
a scientific
to
openness
depth
the
at
man described
in
method
as the
into
is
into
insight
divine
openness
this
'knowledge
received
ness
his
have
and did
said
is
It
relationship
be presumed
that
a mystery
tradition.
living
personal
primal
with
it
can undoubtedly
Maximus'
of
Maximus
incorporate
cannot
method,
mystery
it
like
theologians
spiritual
was the
prayer
24
is
Between
other
Ambi ua,
explicit
in
49
refutation
of
he uses
origenism,
that
a proof
he' qualifies
25
&iooe8E
vrjvov
LxwC xaC YpacpLxws xaC xWcp Lxw
as cpvc3
The same triad
26
Another
A. D.
27
Councils.
appears
in
found
Conversely
his
find
to
the
have
in
seen
the
tortions
of
third
passions,
the
A6'ot
passion,
of
in
is
ordered
participation
to
in
plation
of
wise
'pure
are
is
when it
men say
conceptual
him.
perception
of
perception
of him
an enriching
to
31
possible
influence
dis-
contemplation';
that
is
him
of
death:
'In
that
the
coexist,
or
coincide
been
already
this
on reflection
life
with
suggested
would
about
fact,
incompatible,
perfection
possible
should
research
In
are
the
him should
in
so that
sees,
man after
not
has
It
by the
contemplation.
of
to
is
about
philosophy',
man for
unclouded
and contemplation
about
activity
'practical
as Maximus
it
as we
schematized
'natural
his
in
situated
eschatologically,
a question
that
the
and vision
of God, anticipated
29
'Natural
contemplation'
prayer'.
be granted
as will
for
ordered
discourse
Maximus,
is
'theology'30
and demonstration
things,
be realized
to
'theology',
least
that
work.
Maximus,
of
disposes
which
of
as
revelation
of
is
theology,
less
of
and expository
as a whole,
28
of Evagrius:
triad
phase,
data
life
the
of
same kind
endeavour
in
is
the
polemical
certainty
of
mastery
perception
the
the
the
writing
the
of
theological
spiritual
view
at
from
spiritual
basically
is
strictly
the
all
of
for
method
it
his
of
and expression
appropriation
the
the
scientific
rigorously
the
that
645
in
on how he relates
see later
We shall
Pyrrhus
with
by him,
was adduced
proof
though
Even
effort
Dispute
to the Councils.
Fathers
that
his
in
him.
contemfact,
experience
that
the
that
seem to
the
have
50
(i)
Scripture
is
It
Maximus,
of his
divinely
'words
'the
It
voice
of
the
word
is
35
Spirit;
For
in
to
in
outside
to
in
the
in
and in
to
order
discarding
that
must
the
find
the
God himself.
respect
the
as we encounter
human epistemology,
knower
The quest
objective
it;
level,
so that
the
find
of
to
in
is
the
but
a use
meaning
we cannot
free
in
of
and
scripture
of
created
itself
receive
mani-
not
the
cannot
the
letter
intelligible
all
discern
the
the
of
the
self-
he must
'outside'
character
exegesis
In
transcend
then
it
penetrate
logos
the
an
reality
of
inside.
creation
the
in
wish
you
to
man's
38
sense-knowledge
he must
to
'there
to
meaning
the
of
we may call
if
or
Knowledge
spirit.
of what
enables
of
the
of
and Scripture;
phenomenal,
scripture
Gnostic
the
identical:
themselves
move from
the
Holy
as a human being
offer
to
34
prophets.
by the
words
level
hold
the
are
the
33
by God',
and in
reality,
understanding
intelligible
festation
lay
the
word,
inspired
Logos
To grasp
man must
intellect,
finally
of
move from
order
understanding
the
the
creation
and an inside.
necessary
is
Scripture
spoken
of
the
as an incarnation
in
levels
two
it
things
himself,
divine
by means
work
three
Maximus
he finds
outside
it
this
the
word
scriptures
as expressed
37
Logoi'.
consideration:
is
the
in
of Christ36
word
Logos
two
not
three
the
he sees
and the
are
is
find
is
'the
God because
of
so that
Logos,
him it
up in
was caught
should
inspired'32
it
Centuries
God,
For
noetic.
understand
life
for
a search
of
to
intellectual
whose
dynamic
basis
difficult
not
reality
from
the
light
a
of
51
through
a matter
into
woven
the
Scripture
and he could
text
splendid
interpretation
effect,
acceptance
to
the
of
the
light
of
the
Holy
Spirit,
that
that
within
who
beings
in
'searches
in
the
that
of
in
light
of
the
their
summarize
ing
find
to the
is
principle
spirit
the
him
for
in
is:
He is
scripture
41
There
'Seek
source
Croce
the
of
knowledge
him
has
logos
of the
the
the
of
the
logos
from
known
and
is
the
at
of
the
the
words
they
which
formula
a useful
narration'.
of
source
logoi
exegesis:
Spirit
be
to
the
suggests
of
with
the
so He is
of maximian
in
a fundamental
aware
for
in
was
intervention
the
42
understood:
45
previous
and scripture
counsel
word
their
the
mystery.
without
Spirit',
and so
by an
subject
meaning.
the
that
exegesis
knowledge.
it
of
Christ
him.
faith
in
the
his
of
Everything
of
of
of
scripture
and scrutinizes
scriptural
which
scripture
derive
its
the
for
so that
'spiritual'
of
of
exegesis
us'43
path
is
letter
everything
apprehension
which
of
40
his
their
the
Christ
light
apprehending
so that
being
not
principle
understand
faith.
expression
interpretation
of
the
of
appropriating
a literal
39
but the
some aspect
of
forms
neglect
of Christ,
mystery
was no question
origin
not
in
in
Christ
revelation
principle
to
language
its
of
Spirit
of
of
in scripture.
and of
did
use
sought
of
analysis
the
the
was an acceptance
he relentlessly
linked
formulation
but
forms,
Maximus
content.
with
its
of accepting
those
the formation
spoken words,
human condition,
to
restricted
deeper
through
except
is
Knowing
his
'Seek
46
to
accord-
Here for
52
the
' is
'spirit,
Maximus
object
that
all
to us for
given
salvation.
to
every
significance
of
the
us to
accept
in
term,
form
the
that
exegesis
for
is
of
exegesis
of
ence
the
of
nation
to
meaning.
The sacred
present
to
the
us with
realm
that
surpass
48
a system.
is
has
already
to
suggest
the
the
exegetic
style
of
the
transcendthe
contrast
the
witness
to
faith
point
its
literal
possibility
to
invitation
by seeking
combi-
signifiof
literal
The events
God,
of
universal
events
and
that
of
the
word
between
the
of
exponent
of
and so the
to
the
to
greatest
faith
of
relevance,
as that
accessible
spiritual
exercise
and the
interpre-
of
characteristics
combination
the
have
historical
spiritual
bear
writers
global
secular
as its
Christian
Jew as against
Christian
spiritual
its
interpretation
and spiritual
open to
the
applicability,
and personal
cance
course
all
kind
consciousness
the
the
understands
contrast
of
significance
relevance,
of
habitual
light
the
Origen
God,
of
and is
an analytical
a totally
striking
has
is
Spirit
This
the
tradition:
word
it
the
us into
in
of
with
universal
spiritual
in
Maximus
exegetical
Scripture,
experience.
is
It
school,
alexandrian
of
the
to
can be understood
Cc3
but, giving
it
a maturer
granted
done
only.
principles
great
of
and so is
exegete
short,
is
in
rooted
inspired
as Maximus
launches
takes
It
the
within
scripture
of
world.
the
'theology'
faith,,
in
In
'logos'
may be pertinent
It
here,
tation
the
faith.
knowledge,
quality
divinely
that
contemplative
function
in
passage
is
revelation
that
again
47
the
is
approach
scripture
application,
led
This
research.
of
conviction
the
than
rather
beyond
and so it
themselves
is
quite
53
interpret
to
legitimate
further
the
In fact,
reality.
exclude
this
reference
would
be less
than
a christian
be the
possibility
to
faith-approach
the
the
whole
fith-and
meaning
same faith,
the
of
the
former
is
as being
an external
observation
of
development
of
a new realization
up a very
of
statement
bible.
But
the
writing
should
Spirit
a superior
in
the
possibility
of
influx
of
that
took
the
language
consistent
with
possibility
of
things
are
much greater
in
knowledge
his
measure
does
is
into
of
in
in
faith
be
would
faith
to
be
the
visualise
composition
It
would
of
to
say
about
mind.
In
'If
the
he says:
visible
things
are
of
to
contemplation'
kind
the
of
action
the
has
work
would
context.
a purified
visible
it
this
This
the
could
expressed
the
of
a 'natural
Maximus
us.
developed
seem to
not
in
through
the
intimacy
mystery
his
making
Mystagogia
contemplated
the
way because
'theology'
that
the
a satisfactory
of
that
sense
of Evagrius.
all
is
us and in
as it
kind
distinction
form
latter
on a new dimension;
Croce
this
some way,
of
theology,
believer,
mean the
passage
the
the
is
that
an exegete
way,
latter
take
in
enlightened
able
in
object
with
mystery
the
in
faith.
the
former
biblical
with
spiritual
apprehended
use
is
It
a faith
mystery,
being
Christian
the
become
the
worthwhile
the
the
Christ's
in
faith
its
against
over
yvwoLC,,
of
mystery
Exercising
work
would
within
bible.
the
of
experienced
Holy
There
distinction
a further
Christ,
of
is
there
when he says that
,
49
which
are
%Lors3cLv
successive
,
xvpCwr.
phases
of
mystery
made by Origen
distinction
the
that
interpretation.
of
the
of
of scripture
the
to
light
the
a reading
would
seem to
in
events
exegesis
is
the
a remarkinvisible
things,
understood
in
54
to
invisible
the
through
50
contemplation.
This
maximus
to have
sight
hold
them
the
of
in
ultimately
logoi.
the
of
is
in
it
has
contemplation'
acquired
by personal
The language
it
is
it
is
of
Chalcedon
Maximus'
knowledge
the
before
he can,
two
the
Logos
Scripture
has
and the
cross
above
the
the
unspeakable
for
52
mystery
of
the
of
has
the
of
which
God initially
the
the
enigmas
understood
has
'visible
the
been
gave
to
Logos
51
fact
In
formula
the
into
his
so
and
phantasms'53
resurrection,
power
it
of
principles
creatures
Whoever
that
the
merely
We can see
all
it
merely
to
He in
has understood
things.
not
of
not
the
of
it,
Incarnation.
'dispose
knowledge
and burial,
mentioned
purpose
force
is
of
their
'The
Very
faith.
in
And whoever
intelligible.
the
the
in
insight
conclusions
passages:
prerogative
of
contemplation'.
appreciation
creation.
Aquinas,
the
some dimension
the
discrimination.
anticipatory
these
all
locus
about
manifestation
him
and
the
corresponds
of
take
to
and so comprehensive
context
Scripture
gives
is
'natural
that
this
a record
is
contemplation.
even
normal
into
this
gratuitous
effort
the
that
of
who is
to
contemplative
but
scripture,
in
of
faith,
man of
Logos
God,
for
creatures
intelligibility
so radical
of
that
their
to
something
'natural
the
is
of
that
themselves
things',
the
be noted
knowledge
as if
looks
of
can be referred
this
the
source
themselves
who give
evident
logos
the
of
to
who give
obviously
if
is
it
makes
and through
It
those
But
at
by those
things
with
method
taking
in
flesh
of
and types
visible
the
logoi
of
and
of
mystery
of
initiated
the
into
has understood
sustenance
to
all
55
54
things'.
in
luminous
his
'When the
Logos
us and his
face
garments
Scripture,
having
of
to
the
Gospels
the
is
55
prophets'.
For
so much a case
not
the
through
realm.
puts
also
literal
the
stands
that
It
something
cism
in
with
a theological
used
critically;
gence'58
his
the
Dubia
literal
71,60
maintains
He will
but
the
Maximus
the
apex,
it
language
but
end
of all
is
of
opens
not
him
out
with
the
it
has
foundation
recourse
Quaestiones
spectrum
infinity.
to
et
he
are contained
rests
be
must
intelli-
a sure
contained
to
scripture
Bible
have
the
is
There
uses
beings
scripture
stand-
means that
in
of
under-
and apophati-
gives
instance
other
logos
For
created
critical
when required
as for
it
scriptures
an understanding
examine
For
itself
'in
'the
'to
is
Christ
how Maximus
always
this
text.
sense,
that
the
of
cataphaticism
but
it
of
the
exacting
Maximus
scriptural
the
and created
of
he intends
at
whole
the
scripture;
understanding
most
is
something
scripture,
purpose
authority:
59
discourse'.
of
come with
absolute
to
of
57
exegesis.
the
Christ
perspective
interplay
the
of
of
into
the
ards,
mystery
the
holy
of
also
the
sense
also
and manifest,
of
them
sense
accommodate
could
the
as of
scriptures
words
logoi
understanding
of
the
then
sun,
spiritual
through
is
evident
spiritual
Maximus
the
of
object
unique
appear
But
most
that
and
clear
the
like
shines
shine,
hidden.
nothing
that
him,
appear
God becomes
of
bj
by any being'.
on an inverted
61
(ii)
56
and Councils
Fathers
that
it
is
obvious
expression
of
the
mind
of
means of
entering
into
that
While
Scriptures
parous
when
62
appeal
is
its
the
of
wisdom
meaning.
the
of
grace
too
They
it
67
it
is
of
possible
the
tout
Fathers
docility
them
to
but
them
Holy
the
64
completely
66
by God',
68
by God',
the
the
to
'approved
and so
the
of
speak,
enveloped
of
words
The authority
their
'made wise
it
inspired
63
for
court
and discover
divinely
of
which
65
thought
to
'divinely
69
former
sense
church
of
the
in
gospel;
it
Church,
is
latter
are
approved
vicious
Church
by their
to
in
teaching,
or
by the
the
of
orthodoxy
Fathers
are
what
If
they
beget
Church
like
the
claim
them?
As we shall
is
faith
brilliant
to
twofold
may look
the
the
belong
they
This
the
the
of
to
the
through
Lord
Church.
rise
disapprove
of
the
bishops
means that
argumentation.
principle
of which
sense
it
the
the
of
In
subjective.
to
in
can give
approve
formal
or
begetting
pauline
'Fathers
expression
an application
the
circles
the
objective
possibility
semantic
in
case
can be either
Church'
Church,
him
was not
6s6, xvcvaTo,,
The genitive
right
For
final
some facet
have
pages
fact
the
case
its
the
Spirit
by God',
eloquent'.
the
foreign
his
mysteries'.
the
Holy
are
'inspired
from
divine
'really
Spirit:
entirely
never
open
the
use
is
he would
comes from
Fathers
in
not
The fissi-
but
who
the
Church.
ascertaining
'draw
is
the
scriptura
always
Bible,
the
to
comes to
divine
Church
he does
mystery,
it
up the
take
court
the
sola
of
Maximus Scripture
relationship
The Scripture
revelation,
to
of
principle
him.
of
out
for
of
the
see
the
exponents,
70
but
of
doctrinal
is
not
figures
bishops
his
of
holy
in
those
but
bishops
that
Fathers
them used
tation,
one and
people
the
truth'.
pains
but
to
emphasize
seeking
( W6FeLC
expressions
personal
),
as our
of
the
reasons
also
for
his
way back
fathers,
that
-
nor
would
interpre-
age,
genuine
indeed
on to
passed
75
his
of the
express-
know the
he was at
career
introducing
novelties,
the
patristic
new modes
but
the
adversaries
'we shall
of
of
do we manipulate
rash
speech
the
we profess
be indeed
we
Maximus,
its
meaning
say,
the
of
in
challenges
introduce
adversaries
for
occasionally
to
these
of
'animated
meaning
the
approved
Church
apostolic
faith'.
the
teachers
scripture
polemical
do not
has
the
of
all
writings
so that
'the
the
to
understanding
he was not
find
to
guidance
it
the
he concludes,
and'
great
When he uses
intentions:
Maximus
that
the
the
they
times
applied
Church
of
with
of
the
apply
is
Writ,
the
term
outstanding
faith
Holy
search
to
is
of
Spirit,
through
'we therefore
texts:
for
to
to
Church's
with
trial
Fathers
All
always
the
profession
them
76
true
apostolic
final
the
of
the
identical
right
Maximus
It
as a secure
the
by the
by inviting
time.
links
of
In his
his
paratactically
reliable
expositors
in
more frequently
'Father'
whom the
a group
express
contained
revelation
ions
in
the
entrusted
73
of God'.
of
74
express
They
Maximus.
those
flatie peC
so that
he does not
past
the
in
but
past72
io
function
of
Church
the
accepted
commonly
this
Spirit
whom is
'to
to
only
Eyxp
01
v o.
but
day
exe rciaee
usage
the
of
Holy
Councils
the
and catholic
of
find
in
in
reserved
the
under
and she
crisis
patristic
term
Church
judge71
ultimate
the
the
which
of
57
the
terms
and the
and lunatic
of an heretical
invention
and
work
58
but
-
mind,
we dutifully
and expressed
by the
was fidelity
and meaning,
not
concepts
78
terminology
that.
Not that
His
principle
the
meaning
the
relation
in
and participation
of
virtue,
acceptance
fathers
to
who were
the
divine
for
they
Spirit
identical
reins
agreement
of
meaning'.
of
the
and those
the
holy
the
of
catholic
port
the
Fathers
the
I have
found
also
by the
faith
The Church
grace
who have
and have
teaches
'ecclesiastical
Faith
here
those
all
of
the
preserved
in
what
faith'83
does
right
who hold
Spirit,
the
no way changed
she
not
the
of
people
82
teaching'.
now,
who remain
the
those
84
and blessed
holy
on to
pious
of
learned
passed
the
Maximus speaks
by the
'I
by the
God
the
one and
Church,
them,
with
of
by the
faith.
of
profession
is
It
proposed
of
primarily
means the
him
faith.
it
for
discovery
revelation:
guidance
that
to
'animated
when he says
accurately
astical
the
to
of God and who guide it rightly
81
the function
He describes
will'.
church
logos
in
among us before
the
of
instructed
was
and
faith
this
but
inseparable
Faith
of
expression
too:
is
of the Church
doctrine
the
one of
as a faithful
Church
God is
so
content
it
meaning,
ensures
life.
his
Maximus.
of
which
and the
by each
the
He thinks
faith
the
faith
find
from
here
so that
words,
the meaning
the Church.
to
to
knowledge
The Christian's
Maximus from
was unimportant
the
to
words
words from
the
divorce
79
less.
in
in
was immanent
use
divorced
of reciprocal
to
necessary
terminology
to
to
in
right
its
believes;
and 'ecclesinecessarily
mean
59
the
primarily
mean the
content
in
find
attitude
even
performance
during
teachers
that
whole
the
identifies
profession
Christ'.
her
that
because
the
of
the
unbroken
in
circles
vicious
the
the
faith
dogmas
of
the
Spirit
that
for
man;
it
will
preserve
that
the
not
not
the
the
Church
and
the
mind
knows
so she
is
her
a genuine
a true
father
in
like
of
the
Church
to
The Church
is
of
that
which
might
to
of
appreciated
Church
own mind
the
is
and
it
expression
become
founds
the
a position
actual
formalist
89
apostolic
the
the
for
Church.
is
the
regulate
alive
with
economy
Church
be even
the
say what
that
same
Apostles;
to
that
her
the
her
by the
88
of
the
of
faith;
is
Christ;
of
faith
her
who ensures
of
in
the
the
faith
unity.
depths
Spirit
notes
taught
is
faith.
true
him,
between
faith
it
scans
is
the
is
church;
the
the
who is
it
inside:
constitutes
is
argument
when the
intelligible
Christ
of
principle
For
her
her
indeed
is
complete
as communion
and that
he
Church
of
continuity
fact
the
genuine,
'piety'
complete;
faith
of
is
from
the
is
and
to
relation
is
itself
is
profession
faith
in
can be understood
catholicity
faith
light'.
true
sanctity
87
it
and salvific
'The
faultless
can be seen
Church
Church:
the
of
and capable
what
in
faith
in
'right
86
accredited
But
faith;
the
with
heroic
when the
disarray.
the
professes
and uncontaminated,
pure
the
and in
church
of
heresy,
to
'consulting
their
of
can
possible
about
he was aware
Arian
confused
were
church
the
it
is
Nor
statement
though
it
revelation;
formulae.
an explicit
laity'85
the
the
of
Maximus
accepting
of
mind,
said
mind
is
of
and
who is
The Fathers
and
for
60
the
in
be credible
to
Maximus,
This
Church.
form
the
the
is
indeed
by the
Church
in
way actualized
that
is
when he says
any council
their
93
fathers'
it
of
testimony
down as
'dogmas
by the
described
is
as
equivalent
has
'the
to
the
masters
'father
us and
the
in
the
accepts
the
is
the
truth'
of the Church'.
kind
is
passed
in
formulated
identity
the
with
on to
with
not
us'
disciples
and
the
The successors
which
funda-
first
his
It
maintained
revelation.
inspired
is
in
of
five
Scripture
'passed
by their
is
masters
and divinely
revelation
but
of
in
evangelist
been
of piety,
on to
say
its
favour
and
it
ensures
in
of
eye-witnesses
by Maximus.
the
continuity
of
the
cited
eye-witnesses
witnesses
to
eye-witnesses;
It
so that
successors,
holy
that
revelation.
primitive
most
piety';
teaching
authoritative
original
of
any usage
dogmas
passed
expressed
as by Luke
epistle
the
have
method
having
were
is
by John
claimed
as well
merely
from
comes
Church,
as testimony
that
The revelation
mental:
the
of
of
faith'
and successors,
by God,
councils
ecumenical
council
theological
'not
1,2),
disciples
inspired
truth
christi-
92
manipulate
(Lk.
Word
their
afterwards
his
beginning
the
of
holy
teaching
one.
scripture
they
who from
of the
ministers
the
or
affirmations,
they,
which
as the
monothelites:
father
or
Confessor
whole
most
by
preserved
and passed on in
91
The whole Church is in some
us much about
the
the
'ecclesiastical
a believing
already
of
'the
the
The
Council
the
Maximus tells
of
is
teaching'.
'ecclesiastical
church
90
for
expressed
reality
be approved
must
councils:
in
fathers'.
orthodox
received
is
approval
of ecumenical
that
anity:
and reliable,
for
are
Maximus
He visualises
the
61
'in
council
on its
the
with
truth
this
Eutyches'?
senses
actually
of
testimony.
source
the
faith,
understanding
transmission
it
define
With
regard
has
(Christ)who
way to
the
of
the
whole
gospel
Church
follow
Christ
much attention
ultimate
of
the
evidence
to
in
time
it
criterion
the
term
it
as the
the
right
faithful
the
of
basis
the
at
on the
approved
'If
belief.
their
the
faith,
right
to
refers
is
sense
of
'father'
a father
Councils
them';
him
to
God.
an essential
his
of
synthesis
the
Church.
Mystagogia.
orthodoxy
and
97
just
turn
are
The formulation
Maximus
by those
of
in
they
was for
explicitly
in
96
is
'it
and Councils
Fathers
Creeds
and be members
to
this
contraction
sanction
of
the
and through
his
the
95
be professed
to
in
through
message
of
relying
Scripture,
spoken
Christ
faith,
the
to
use
to
same faith
authority'.
with
council
Scripture
councils
testimony
give
christianity:
the
and to
the
would
of
quotation:
council
written
what
authoritatively
seems to
fathers
the
of
Fathers
the
of
formula),
whole
holy
(i. e.
none
them,
of
against
previous
for
the
from
as is
were
most
it
While
is
evident
pronouncing
in
it
who left
bishops
the
reality
fathers
to
the
rather
the
Maximus
Chalcedonian
an abundance
from
-
in
for
there
the
confirm
and sanctioning
94 So that
he
expression
two
in
continuity
sufficient
if
'even
is
fathers
orthodox
of
is
indeed
the
to
embodying
pronouncements
so many saints
prevent
in
that
there
when really
its
The
councils'.
its
of
been
have
of
texts
patristic
ecumenical
because
would
declaration
his
holy
own,
past
the
ensure
five
the
fathers
as for
of
the
the
who claimed
to
He devotes
For
him
as it
it
was
was a
62
belief,
of
synthesis
basic
these
theory
the
of
tion
truth
Because
judgement.
of
of
on,
with
is
For
him
father,
every
his
and expressing
his
it
exercise
of
in
fellow-bishops
the
tion
was for
with
in
its
the
as a search
the
unremitting
but
a definition
is
there
the
proper
with
sitting
his
and
mind
philosophy'
with
encounter
'natural
contempla-
reason
to
revela-
was patient
the
99
Church
trade
of
laborious
actually
of
the
100
as theologians.
Although
of what
criteri-
logic.
in
was always
which
testimony
scriptures
or
of
Church
revealed
it
the
that
a faith
faith,
the
exercise
application
modification,
for
of
of
the
the
'practical
stage
criterion
an inner
and an unthematic
the
and
of
define
writing
Between
Interpretation
believed.
in
had to
virtue
of
faith
over
council
Maximus
light
contemplative
fathers
of
exercise
God there
tion'
rightly.
the
grasp
poring
meditations
human way,
external
and he finds
whether
an assimila-
the
for
is
God is
of
division
that
his
and integral
word
living,
he looks
that
know
man can
coherent
in
councils
and scripture,
by which
faith
in
authority
fathers
the
finds
of
revelation
a genuinely
besides
this,
of
in
of
definition,
Confessor
the
that
taught
faith
origenistic
the
of
something
conceptualization,
of
truth
in
given
cannot
The possibility
data
the
of
but
mechanical,
the
capable
souls.
human appropriation
the
that
of
of
98
Maximus
the
of
be
to
that
examination
and development
something
not
his
show its
purported
be in
must
a qualification
in
to
that
statement
faith
preexistence
synthesization
evidence
every
Symbols,
instance,
for
find,
be unfolded
could
Christian
of
an expression
to
fact
In
implications.
so it
is
no need
to
elaborate
the
place
of
63
the liturgy
Maximus it
for
evidence
his
that
did
actual
by his
life
of
liturgy
in
the
spirit
as a locus
theologicus
a technical
commentary
on the
all
opens
up for
who take
to
disposed
with
rapport
liturgy
all
the
powerful
theological
the
was the
terms
of
living
'natural
a mere
The liturgy
contemplation'
of
a mode of
as a quarry
Mystagogy
mysteries,
for
was for
the
Maximus
an interpretation
out
who is
as a symbol,
the
language
a kind
not
of
this
in
the
character
of
The liturgy
in
was assimilated
sacrament
of
the
of
of
Maximus.
acting
presence
theological
may be
we find
came within
but
he
which
as he
in
conceptualization
Christ
is
It
so that
Because
mystery
was the
with
in
mystery
spiritual
of
and through
sacrament
sense.
the
the
which
It
way.
relationship
fuller
sense
in
transcends
intellectual
for
the
action
undertaking
situation
a way that
Christ.
evidence
time.
rites
102
through
myotery
his
action
through
and
of
mystery
Liturgical
He
Mystagogia101
grandeur
liturgical
the
in
encounter
the
eucharist,
and the
in
part
his
and mysticism
breathtaking
of
Church
of
liturgy.
contemporary
is
nor
recall
a large
to
the
of
liturgy
asceticism
us vistas
the
interprets
those
of
a work
we must
was also
in
theologians
above
contemplating
nature
participation
of
there
an
in
faith
was a
the
mystery
in
the
purview
of
in
the
mystery
and thought.
initiation
unlike
of
to mention
not
omission
and in
scripture
experience
the
use
not
methodology
of him as a theologian
God in
informed
extent
the theological
be an inexcusable
would
When we think
it.
in
as an element
the
maximian
than
rather
103
into
the
catechetieal
64
interpretations
instance,
the
understand
them
into
enter
It
was an exercise
Having
having
in
experience
of
with
nature
as a declaration
to
disposed
104
and feeling.
mind
his
and
christian
to
ourselves
God by an appreciation
subject
confronted
strict
the
of
and
now address
for
the
as logical
real
in
the
order
ness
is
the
real
ness
finds
the
and so
the
are
in
but
sense,
not
with
Logos.
of
the
laws
is
logical
Logos
the
sense
the
to
the
Logos
is,
for
reality
of
of
the
logoi
conscious-
knowledge
of
of reality
laws
logos,
obeys
the
laws
the
of
knowing,
Logos
of
and aware-
the
to
being
of
reality
of logic
conformed
and so able
created
is
it
knowledge,
gnoseological
that
the
and conscious-
become aware
submits
could
ultimate
so that
Maximus,
as a capacity
through
Logos
level
that
being,
the
terms
a consciousness
of
Him the
so that
the
at
real
For
knowledge,
reality,
participated,
subjectively
of
of
in
real
of
being
having
is
Maximus
of
self-awareness,
the
order
this
Since
ness.
of
realism.
come to
laws
epistemology
knowledge
of
itself
the
in
real
theological
the
be described
hold
for
Logos
Perhaps
in
merely
and fathers
of
we must
in
merely
the
milieu
be a knowing
revelation
of
councils
how he searched
was to
it
not
use of scripture
concrete
liturgy
Jerusalem
orientation.
the
of
sense
the
question
(iii)
proper
of
be existentially
states
Maximus'
the
recalled
of what
in
the
to
by fitting
reviewed
in
tradition
neophytes,
but
mysteries,
to
the
their
who prepared
Cyril
Fathers,
other
of
things,
to
lay
of
65
being
the
to
able
and leads
Logos
theologically
of
in
reality
of
statements
'practical
noted
already
his
is
not
rendering
in
is
plation
'natural
Scripture
templation'
deals
Maximus
with
the
most
the
much for
which
ledge.
is
splendour
power
above
....
the
to
intellect,
white
beings
in
the
of
see,
the
is
garments
that
we have
him,
contema
distinction
Commenting
he writes
that
face,
a symbol
are
for
conand a 'natural
106
of nature'.
shining
sensation,
the
or
of
Ambigua.
instance,
moral
of
and this
possibility
for
Transfiguration,
blessed
'the
of
especially
many places,
Scripture
in
created.
merely
contemplation'
so that
from
by
This,
The object
of
real,
as a merely
logical.
of
this
and the
it
truly
think
distort
the
rectification
and nature,
of nature
of
conceived
105
contemplation'
of
wrought
which
physical
spirit'.
the
apart
purification
sense
'natural
of
pre-requisite
'contemplation
in
as the
but
know,
to
the
not
Christian
a caricature
to
then
rectification
the
passions
knowledge
The purification
the
for
him
power
manifestation
does
Maximus
of
that
in
his
laws
the
of
implicit
the
in
a share
use
has
Logos
nature.
inordinate
giving
restricting
is
in
philosophy'
human vision,
in
and also
finds
tackling
man by his
a right
is
knowing
know with
to
from
of
the
being
q
power
of what
Maximus
derived
knowledge
so that
as a possibility
philosophy
power
it
unfolding
As we have
the
the
is
The process
the
to
scripture
that
Logos
that
and as Himself
into
the
truth
Logos.
and in
woven
ensure
the
the
himself
as faith
knowing
will
to
approximates
knowledge
of
the
appropriate
of
which
his
substance
the
symbol
on
'the
was too
divinity
and knowof
the
words
66
of
sacred
limpid
apostles)
itself
perverse
opinion
deceived
by its
in
...
affirm
that
worthy
way has
of
being
in
the
his
knowledge
Him,
with
life
he was in
its
know,
accepting
While
he normally
that
with
from
there
were
own:
natural
quotation:
of
cosmos
expressions,
having
great
from
eponym
creatures
undertaken
they
'learned
the
the
that
creatures
praise
power
theology'.
depends
and the
that
on the
consequent
there
is
the
wisdom.
with
together
nature
on its
it
used
Sun in
the
totality
"by
ours,
says
means
Gregory,
The recognition
Christian
of
apatheia,
of vision
a provident
this
inarticulate
God with
power
to
power
make up the
praise",
108
does
This
and councils,
of
becomes
to
a merely
We can hear
Canticle
and their
of
of
he occasionally
and glorify
the
own sake.
and anthropology.
the
in
its
fathers
of
revelling
from
dynamic
the
him
argument
praise
received
up in
Maximus
of
and limitations
where
from
notes
'all
for
contemplation
The interest
to
the
of
of natural
bias
and the
theology
whether
scripture
two areas
anticipatory
the
used
God in
both,
find
strength
as Logos,
veiled
an unblame-
powerful
knowledge
by sensation
make for
was caught
we never
way in
mean that
not
its
with
be
to
Therefore
or
107
spirit'.
the
and artificer.
of
spirit
nature
of
so that
humanistic
in
to
according
whole
need
absolute
knowledge
scriptural
to
the
from
he is
Scripture
of
wishes
whoever
bound
and are
maker
as creator,
creation
...
(the
them
and of
themselves
who allow
appearances
for
was liberated
as it
those
words
became
as they
and evident
so far
of
the
In
so far
and clear
in
creation
alone
in
Scripture,
being
the
God
but
achieved,
of
of
things,
that
67
whom they
the views
Maximus contrasts
those
with
creation
too:
and absolute
beings
fitting
in
'the
to
mistaken
gospel.
He accepts
coincide
modifies
of
in
inspiration
tiate
that
these
in
Christian
in
phers
Opuscula
the
times
the
to
the
soul
the
beings'
lll
It
had
would
hellenized
when
them,
to
the
exigencies
Christian
is
to
no need
the
like
substanlike
passages
Polemica,
of
be
the
philosophers
to
terms
instance
is
incorporeal.
soul
the
he
where
pagan
philosoindividual
nature,
from
in
from
his
the
continues
In
only,
another
to
of
hold
the
is
that
nature
is
expressed
or
the
Scripture
Letter
Reason
113
validity
relevant
about
citations
argument
the
how
show
he sees
as particularly
without
is
of
where
thought
as for
Fathers,
where
area
argument
His
that
with
by which
God,
thoroughly
referring
et
and
112
The other
pology.
There
interpretation
hypostasis.
and
natural
the
is
Theologica
usage
logical
according
which
beyond
creature
he contradicts
them
and evolution.
the
contrasts
but
own,
here
of
world
He finds
Maximus
opinions
to
the
of
of
Greeks'.
that
on
will
110
of
the
of
thought,
claim
the
'unity
reinterprets
independent
his
at
his
with
them,
is
suggest
the
the
of
guidance'.
thought
entirely
they
between
on the
thinker
dependence
providence
things109
of all
he attributes
which
the
contrast
the
teaching
origin
him
'Providence
receive
origenistic
its
the
creator
of the Christian
origenism,
For
so that
God absolute,
all
of
thought.
Greek
pagan
recognized
to
Bishop
of
John,
as he proves
letter
its
anthro-
that
he undertakes
intellectual
capacity
very
is
a matter
of
of
the
from
The argument
it
becomes
its
lacking
in
the
by their
be affirmed
his
left
mind,
ample
relation
philosophy
Sherwood
has
shown
an orthodox
quietly,
his
but
which
that
did
could
in
not
fact
to
as the
shared
by man subjectively,
ultimate
it
when
as an appropriation
is
comprehensive-
of
as such,
how he saw the
As
he does
without
of
and
as profound
but
think,
it
modestly,
to
adverting
119
Maximus considers
but
reality
so that
consistent
of
ancient
he was capable
Origen,
one would
that
own synthesis.
a system
age
of
thought
of
philosophy
and his
bias
of
its
of
his
of
and breadth
to
account
authority,
adjustments.
thinker
a system
with
as that
almost,
momentous
logical
'
creaturoo
finds
all
depth
ancient
confronts
between
comprehensive
the
because
us an explicit
giving
that
counterpart
he give
nor
which
frailty
Maximus
greatest
he provided
particularly
he nowhere
does
dogmatic
knowledge,
its
of
that
of
Christian
thoroughly
a
was
ness,
the
genuine
own reasonings
evidence
although
philosophy,
give
was the
Maximus
Although
and has
to
118
either'.
exist
it
once that
116
the
and tradition
'believed
who
pagans
is
style
a quality
strength,
than
'conjecture';
by a sense
be accompanied
must
not
can
nature
this
contrast
knowledge
a 'tranquil
can give
more
from scripture
of argument
assurance
in
is
certainty
in
thought
His
and he affirms
115
'research',
or
self-critical
quality
114
death.
after
68
objective
with
also
his
the
reality,
the
Logos not
as in
some way
is
thought
Logos,
but
not
merely
as the
proper
69
functioning
coexist
cannot
light
than
faith
cal
of
knowing
with
what
devil
the
the
of
becomes
in
the
order
diction
in
the
thought
foundation
of
in
required
sane
'It
There
Confessor
this
the
at
realities
is
are
thesis
henad
primitive
absurdity
their
already
he frequently
the
existence
of
mysterious
Likewise
of
the
beings,
the
logical
but
the
divine
principle
proof
origenistic
that
which
of
shows
124
their
the
predeillogical
On the
of
the
the
such
that
connection
on the
alone
hand,
other
from
with
his
he reduces
an argument
not
the
in
with
arguments
held
of
absence
123
where
the
mysteries,
the
of
origenistic
opinion
irreconcilable
effectively
or
coherence
instance
by showing
theology
himself,
opinions
contemporary
same aspect's
the
errors,
the
121
God as He knows
as for
souls
the
of
angels
heretical
human
contradictory
presence
rejection
opinions.
he can use
soteriological
his
the
in
the
out
is
sanity
consider
and under
examples
contra-
and reflection,
to
previous
absurd,
physically
enquiry
and then
he confutes
of
of
possible
examines
foreshadows
dogmas,
that
monothelite
teaching
Christian
him
condemned
the
of
character
and for
rational
the
to
-errors
cessors
the
of
refutation
thought
knowing
of
of
irreplaceable
fall
of
principle
the
he points
the
about
incompatible
Maximus,
not
in
The metaphysi-
the
of
in
a place
of
numerous
principle:
120
the
no more
find
Christ.
knowledge
of
illogical
Maximus,
incredulity
with
same time
where
for
coincidence
sphere
every
and divine:
logical
is
connive
impossibility
What is
subject.
darkness,
cause
can
or
the
is
the
mystery
based
it
of
premeta-
'most
of
Christ'
on the
away with
the
125
70
as he does,
Fathers
'what
Nazianzus:
turn
in
that
that
salvation
if
of
We have
for
bond
129
Creed'.
it
static,
in
is
logical
But
addition
to
the
deposit
widening
of
the
understanding
the
it
sought,
the
grasp
Maximus
and the
councils
of
Chalcedon
of
the
addition
Council
of
to
bring
Nicaea,
the
for
hundred
this
his
the
development
expect
words
in
is
his
to
the
against
be brought
Gregory
of
must
Cyril
other
hand
it
against
be open
council
because
faith
the
of
logically
and the
latter,
Nanzianzus
he would
practice
prede-
the
definition
same accusation
on the
the
both
the
of
the
against
christological
accuse
definition
to
explicit
theological
great
possible
doctrine
revelation.
it
of
was
in
a more
of
of
and
theologian
for
If
procedure:
that
words
of
it
Because
a precedent
the
can
faith.
his
accusation
The irreproachable
a deepening
in
same reason
how it
sense
in
expressions
and fifty.
understand
justify
of
something
but
a different
of
not
faith,
of
in
expressed
is
task
it
faith
of
truths
this
method
indeed
'if
cessors:
follow
shirk
not
and he found
debates
of
did
'every
the
the
of
Besides
profession
understanding,
meaning
principles
in
to
as a mode of profounder
of
right
his
not
the
was reasonable
in
growth,
of
in
immanent
meaning
128
coherence
in
too
seen
evaded
of
that
fundamental
the
with
and
have
evidence
'economy'.
the
to
saved'126
would
finding
of
healed;
and activities
wills
his
Gregory
not
also
compelling
in
valid
pertaining
proposition
two
not
logic
are
God is
human nature
of
further
vigorous
'theology'
to
united
were
was that
assumed,
something
there
127
esteem
is
when he quotes
example,
was not
which
concludes
Christ.
for
is
one
not
possible
I cannot
the
f ormer'.
is
brought
to
the
same
130
in
to
71
from his
accusation
Nicaea
in
was said
"such
to
The way of
development
for
the
any
of
indwelling
the
them
that
guarantee
just
doctrine
the
total
content
has
been
expressed
lay
hold
of
it
must
in
the
in
makes progress
is
informed
Fathers
were
for
combining
things
and all
steady
course
speak
accurately
and the
opposite
nothing
at
all
impenetrability
in
of
light
of
theologians;
in
the
because
Spirit.
Maximus
the
brilliant
to
an arrogance
and satisfactorily
temptation
because
of
of
the
to
the
his
the
not
Church
whole
implications
the
that
Church
whole
the
mutuality
the problem
that
would
steer
of
to
himself
attempt
the
presume
God in
up the
Since
to
of
on God
discourse
He has
magnitude
divine.
is
that
about
give
history;
faith
with
in
Him.
to
logicians.
soon confronted
relation
of
Church's
the
the
Within
and affirmation
between
is
The
the
is
of
total
possible
the
it
it
For
The mystery
awareness
realization
than
awareness
not
the
in
is
is
scrutinizing
Holy
The theologian
negation
it
and
132
was a
revelation.
but
that'.
of her
133
in
by merely
faith,
by the
Church
development
history,
Father
exercise.
own mind.
of
asked
no more
possession
The growing
privilege
of
the
of
Spirit'
been
and teach
the
his
council
Holy
the
Maximus,
in
words
itself.
of
think
for
knows
is
mystery
deposit
to
was in
the
of
the
mystery
the
the
with
Spirit
Spirit
Church
be contemplated
exclusive
that
the
the
doctrine
of
the
a mere philological
as a person
development
the
at
had not
was not
of
the
which
way about
Cledonius
Fathers,
distorted
a question
and he recognized
then"131
that
an incomplete
(as he said)
because
the
he developed
'because
doctrine
of having
adversaries
task
Moses had
and say
and
caught
72
sight
of
his
back
the
of
We find
and cataphaticism.
the
before
here
this
by his
in
and allows
mystery,
of
expression
the
reality,
creaturely
truly
'In
fact
being
the
supersubstantial
and that
nature
being
'Substantial'
created
being
helpful
to
is
with
the
here
implies
works
of
the
to
Fathers.
the
being
within
to
section
Fathers
that
give
an idea
There
of
through
rpdxoc
of nature
the
super3''
of
.
ambit
of
intelligence.
creaturely
this
the
the
substance,
affirmation
negation
joining
coming
our
the
their
of
limitations
divine
with
with
natural
the
the
joined
Xdioc
and so of
mention
christological
knowledge
Logos
bringing
Before
for
is
created
the
the
of
for
both
of
accept
face
even
supereminence
natural
the
to
knowing,
language
our
contra-
respect
God transcends
have
in
of
of
with
made substantial
which
affirmation
phases
Because
God
essence135
principle
the
nicely
of
divine
appropriation
too
holds
This
ineffability.
that
conceptual
expression
his
qualifying
136
scriptures
the
reconciling
in
mindful
our
'energy'
of
a succession
and affirmation.
negation
the
on to
constantly
to
well
very
in
assurance,
with
extrapolating
is
It
possibilities
he holds
because
and negation
134
as a theologian
about
he become vertiginous
Nor does
Cappadocians
Maximus
inaccessibility
the
accepting
diction
the
light
apophaticism
instance,
Maximus.
concerned
speaking
by the
the
Philo,
for
in
he balances
confidence
while
of
it
as it
that
and we find
in
pseudo-Areopagite
we come up against
mention
it
blinded
between
presence,
and Dionysius
been
of
is
it
a close
Maximus
of
quotes
extent
no need
to
be
will
of
in
his
elaborate
his
the
his
use
the
testimony
that
of
it
('Bishop
Athanasius
Eulogius
of Emesa,
Nemesius
Christ.
Gregory
treatment
His
spirituality
Nyssa,
of
Leontius
language
an accurate
his
being
has
to
doing
of
Photice,
of
and energies
of
Origen,
with
the
Dionysius
and John
Climacus
Leontius
make the
aspect
add that
of
its
his
Jerusalem
of
in
especially
and
forging
distinctions
proper
between
'practical
spiritual
too
'mystery',
his
of
in
to
justify
in
of
our
theological
as a whole
mysticism,
sense
a word
that
that
and
always
in
the
because
as we have
'theology'.
method
metier
may be useful
was spiritual
placed
his
it
to
the
interest
special
work
and philosophy'
the
title
Maximus'
Because
theology
orientation
to
said
and to
theology.
to
the
been
a theologian
spiritual
in
John
Gabala,
of
Alexander
acquaintance,
him
Alexandria,
He quotes
Nanzianzus,
of
of
personalism.
Enough
of
two wills
influenced
of Scythopolis
John
the
Byzantium,
of
of
Diadocus
philosopher.
shows
Gregory
Anastasius
Lyons,
the
and Evagriua,
pseudo-Areopagite
MosckuS.
of
Chrysostom,
Severianus
of
Antioch,
Justin
his
Great,
Theophilus
Irenaeus
of
pseudo-Areopagite
Jerusalem,
of
Eustachius
Alexandria,
in
Cyril
to
Nanzianzua,
of
Constantinople,
of
Leo the
Alexandria,
of
the
by way
given
Gregory
Dionysius
general
is
already
Alexandria,
John
in
list
The present
Alexandria,
of
Milan,
of
),
of
can be said
It
Alexandria,
Clement
Antioch,
sense
many references
Nyasa,
of
of
the
free.
of
Athens'!
of
Ambrose
the
Cyril
Gregory
Basil,
these
but
concrete
Fathers'
in
individuals.
of
was reverent
of making
'the
here
Fathers
73
how he handled
It
rested
means for
seen
him
was
on faith
the
74
vering
to
exploration
in
Christ
a faith
is
it
while
was splendidly
It
more
in
alone
is
the
sense
that
the
method
is
it
de Caritate
Theologicorum
from
some masterful
this
Christian
the
below
to
be called
The Works
Having
St.
of
seen
it
a theologian,
breadth
faith
into
of his
which
artificial
Liber
his
of
the
method
at
as well
all
to
evidence
are
in
metarioia
138
apart
evidence
more
of
closely
Dominicael42
Confessor
be instructive
writings
140
examine
spirituality.
awareness.
of
where
Capitum
ample
Christian
thought
and not
give
finality
too
content
Asceticus,
of
give
of
works,
Duae Centuriae,
141
urgency
reflections
praxis
Orationis
which
the
of
139
Centuriae,
We shall
something
and spiritual
the
Expositio
will
writings
extant
but
the
the
merely
spiritual
like
Maximus
theology,
abstract
the
a work
him
The pressure
the
Epistolae,
of
most
with
commitment.
claim
for
concerned
Oeconomicorum
et
his
strictly
Quattuor
'spiritual
a sense
spiritual
Works
and contemplation.
Capitum
his
instance,
was never
finality.
to
evident
not
that
done with
of
some orientation
becomes
too
in
experience.
the
with
relationship
suggested,
for
speculative,
was always
love
of the
as we have
concerned
was a persehis
of
scripture
be remembered
must
academic.
of
gave
it
by contemplative
use
habitually
It
sense'.
his
stance
thought:
and probably,
in
evident
basic
implications
was enhanced
he is
where
his
all
the
of
faith
that
This
have
to
character
spiritual
and that
Christ,
of
event
saving
as of
of
water-tight,
Maximus
briefly
survey
the
depth
a highly
Although
usually
St.
of
the
divided,
they
as
his
and
developed
categories,
are
will
somewhat
suffice
75
for
as a basis
is
to
customary
letters,
his
(i)
the
all
other
priest-monk
whose
his
in
633/634.144
of
to
taking
while
in
in
Writing
which
our
takes
to
Thalassius
knowledge
of
to
insight
of
in
cover
their
Some are
mentioned.
meant
to
the
genre
meet
his
exegesis
patriotic
have
would
its
of
far
friend's
has attained
from
deviations
It
the
and so he accommodates
transcended
reading.
for
under-
a commentary
145
.
summit
about
Maximus
complete,
Ocwpt; av
to
spiritual
is
Responsiones,
et
request
of
belonged,
origenistic
as monastic
tradition
the
with
630 and
between
many suspects
Quaestiones
is
it
made after
and anthropological.
be used
knowledge
of
in
a Libyan
have
dates
being
passages
Thalassius,
keeping
correct
143
on difficult
genre
Thalassius
to
Quaestiones
iciles,
he would
develops
in
which
care
diff
Sherwood
literary
the
is
writings
friend
acquaintance
dvayw
- xiv
cI ti71v
needs
his
cosmological
matters
obviously
xv
to
Maximus
monasticism
these
and answers
anthropology
spiritual
flashes
just
Scripturae
Africa.
In
Scripture,
of
locos
in
addressed
arrival
His
pieces.
questions
Scripture
dogmatic-
writings.
be said
classes
important
ad Thalassium
five
writings,
works,
occasional
It
Writings
The most
sixty
liturgical
might
occasional
Exegetical
them as exegetical
giving
hero.
envisaged
and ascetic-mystical
personality,
interest
discussion
Fathers,
from
apart
of
classify,
treatises
polemical
purely
kind
on the
commentaries
into
the
of
that
He realises
spiritual
his
observations
the
letter
for
to
the
the
spirit
'We shall
texts:
the
that
consider
ishing
the
mystery
Sherwood
this
in
is
mystery
147
Him'.
in
exegesis
the
contemporary
tradition
of
in
its
fulfilment
of
the
material
'the
Paul,
St.
of
object
in
issue
each
his
in
works,
the
manifeotation
149
faith.
one's
Quaestiones
seemingly
ad Thalassium.
the
from
law
are
et
is
of
the
Dubia150
works
of
ad Thalassium.
more
or
The former
less
is
to
be
to
in
which
Testamont
categories
Maximus
148
Spirit
with
will
proportionate
and the
Ad Theopemptum
in
the
They are
contemporaneous
a series
of
by
Old
vaYwyA
exegesis
unity
Lord
Hellenic
Christ!.
an
our
Origen,
For
Maximus
refer
the
the
with
for
Alexandrine
of
is
the
scholasticum151
as the
in
derives
interpretation
The Quaestiones
the
much less
Christ,
of
of
tradition,
and
constantly
interpretation
the
together
brings
that
exegesis
that
pretend
is
because
representations.
and do not
Maximus
sense.
may
a central
enhanced
commentaries
Antiochene
in
Christ
in a faith
there
a text
of
Scripture,
read
flour-
that
allows
demonstrated
of
mind's
process,
have
presence
the
with
the
be diverse
him
to
in
will
As Maximus
illuminating
this
power
already
and shall
realizations
mystery
and so his
6eoXo'Ca
to
'the
was present
glory
Moses,
Maximus
partial
of
seem to
would
of
time
history,
interpretations
there
which
the
and,
146
higher
convergence
of
the
then
spiritual
more'.
valid
over
becoming
ever
the
all
be several
of
in
history's
a power
eye,
pass
fulfilled
corporally
interpretation
on anagogical
and concentrates
76
.
of
of
same class
both
with
seventy
early
the
nine
77
the
in
than
those
are
no more
described
' ui
"Si
illo,
Patrem"
',
nity
giving
touching
quas
three
on points
his
With
nos )152
repulisti
tural
composed
the
dating
Sherwood
deeds
of
1 Paralipomenon,
and
little
concerned
of
vocation
of
aspects
for
Proper
spite
brevis
the
the
insight
names are
deciphering
of
MaxiVian
the
letter,
with
mysteries
its
relative
is
corpus.
commentary
of
Maximus
is
the
after
victory
and the
on
observations
formal
to
the
we find
too
using
the
strives
Here
in
on
psalmist
exegesis
of
of
Maximus,
2 Kings,
considered
brevity
of
the
penetrating
hidden
weight
in
tradition,
here
Old
recorded
anthropology.
also
the
LIX,
but
and principles
(Deus,
on scripthe
on Christ's
patristic
LIX
works
Psalm
and
brevie
Again
earlier
David,
the
nations,
scripture
one from
New.
ad
an opportu-
Psalmum
Dominicae
in
18;
the
expositio
at
centred
spiritual
in
Maximus,
tools
with
sense
allegorical
the
former
628-630,154
the
celebrates
In
the
Our Father:
the
in
maxillam";
Christian
call
by Maximus,
the
is
ascendi
two commentaries
places
opinion
the
from
other
enim
of
we would
and Orationis
we come to
Testament,
dexteram
Maximus
give
Expositio
expositio153
prayer
in
interpretation
of what
answers
iniquitatis;
nondum
that
questions
a gnostic
spirituality.
to
me tangere:
the
range
Ad Theopemptum
de judice
percusserit
a wider
often
two.
or
quaesierat
"Nli
itemque
of
a sentence
cover
but
ad Thalassium,
than
as
illo,
deque
The questions
and answers.
questions
numbers
organisation.
be keys
words
Orationis
a work of considerable
155
In itself
it is
as
of
to
Scripture.
Dominicae
importance
a commentary
in
on
it
will
of
its
thorough
synthesis
provided
it,
necessary
the
have
his
either
immediate
his
its
to
about
synthesis;
we have
point
to
an attempt
mystery
ocwpCa cpvaLxrj
itself.
prayer
this
that
impression
many facets
ously
of
affective
of
words
by the
the
the
Holy
Maximus
knowledge
liturgy
and too
rich
rather
is
the
the
himself.
the
such
that
blessings
156
'Our
'mystagogy'
This
claim
Father'
for
the
simultanebe an
to
it
presents
of which
of
his
is
finds
was designed
only
Son,
in
dispenser',
veritable
a way
profound
intermediary
natural
that
intended
mysteries
these
dominical
give
often
It
Spirit,
and that
in
6eokoyCm
in
in
possibility
a mystery.
by the
that
the
is
divine
on the
express
Father,
in
bear
to
God the
is,
to
with
interest
appear
struggling
line
in
is
main
commentary.
that
Xdyo,.
can
such
of
those
but
that
so
there
the
by
into
initiation
eluded
into
became too
he is
it
its
we exclude
comment,
straightforward
that
it
this
not
elements
own insights
was modified
intuitions
his
in
was
he did
But
exegesis
brought
here
Nor must
OewpCa
that
his
economy,
,
in
works
convey
and the
of
it
principles
that
never
essential
character.
for
of view
because
of
that
because
even
had the
evidence
lack
think
the
all
or
having
exegetical
other
or
a whole,
his
be no doubt
the
purposes
and complex
vast
From the
not
is
It
He himself
thought.
of welding
into
theology
on the
he did
because
because
character.
remark
Maximus'
of
opportunity
him due
to
but
importance
greater
synthetic
scholarship
of
to
an even
articulated
powerfully
insight,
theological
of
have
to
be seen
a commonplace
of
full
Prayer
Lord's
the
78
perhaps
the
strengthened
a place
to
in
facilitate
fruitful
participation
church
as we see in
and Theodore
brevis
of
and to
to
necessary
to
related
refer
constantly
to
can
be said
here
great
patristic
his
in
Christological
it
is
the
equally
and to
the
his
undertaken
when he composed
foundation
and in
fact
for
assimiit
adumbrates
phase
the
with
all
especially
with
Ambigua
and which
essentials
articulated
Amber
Theologica
is
as it
in
to
the
It
Dominicae
brevis
has
time
Daimais
Capita
much in
expositio,
the
maturity
groundwork
of
less
or
the
the
Capita
as in
common too
only
the
with
with
in
his
clearly
ad Thalassium,
Caritatis,
not
monastic
come to
more
as well
obvious
and
period
reflects
the
has
it
that
thinks
It
that
had
forms
be found
Oeconomica
Asceticus.
It
Quaestiones
the
I and II,
et
II.
by that
which
of
during
Sherwood
output;
works
most
of Maximus.
composed
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
the
be
both
commentaries
come,
this
way.
an unambiguous
With
It
it
had not
in
would
as to
that
sufficient
was to
Dominicas
it
them,
Jerusalem
of
works
explorations
provides
whatever
other
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.
'The
the
and the
through
the
his
Chapters
8 to
pretation
of
is
the
that
leaves
them wrapped
were
mystery'
liturgical
vtiaY
It
teaching
through
into
interior
realisation
in
the
addressed
is
the
in
of
to
regard
with
rites,
time
in
the
focal
point
and
the
of
in
it
of
the
it
or
that
inconoof
whole
of Maximus'
beyond,
is
the
faithful
but
introduced
coming
anticipates
the
Yu(Z! C
by a
introduced
which
but
uncovering
faithful
mystery,
Church
which
measure
is
comment
the
the kernel
the
It
fosters
the
into
liturgy
the
to
beyond
priest
of
inter-
synaxis,
which
to
the
the
while
undertake
himself
everyone
which
the
sequence.
eucharistic
out that
realities,
power
not
by leading
the
spiritual
temporal
the
the
celebration
161
the
silence
of
to
proper
and by which
with
does
of
realm
which
ultimate
kingdom
parts
the
He has
stasis.
'the
sacred
is
Maximus,
particularities.
their
Maximus
more
it
in
the
of
made possible
concerned
rites
on the
as if
is
hypostatic
primarily
for
Father
distinguishing
23 are
noteworthy
his
the
whose
about,
existence
things
all
of
their
conserving
mode of
with
relation
unity
brought
anthro-
through
' oneing'
of man which,
the
in
the
of
man and
the
and of
through
Christ
is
creature
deification
participation
ultimate
is
the
see
mysteries
achieved
intention
original
Creator
Word in
syntheses
firm
universe,
great
itself
church
mystery'
the
its
of
chapters
seven
as an image
pological
union
because
also
The introductory
structure.
church
but
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
the
here
OewpCa
is
scriptural
of
presupposition
by a
mystery
the
equally
of
to
cosmic,
penetration
the
rites
scriptural
knowledge
an intellectual
the
rites
by natural,
is
consideration
and liturgical
mystagogy:
of
him
contemplation
the
symbols.
to
achieved
implies
of
initiation
words
that
it
purports
the
Corresponding
ration
in
too
Maximus'
For
) 6'yoi,
under
As
an essential
Scripture;
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
the
off
anthropological
Maximus
of
to
ought
24 rounds
the
work
is
and describes
vision
celebrated
scholiasts.
The Mystagogia
it
of
observations,
probably
kKdp&cwC
rp6%oC
by the
of
to
The
that
yvwat, C
82
not
modifies
the
only
the
whole
man under
the
living
mystery
by
the
and
LC
icpF.
in
the
voi3C
the
is
of
point
out
emulating
to
is
in
only
its
perspective
Evagrius
also
although
it
Origen
read
in
that
the
liturgy
the
of
of
the
gical
Maximus
basis
at
in
integrated
action,
to
gave
the
the
same time
all,
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,
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
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
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
superior
as the
essence
of
order
Gregory
from
himself'194
that
to
Incarnation
Ambigua
from
Epistola
'Therefore
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
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
adherents
ability
but
I confess
doctrine,
Peter
speculative
archimandrite',
two natures',
union,
Alexandrian
But
209
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
by Leo in
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
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
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
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.
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.
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
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
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
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
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
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
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
the
in
interest
our
Moschus
of
much as the
284
Assisi.
of
for
portrays
and
of
a constellation
discourses
own time
his
97
of John Moschus we have in a
the
which
their
Moschus'
of
its
official
comprised
initial
98
training
together
the
same time
At
in
styles
eremitical
institutions
life
of
master
Palaia
Lavra
fourth
its
about
the
tighter
encountered
of
things,
divine
and the
angels,
demanded
on the
union
287
and
ground
A cursory
obvious
that
in
described
the
in
oldest
of Athanasius,
Antonia
and the
primitive
was capable
way,
entirely
its
of
the
and popular
in
speculation
and unaware
that
Moschus
life.
the
mastery
of
evangelical
monasticism
innocent
the
the
Vita
Pachomius290
of
describes
in
problems
it
makes
texts:
monastic
289
the Vita
Prima
its
sleeping
288
work.
manual
of
It
God
oxnoi. c
Spirituale
retaining
of
with
continence,
tradition
of
the
of
contemplation
vigils,
formulation,
&oxrIact
conversation
291
day was
his
of
rigorous
grind
its
monasticism
East
care,
Pratum
of
seventh
where
preparatory
Patrum.
Apophthegmata
that
Middle
habitual
the
we are
the
the
fasting,
at
glance
forms
the
while
mid
granted
lavras
the
Christ,
with
detachment,
for
other
worldly
The
precise
and early
it
includes
from
the
we know nothing
by means of
Ca
av
freedom
passions,
life
navxCa
of
winning
The idea
in
by Moschus
in
communal-eremitical
of all
the
of
style
semi-
in
once a week.
sixth
of
lived
Chariton
take
that
to
corresponded
found
late
the
we can reasonably
century,
life
in
history
in
and
of an acknowledged
liturgy
by St.
was founded
286
and although
century,
communal
structure
disciples
the
direction
for
tit%cLoL
of
looser
found-a
the
the
combination
where
under
cells
for
cells
this
Egypt
individual
scattered
hermit
with
285
vigour
its
a way of
in
inspiration
of
philosophical
and debates
of
99
the
of
capable
most
the
progressively
had
process
in
begun
already
Evagrius
the
work
and it
issue
fact,
became
Maximus.
This
Cassian292
of
in
the
the
in
was
monastic
Conferences
as in
as well
would
of
that
developed
definition
provisional
Ponticus,
synthesis
a highly
the
in
and,
of
in
life
was a way of
analysis
subject
attain
and would
of
refined
as we see
anthropology
it
But
culture.
sophisticated
the
elaboration
Cappadocian
theology
cosmic
of
The Pseudo-Dionysius.
the
With
to
a work
have
to
formation
the
the
possibilities
but
cloister,
to
and attain
and the
but
the
7cpoa1ceeLa
task
of
the
imitation
of
transforming
all
Climacus
human passions
the
the
294
natural
monastic
discerns
behind
malign
with
the
are
and charity
in
in
Pr_
and more
life
monastic
on the
world
same ideal
the
as in
the
it
and
Christian
first
so far
of
steps
is
as it
di o'rc y
Christ:
great
the
break
hope
the
world
of
Like
of
the
outside
systematically
faith,
insensitive
not
and almost
it
can embark
from
the
to
inimical
Church,
more
of
is
we find
Here
we
primarily,
participatioi
aspirant
himself
detaching
God.
out
these
of
to
approaching
foundation
function
aimed
Here
directory
maturation
God.
The virtues
that
long
is
the
assess
Maximus.
of
Climacus
who aspire
spelt
indispensable
life
Christian
with
union
extensively.
in
of
same means of
Spirituale,
the
monk.
we come
to
as a comprehensive
the
those
at
Climacus
attempting
time
the
teaching
his
exclusively,
is
of
in
at
may be described
what
for
life
monastic
John
of
importance
major
of
of
quality
Paradisi293
Scala
and undertake
the
love
love
into
the
teachers
the
influence
of
crippling
of
the
the
lifeof
early
disorder
demons
and
100
so his
analysis
division
tite
the
man's
heart
meant
Christ.
does
between
not
spare
instrument
of
in
disorders
he devotes
ascesis,
aspire
to
before
having
tears
that
that
the
realistically
accepted
marvellously
leads
to
the
union
laws
God,
with
purifi-
of
for
the
is
it
of the heart,
297
John visualises
is
to
prelude
the
of
sentiment
illumination.
in
asceticism
life,
solitary
father
of
It
system.
of
and desired
This
than
is
neglected,
balanced
the
that
would
the
the
be safeguarded
spiritual
is
of
and
consult
is
the
kind
of
by
spiritual
practice
characteristic
strategy
the
penitence,
would
on an external
would
father
spiritual
quality
on a moral
it
under
whole
emphasis
rather
not
of
ensures
the
Christ,
disciples
whom they
a spiritual
298
The function
is
milieu,
him preferably
a few
it
a monastic
For
or communal.
envisaged
299
obedience.
course,
presumptuously
prepare
life
of
of
its
expounding
that
of the
296
analyses
ensure
periodically.
bas c
in his
axie-.
discipline
an
character
may not
he
the
be a partially
remembrance
with
relative
to
of
that
and searing.
contemplation
solitary
direction
victory
ensures
his
which
&TdOS, a
exercise
either
that
in
of
accurate
space
novice
and the
readers
joined
outcome
is
indispensable
that
cation
fear
the
the
of
ample
the
so that
elements,
thorough,
unaware
not
the
his
so
contemporaries:
Aoyt. x6v
author
provide
self-knowledge,
man are
he is
While
to
the
of
his
a warfare
devil
the
of
aim
effort
in
and vice,
defeat
The practical
to
and the
295
virtue
be the
to
familiar
't v6oc
on a tripar-
schematized
9%LOvTTnx6v
the
facilitate
to
passions,
human being
of
evtxbv
meant
is
the
of
which
which,
of
this
is
meant
101
to
the
transform
endowment
contemplative
from
progresses
the
and is
to
anticipated
to
for
capacity
the
union
aspects
distinctive
most
GUXCM
presence
before
his
it
becomes
the
In
this
the
habitual
sprang
become
we have
system
of
for
issue
a union
us in
it
specific:
up in
the
scale
specifically,
in
in
and a continual
advises
your
with
the
usefulness
the
subsequent
of
to
the
habitual
in
that
in
but
maturity,
of
condition
life
his
way:
of povoXoyCa.
prayer
to
see
an exhortation
he lives
hesychast:
bring
experience
Jesus
of
qualitative
emphasise
like
and he then
spirituality
as to
contemplative
on a large
more
would
seems to
reverse
more
understand
Byzantine
was meant
ficance
you
This
of
developed
that
will
as well
Climacus
the
memory
his
vtoeeota
monk's
Climacus
says
in
we probably
worship
the
development
of
'Unite
303
QUxLQ
act
God'302
then
breathing;
of
who is
terms
and
the
the
of
monk,
While
condition,
aspect
an incessant
disciples:
technique
knowledge
obvious
&ydxn
blessed
this
of
301
prayer.
dyvcCa
heaven
most
a growing
by the
is
God,
with
of
that
illuminative
manifesto
enjoyed
continual
7Cpocsu i,
to
self
The interior
Christ.
by means
on discernment300
that
resurrection
introduced
out
of
of virtue
hesychast
the
centred
knowledge
fruit
assimilation
ovxCa,
into
ascetic
this
in
a compendium
with
God expressed
prayer.
It
context,
the
it
in
be
in
primarily
signi-
one general
the
teaching
that
replaced
martyrdom
monastic
expression
describes
would
has a twofold
when monachism
as a limit
asceticism
that
an c %dec La
sums up the
desert
of
of
the
systematic
gospels
detail
other
and,
the
102
kind
life
of
to
the
especially
the
Liber
that
opuscula
introduction
but
which
he nowhere
find
in
the
that
so that
in
we find
the
from
the
him,
monastic
and their
he too
Moschus
as well
experience
the
monastery
for
attached
monastery
of
the
the
enshrined
ideal
the
of
intellectual
the
compulsion
of
constant
memory
Paradisi
both
is
of
absorption
well-tried
the
discourses
to
the
he became
abbot
too
the
assault
was
solitaries
of
nomads
that
ensured
especially
God by prayer
practices.
of
It
of
this
of
protect
of
spirit
and
wilderness,
Maximus.
Like
comprehend
eccentricity
in
the
through
306
Moschus
counterpart
of
like
The history
ascetical
ascetical
to
external
the
of
experience,
stretching
own time.
which
built
of
Barsanuphius
Besides
to
304
time,
Monachorum305
desire
as a monk.
heritage
his
man in
life.
Sinai
Mt.
from
inner
his
his
Justinian
which
and the
as in
a time
desert
to
peers
monastic
of
knowledge
personal
Nilus,
of
as
either
before
was a well-travelled
the
transcended
tradition,
and Historia
and conferences
Dorotheus
teaching
and histories
collections
Patrum
letters
erudition.
to
a long
of
was known
he betrays
testimony
way We
extensive
produced
besides
the
like
systematic
a comprehensive
distillation
Apophthegmata
the
bookishness,
literature
monastic
best
and
ad Thalassium,
Climacus
his
of
the
implicitly
or
the
all
lifetime
that
in
the
Caritatis
works,
Quaestiones
in
because
be found
explicitly
his
In
he believed
to
the
refer,
constantly
Centuria
larger
in
describes
Scholastic
Although
the
embedded
to
Climacus.
Maximus
works of
Asceticus,
are
ascetical
John
the
which
as well
it
the
as
The Scala
the
profounder
throws
into
103
the
relief
time
his
principal
as well
the
of
praxis
training:
early
St.
For
patterns.
the
oxr)aLr.
an
This
that
to
reflectively
in
discoveries
of
a Climacus
his
in
perspective
living
context
a further
reminder
of
a highly
developed
the
existence.
formulation
were
forging
known
to
of his
that
his
way of
Evagrius
theories
is
of
his
of
glimpse
but
it
the
Scala.
his
the
played
played
monastic
be un-
would
to
doctrine
life,
of
an oblique
Paradisi
It
teaching.
is
the
expression
radiation
a major
in
role
part
anthropology
of
His
a basic
in
him
observe
spirituality.
They
and
round
an attempt
of monastic
Maximus.
to
of
and comprehensive-
daily
he produced
where
is
Christian
in
importance
considerable
deny
to
ideal
aspects
it
we see him,
fastidious
reasonably
the
of
a compelling
Admittedly
time.
which
of
we catch
in
because
experimentally
depth
striking
an
prayer.
and the
depths
to
by way of
habitual
eccwaLc
us a record
participating
of
monastery
leave
lead
producing
preoccupation
its
by parti-
likeness
monk into
of
analogous
should
interiorised,
the
sound
works
Through
a Maximus
the
less
combined
Christ,
of
God in
of
expression
ness.
image
released
the
imitation
in
and resurrection,
developed
the
or
more
prayer,
the
the
of
formation
his
the
of
have
would
the
of
of which
that
with
of
received
regimen
Sinai,
at
spiritual
death
restoration
&w&ee. a
identical
Maximus
his
in
cipation
of
of
the
Lavra,
Catherine
same elements
he may have
which
Palaia
necessarily
of
monastery
the
the
not
although
in
monasticism
outline
us a probable
as giving
monastery
the
of
preoccupations
writings
in
and
the
in
the
language
him with
provided
monastic
is
Climacus
had by then
that
The influence
world.
apparent
at
both
once,
Evagrius
of
of anthropological
and the provision
307
This is symptomatic
models.
of the
At this
of
the
that
the
after
even
it
point
cross-fertilisation
the
of
tradition
of
in
Gregory
dependence
the
established
desert
the
of
the
tradition
Letter
Christiano
Gregory
not
to
subsequent
mutually
on both
the
influence
in
turn,
monasteries
of
been
aware
well
as the
that
the
the
of
Scala
of
Sophronius
Antiochus
both
John,
of
of Diadochus
influence
that
Sophronius
the
evidence
with
for
macarian
tradition,
obtaining
more
and
if
cogent
less
widely
we can rely
We have
of
influenced
by the
and would
its
presence
312
of Diadochus,
in
on the
the
the
have
by 615 as
so
content,
Maximus
of
l0
frequented
written
least
in
Photike
Climacus;
and the
as symptomatic
or
and
and on John
probability.
influence
the
and
Diadochus
Antiochus
we find
any time
at
one primitive
and Moschus
or at
knowledge
to
dealing
and Climacus
Pandectes
of
of
contrasting
was undoubtedly
311
the
of
and philosophical.
Sabas309
St.
of
Pseudo-IMacarius.
macarian
other
Antiochus
Diadochus,
the
reflex
of
two
with
traditions,
the
evidence
whole,
process
exclusive
evangelical,
clear
this
has
Jaeger
Pseudo-Macarius
of
with
refined
Great
on the De Instituto
308
Nyasa,
so that
we are
of
can be traced
we interpret
If
and so of
a spirituality
Middle-East
Syriac
his
an instance
Nyasa.
of
of
553.
of
and intellectually
more complex
exemplified
universality
to recall
pertinent
termin-
and ascetical
condemnations
is
on
to
regard
with
ology
influence
104
become normal
Life,
as a
then
the
perhaps
not
to
only
his
tentatively
and conclude
was being
Maximus
from
macarian
the
synergy
313
and charity.
gives
in
is
indisputably
his
come into
again
teaching
with
desert
Father,
interpretations
by the
on the
affective
offset
the
teaching
had become
distorted
allows
the
fathers
to
joined
themes.
Here
if
the
of
enjoy
once more
the
of
spiritual
does,
obviously
of
the
elements,
to
instance,
style
benefit
its
recovers
prayer
of
of
which
This
synthesis.
and homespun
has
work
and pure
evagrian
in
Nyasa
literary
for
on impassibility
spontaneous
too
essential
side
was
intellectualist
restoration
the
Centuries314
it
equilibrium
excessively
and volitional
of
baptismal
Sophronius
and it
Evagrius,
in
that
an
that
the
disciple
his
of
poise
original
by the
upset
having
that
themes
his
we find
Maximus
with
Thalassius,
in
granting
Egyptian,
the
Macarius
of
in
depends
Pseudo-Macarius
excessive
ad Thalassium,
so that
own,
the
correspondent,
while
these
find
we
that
Africa,
formation,
heart,
bias
the
'o,
instance
the
will,
to
Chariton
earliest
for
evagrian
his
after
composed
probably
the
Maximus'
work,
earlier
St.
Evagrius
of
of
but
counterbalance
Quaestiones
Maximus'
his
tradition,
a strong
of
evidence
and it
to
equipped
of
from
that,
the
affectivity,
grace
abbot
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
had
been
of
involved
Pantaleon.
in
the
ascribes
the
316
Origenist
St.
Origenism
of
Chariton's
crisis
of
Maximus
monastery
the
second
to
315
106
half
the
of
information
sixth
century317
about
this
have
been well-placed
this
does
have
could
tive
been
sense,
author
that
out
the
the
hand,
the
Syriac
influence
'composite
of
Severus
the
the
of
the
Trinity'.
the
the
of
representative
congenial,
to
goes
find
a term
discomfit
his
opponents.
of Evagrius
with
Justinian
salvaged
in
The works
category
are
his
of
Epistolae
especially
of
as that
union
cast
of
thought
they
and competence
Origen
the
of
and
of
the
of
the
of
opposed
the
the
Life,
Syriac
that
found
of
connotations
No one tackled
of
of
the
condemnations
discreditable
own orthodox
Maximus
implications
the
with
energy
myths
of
insights
deeper
the
them
rating
the
the
century,
the
other
formula
author
to
On the
evidence
because
back
believe
to
it
But
semitic
both
and Maximus,
v!
hypostasis
monophysitism,
in
Sophronius
sixth
pointed
christological
and his
dogmatic
the
and Anastasius
the
seeing
Antioch
the
of
of
'one
Trisagion,
also
Neo-Chalcedonianism
identification
from
pejora-
553 struck
Maximus
had assimilated
but
De Principiis,
has
But
matter,
we find
refused
318
flesh.
the
of Christ.
Pantaleon,
severian
in
of
the
of
they
recoiled
the
nature'
possibly
to
victory
Sophronius,
in
in
Garrigues
because
Almoner,
that
what
doing.
Life
instinctively
interpolation
Severus
precisely
Lam.
for
'Origenist'
Neo-Chalcedonian
the
John
Word,
is
Sinaite
the
it
he would
Palaia
Pantaleon
or
first-hand
which
the
at
dubbed
and Nestorians
Origenists
that
obtain
he,
justly
although
the
of
to
had
dispute
doctrinal
mean that
not
and Maximus
the
of
himself,
Origenisrn
Maximus
who
by incorpo-
synthesis.
usually
assigned
319
I,
11,320
III9321
to
this
IV9322
Liber
323
Asceticus,
et
107
Capita
325
oeconomica.
The most
class
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
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
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
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
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.
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
words
of
the
hearts
by faith
wisdom
and knowledge",
the
treasures
to
a presence
by the
an
awareness
revealed
makes
merely
there
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
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
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
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
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
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
between
Sherwood
Von
He prayed
which
equally
enabled
theologica
The Capita
being
of
the
sees
seeing
these
nor
3.28).
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
where there
mankind
the
of
in paragraphs
Maximus
I,
now not
343
ill
of
the
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
their
value
of
is
had for
the
deviations,
with
in
of
incorporate
higher
acumen
thought
nothing
Maximus
in
of
condemnations
Evagrius'
attempt
tensions
352
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
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
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
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
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
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
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
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
Having
in
examined
the
it
will
a general
way,
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,
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
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,
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
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),
cpdoC
'uXi
(17),
"Qv
ovTa
xpoo&uXA
Sw'
b7cpxciv
(1),
vor.
(30),
nvea.
(1),
(S),
p
(13),
ceop
(34).
(7),
6sta
6oo5Qt. oC (1),
weLpaocc
(24),
(12),
vdoc
(5),
(6)
xdooc
(6),
XayoC
xen
7EapF.LC (2),
(79),
cpvatC
(2),
na'rp
%pEiC
(2),
TptdC
oogCa
(15),
k6otiaoLC
cvoLxdC
(5),
(67),
oCxovopCa
(15),
(12),
ompe
crC6oLC (7),
eeATloLC (2),
e6woLC
666un
(25),
r.wi
(3),
(11),
(15)
clvaL
eewpCa
(9),
-xdeoS
(26),
(2),
(7),
(2),
6LaCpcaLG
(5),
EXA
e&Xga
(7),
&%oxarvTa-
Ca (20)
aaLXc
,
,
ctxwv
(11),
(6),
atTCa
(5),
(4),
YvwaLG
17CcO iCa
(6),
(20),
(40),
,a
& a1
(26),
rovpy6
vvapLC
(3),
vati1pLov
(4)
(6),
c
atoOTIo.
(24),
Yvi5 q
66Em (4),
gv6pyeca
(17),
vOpwcoC
(1),
Ytveoi. c (12).
6L4eeoLC
8ovA
(16),
cXoiCa
(4),
eeca
&yaed
(39),
xpomCpeoLC
(4),
of
rp6woc
(4),
(8),
(1),
oLC
(12),
cat. vdeva
xcpLC
(26),
It
will
considerable
proportion
of a text
of Thunberg6
special
this
terminology
that
patient
of
plastic
to
become
of
in
its
the
abstract,
us to
invites
presence
For
of
Greeks
which
a rigorous
method
instruments
for
The other
to
of
of
from
granted
proves
particulars
its
it
process
the
for
realm
This
necessary.
we are
or not
most
the
and entered
9-L1
deduces
universal
in
the
it
be
axioms
uses
upon
Wcp C 'r6 v
through
of
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first
authority(wC.
universal
clear
are
from
of
truth.
is
truth
is
which
has
through
for
deduces
The former
which
principles
-xapapvva6vTwv
knowledge
evidence
of
with
marked
The aim
induction.
and
and
universal
and necessary
appropriation
and
the
This
have,
will
has
context,
defined.
proof(&16s
syllogism
universal
sufficiently
materials
said
kind
this
and
and necessity.
is
The way to
from
the
same universality
science,
takes
from
and all
principles
the
&Lo'
conclusions
necessary
vocabulary.
a scientific
the
of
meanings
whether
ourselves
ask
merit
while
and the
universal
had
it
that,
origins
concrete
time
a language
fixed,
that
besides
ensured
if
presence
from
usage,
by the
was,
the
cognate
connotations
assume
forsaken
the
of
is
drawn from
we can affirm
in
we are
It
a cluster
consistent
have
the
here
vocabulary.
scientific
part,
Although
that
like
precision,
and distinctions,
attention
confidently
will
it.
attained
at works
words,
and particles.
and Scripture
philosophy
list
of 13,274
conjunctions
show that
will
common usage,
not
this
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
the
it
rooted
common
kind
every
Is
is
science
the
are
contradiction
meet
summarily:
says
of
historical
to
simply
will
Every
rationality:
To invoke
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
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
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
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
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
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
justice.
and
Wo find
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
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
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
feel
these
be marked
would
they
from
explain
Maximus
comparisons
what
and mysteries
of spiritual
play
find
to
expect
figures,
of
something
genre
ing.
us to
means of
rather
spirits
led
this
a master,
with
a view
consciousness.
given,
while
reached
in
126
22
analysis,
the
evidence
of
of
Maximus
would
theology
language
put
the
the
to
service
language
of
affirmed
point
he was merely
perhaps
incapable
of
sheepskin'
the
Pater
it
example,
would
declarative
and compositional
The careful
arrangement
of
the
mosaic;
image
language,
reality
veiled
reality
once
tion
of
apprehended
image
the
invisible
24
presumably
of
to
the
ideas
in
God becomes
was
'like
of
the
of art:
manner
is
inspired
desire
to
by an
penetrate
manner
us to
In
'if
things
to
Noster,
the
that
the
things,
visible
23
reminiscent
a complementary
lead
is
method
not
order
and
enthymeme
his
that
is
and activity
apprehend
the
clear
but
than
and images
he says:
Applied
placed,
to
visible
Pater
form
say
by the
by those
things
contemplation'.
Logos
the
from
that
power
and language.
through
measure
the
to
would
Mystagogia
If
imagery
was well
after
concept
in
Maximus's
rational
in
rather
there;
contemplated
greater
the
and
concept,
in
passage
are
but
of
process
collative
purpose,
analytic
of
by symbol=n.
more exciting
true
be more
The
an imagination
least
at
the
(888D).
evidence
Noster,
find
way.
conveyed
criticism
horses',
is
there
While
his
this
of
anything
'fiery
or
than
deploring
producing
particularity
we hardly
in
used
poverty
then
view,
of
in
work
expect
and sharp
Noster
rather
the
us to
at
and interpretative
Pater
sense
was lamenting
Photius
in
the
senses
led
have
scientific
spiritual
is
experience
in
spiritual
concreteness
of
but
description,
this
by its
marked
the
things
invisible
in
a much
are
understood
through
who give
themselves
to
the
words
of
we are
told
and luminous
in
Scripture
that
us,
and
'when
and his
so
the
face
127
like
shines
that
the
sun then
the words
is
Elijah
law
of
the
mystery
of
Christ
sense
interpretation
have
of
X6yoc
that
the
Maximus,
acquired
In
Word of
God had
so that
the
that
of
at
the
Xdyoc
matching
the
mysteries
for
clear
and the
and the
activity
of
to
that
is
a sign
in
which
has
to
be read
is
garments
of
open his
knowledge
in
Thabor.
so
voUC
he may have
of
the
between
uoosva
the
the
of mediation,
'reason'.
that
and luminous'
so,
also
activity,
sense
and that
a distintion
order
of
language,
Lord
sense,
something
kind
'clear
shining
the
asks
we have
Here
apprehension
'mind'
author
the
ecoxo r LXA
.
be informed
would
or nearly
Trinity
Holy
spiritual
spiritual
and
intelli-
and
sense,
the
of
status
he may grasp
(876A).
rest
gazing
it
become
scientific
spirit
fact,
of
the
prayer
quo Lxrj
role
them
examination
OecopCa
of
by another
of
in
that
The language
as of
and beyond
make the
be
the
under-
of
Scriptures
be the
to
experimental
be mediated
to
spiritual
us explicitly
will
suggest
the
in
Him,
will
of
noted,
OcoXoyCa
would
the
oewp Cm
we have
through
on the
indications
the
Besides
the
the
Maximus
the
of
by means
which
For
through
is
each word
spiritual
so much a case
He tells
expositions
us that
assure
by
His
25
appear
most
object
not
method
)6yoL
the
26
gible.
his
of
for
is
realm.
that
Noster
unique
Scriptures
created
whole
the
shine,
Gospels,
hidden.
Prophets'.
Christ
of
the
understanding
which
it
something
standing
search
the
is
to
appear
of the
nothing
that
and the
Scripture;
of
Pater
him,
is
garments
Scripture,
having
come with
also
%6ToL
the
of holy
and manifest,
evident
his
also
This
order
activity
is
explicit
of
of
if
128
translate
we
it
render
as 'intelligibleo'.
a gratuitous
'Anagogical
found
in
use
ways
is
that
requires
ZOW4Vot, C
'oar.
of reality,
even if
valid
have
seem to
thought'
of
we
defective
imagery.
of
its
civilization
on the
emphasis
the
the
The sense
sense.
becoming
in
pation
of
examination
informed
character
fold
sentence
artist
of
is
of
and more
and the
Noster
obviously
quality
Pater
gives
Noster
Geometry
instance,
28
and
An
is
it
its
title
its
like
over-all
Maximus
the
the
in
while
elements
the
as a partici-
The arithmetical
for
in
by
and music.
spirit.
single
of
world
show that
will
'mysteries',
in
evident
the
harmonies
became articulate
art
numbers.
appears,
the
activity
the
architecture
mathematical
work
xooc
was understood
pure
in
Pater
the
the
structural
of
embodied
by this
treatment
structure
This
harmonies
the
were
arithmetic
which
of man
concept
in
and
emphasis
and
an echo
of
components
rhythm
of
part
the
Idea
of
This
mind.??
artistic
find
would
Byzantine
dominance
voiyrd
his
in
mind
of
world
the
of
xdooc
that
so
,
reflected
of the self-concentrated
between
atoer'r6
inevitable
bound
up with
was
the
mathematical
on
as mediating
the
and temperate
cool
due proportion,
of
of
on recognition
of
rule
sense
serenity
based
culture,
mathematical
was essentially
inevitability
This
and order.
the underlying
of
if
Structure
rhythm
of
implicit
an unveiling
and contemplative
'Byzantine
in
is
a medium of expression
the
(ii)
votSr.
of
The result
is
enhancement
T6v voiiv
it
as 'ideas';
voovsva
six-
geometric
a grammatical
organization.
to
claim
of work
of
be an
art.
129
does not
Photius
literary
Confessor's
his
seem to
having
in
use
this
diversity
language
of
facet
have
and so to
informing
his
and given
to
adverted
achievement
succeeded
ous unity
have
the
overlooked
with
the
of
a marvell-
splendour
of
form.
It
from
whole
this
in
but
a sure
section
1 we have
that
(876BC);
manner
is
the
implications
the
terms
from
This
is
highlighted
of
gives
dignity
a theological
author
the
bias
is
plausible
when we recall
used
which
put
some of
the
we presume
whole
This
the
to
before
the
us
of
meaning
'He has
work,
made men
This
emphasis
so that
becomes
structure
be the
explore
introducing
of
and so on.
significantly.
that
to
the
Word as subject:
theology';
angels'
to
the
to
(876C-881A).
view
device
with
the
relation
been merely
mysteries
with
in
prayer
after
invited
of
in
and
seven
and we are
stylistic
teaches
but
themes
point
Noster
dominical
the
here,
unfolds
by the
structure
experience,
has
a theological
equal
what
Pater
the
of
in
the
sets
time
on the
commentary
'The
it
first
of
the
his
discerns
treatment
approach
list
no elaboration
Then the
nominally.
a six-fold
a provisional
an overture
for
petitions
we have
the
of
material
the
and
as a conclu-
the
of
sentence
a prologue
much of
a systematic
Maximus
there
of
for
into
can be treated
The petitions
basis
provide
supplement
and a single
easily
of which
so that
themes.
'mysteries'
falls
the work as a
and to
structure
a paragraph
of
parts,
main
of
recapitulates
which
preceding
the
of view
last
the
to examine
then
The work
same way.
sion,
five
point
an analysis
sections,
six
of
the
with
the
be instructive
will
of
inspiration
even
more
his
of
his
130
to
points
writing,
is
creativity
context
our
the
of
in
life
is
basic
to
no doubt
about
his
flesh
emphasis,
thought.
vision
does
does
terms,
it
themes
and sets
of
the
is
set
in
the
first
is
in
function
the
Holy
Word made
and he leaves
Christocentrism
the
the
of
the
of
presentation
'prayer'
of
of
'mysteries'
seven
understanding
context
us in
literary
by this
the
relief
the
of
intentions
our
in
them
work
dominance
add to
off
round
the
x6vwatc
3 recapitulates
not
which
edwoi, c
and
exposition
into
Section
it
Trinity
Father,
and
in
of his
sequence
manner
because
Maximus's
Word in
Word Incarnate
and the
throws
which
and while
the
the
The initiative
the
the
with
logical
the
of
of
to
relationships
Spirit.
his
embodied
as developing
seen
already
the
The role
constructed.
the
of
here
encounter
so that
way,
supra-rational
is
an initial
'vow'
and
(881AB).
Section
In
The fundamental
man in
Blessed
in
deification.
being
of
the
the
the
way.
natures
Spirit
are
For
task
and
Maximus
to
relation
of
acquiring
The Chacedonian
in
the
self-communication
union
Christ
is
this
man is
God,
his
key
incarnation
and issued
formation
into
of
the
more
commentary
an open
created
likeness
without
to
God,
of
by the
'union
the
of
x4vwaLC
and the
woven
with
a consideration
in
culminated
in
God's
we find
keeping
in
themes
essentially
is
(884A-905B).
Commentary
Maximus,
and man,
explicitly.
and given
personal
of
Main
general,
so that
which
These
less
in
This
sending
Church.
or
of
Trinity
and Redemption
the
intuition
Christ,
the
in
the
theology
Byzantine
to
4 we have
his
in
in
and dynamic
image
his
a free
confusion'
insight
into
131'
the
of
possibility
and offered
a perfect
union
in Christ
it
removes
divinity
confluence
perfect
is
spiritual
principal
it
this
like
the
is
Structure
again
a further
Section
5 is
however
the
'mysteries'
are
prefaced
by:
'If
we really
desire
the
time
Evil
that
the
point
ascetical
tragic
held
approach
out
to
908D),
him
section
teaching
not
correspond
themes.
These
treatise
of
adventitious,
work
few
St.
Cord
the
Pater
exactly
remarks
Maximus,
but
as a whole.
intrinsic
contem-
in
order,
be delivered
from
the
begins
the
destiny
glorious
The ascetical
6 (905D-
that
summarises
should
the
its
although
previous
assure
is
structure
man's
with
passage
the
the
to
theological
section
to
shows
which
over
Noster,
this
reverse
into
to
a great
(905BD);
Incarnate.
5 carries
occupy
of
temptation',
to
the
in
be significant.
taken
to
the
of
themes
these
The treatment
view.
arenetic
of
reflected
to
from
shifted
by the
a splendid
whole
into
and progresses
situation
momentum of
does
of
is
recapitulation
enter
has
firmness
and ascetical
seen
in
streams
centre-piece
by christological
The
grace.
by the
where
He unites
incarnate
of
That
and
humanity
and ascetical
work,
exposition
plations.
deification
made possible
in
flanked
triptych,
the
in Him.
and by his
sin
anthropology.
to
given
to
of
theological
synthesis
place
the
the
of
author's
law
him
raises
destinty
divine
hypostatically
and by a deified
natures
the
the
was realized
men as their
all
between
not
the
sequence
of
order
us
that
in
the
this
something
significance
of
the
132
a look
Now for
comparable
that
and have
love
have
mingled
formed
from
the
of
that
everything
up to
lest
reverence
day:
this
excuse
for
reveal
how carefully
limit
not
ourselves
the
components
of
process.
06poC
deliberately
view
it
are
seen
taken
would
to
an imbalance
the
v6o6
been
translated
that
seem
%6Ooc
be defective
that
must
! v 4dOc' oc
as
by
write
the
Here
we have
will
&YxrI.
the
on the
connotation
of
now in
MCooC
in
combining
aTopygC
.
is,
T'ropy
for
the
of
point
transformed
has
c
and
w66oc
by the
the
and xa'tacpvno!.
be corrected
'affection'
that
to
the
of
upshot
in
is
final
text
From an entological
it
my
this
the
is
with
through
transformed
76eoc
while
towards
been
have
amalgam
is.
is
gpdpoc
other-centred.
and
cpdpoc
and
love
of
while
He
fear
be considered
it
that,
it
and
mingling
am moved to
may not
saying
love
contempt'.
writing
An analysis
has
and awe,
reverence
of
from
I
affection
but
Scripture
law
constructed
x6Oor.
of
mingling
hatred
writing'.
to
from
fear
and appropriate
dispels
on my part
occur,
contempt
nor
by benevolence
it
restrained
so that
benevolence
said,
one
so that
contempt,
nature:
aown this
laid
and yearning,
affection
examples
I have
I have
yearning,
of
and by reverence
'As
continues:
Lord
to
illustrative
gives
become
law
inner
pertains
hatred
masters
then
as the
appear
should
fear
for
yearning
become hatred,
(873A-C),
prologue
with
fear
find
we shall
and benevolence,
may not
by prudent
unaccompanied
fear
two,
reverence
affection
of
where
In his
'I
consisting
stripped
a paragraph,
firmness!
structural
he declares
him
at
play
of
which
,
Fathers,
96po.
&y
cn
has
the
133
of
essence
cpLXavOpwicCa
x6eoc
that
pertains
to
Maximus's
here
fear
transmute
outcome
their
is
qualify
the
did
to
to
his
a(M6_
is
whole
passage
symmetry
gravity
for
in
Y&CIQ
way,
and mind
into
the
shines
that
ensuring
is
that
More
the
on high.
of
visible
that
does
as he
genitive
in
of
with
that,
the
symmetry
beauty
invisible
the
of
This
are
matheof
and
so
,
of
precision
experience
that
and
a centre
Ydt-Q
in
writing
029
that
found
the
and
evoca
periods
notion
ayd%rI
of
dYdaui
has
not
etuol, a
of
demands
author
the
the
YdxTi
from
of
be
more
can
object
source
that
concepts
than
effect
&Ydx%
vdoC
The secret
the
through
an image
man from
the
stems
the
other
the
Maximus
the
well-wrought
thought,
mosaic.
is
equilibrium.
is
his
he can arrange
artist
into
their
matical
or
so that
nothing
expressing
The law
falls
in
classical
is
modes of
&Yd7CTI
to
as subjective
TTOpYpj
correspondent.
love
of
Grammatically
'Ayd%11
are
for
! vbt, aOcToc,
o'topyC
vdoc
whole
&(dr-n
that
because
itself.
it;
which
a1bwr.
is
the
concern
than
by
as
This
everything
finer,
more
we note
&(tTC
genitive.
modifies
which
Finally
to
objective
is
Once touched
dyd7-1
contrast
capacity
something
association
work.
its
with
into
pdpot
to
essential
the
to
refers
their
vdoc
than
in
it
between
'appropriate
anthropology
c opy
with
inward
is
at
is
This
influence.
mutual
to
now
xa'CacppviIaLr.,
balance
said
and yearning
of
alchemy
is
is
energy
uCOwk
and
and
proper
nature'.
spiritual
unification;
the
the
'AYdVn
and
of
Caoc
p.
by restoring
is
that
natural
cvat. a
and
dispelling
in
reappear
by &y %,
transformed
its
Here
an
of
a life-giving
delights
beauty
that
sense
flows
134
Finally,
claim
is
language
that
we can scrutinize
way in
patterned
geometrically
and freedom
precision
used with
this
our
in
work:
Then we can
the
the
of
sentence
if
evident
it
we set
to
the
Evil
from
function
be
out
is
merely
the
this
of
treatise
impression
This-assures
structure;
a discrete
truth,
but
of
of
as
way:
God
let
us (trust
and) forgive
their
our debtors
debts;
of
be integral
to
seen
to
the
thus shall
we not
alone
forgivereceive
ness for the sins
we have committed
the
not
meaning,
dimension
ascetical
of
as a whole.
at
structure;
of
then
Noster
a freedom
the
beneath
expression
hypostatic
depths,
way in
the
which
that
use
carefully
of
truly
is
there
depths
author
of
themselves
exhibits
escape
the
remarkable.
organized
reveal
the
we cannot
is
writing
that
a work
obviously
same time
this
sensible
that
is
of
in
us that
we are
original
this
of
but we shall
overcome
the law of sin
sentence,
The Pater
a marked
The structure
bl
trample
The structure
he makes
inclusion
al
and we shall
on the
One
Evil
in
'temptation'.
with
formed
Maximus
of
on forgiveness.
pivotal
abc
desire
really
we
delivered
One
synonymous
finely
turn
the
terminology
the
is
this
life
shows
in
sin'
in
see that
ascetic
whole
becomes
If
'law
expression
that
note
we should
more
of
manner
life,
in
communicates
dare
the
his
than
we say
singularly
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
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
vision
emanates
into
of
prisoner
from
unique
acquisition
personal
This
detached
this
of
the
structure
tension
creative
is
writer
a significantly
convey
the
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,
of
view
three
in
commenting
sevenfold
the
of
the
of
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
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
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
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
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,
said
and
a conversion
versa,
gLWavOpwwCa.
of
to
and
self-concern
closely
for
of
reverence
almost
profane
love
essence
yd7v9
that
undergone
approximates
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
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
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
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
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
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;
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
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
men with
considered.
to
the
to
claim
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
symmetry
of
his
thesis
t6eoc
- ctvoca
in
the
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
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
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
,
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
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.
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
of
in
This
37
passage
play
exactness
the
Holy
human heart.
opening
friend.
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
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
Son in
and Spirit.
Logos
and gift
the
to
clear
him
particular.
Trinity.
the
of
back
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
Noster
(873CD).
Counsel
that
complements
hypostatic
union
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
O wotC
Christology
in
the
or
is
which
Counsel
Trinity
Father
by the
revealed
great
can,
poV%A
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
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
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
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
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
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
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
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
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'
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
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
natural
back
in
the basic
with
immutqualities:
of divine
96
body,
endowed with divine
immortal
which
God, but
imitation'95
soul,
98
to
proper
166
by
deification
:.
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
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
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'
tiov
of necessity.
the
the
-c6Tc
ydp
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'.
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
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
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 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
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
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
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
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
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
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
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
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
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,
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
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
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
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
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
becomes
'God
or
the
distinction
the
its
God
of
of
this
of
the
of
thought
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
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
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
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
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
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
that
complements
itself
the
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
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:
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
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
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
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
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
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
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
of
and pain,
is
a chain
symbolised
human generation.
evidence
in
into
caught
which
merely
for
him
that
The
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
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
of
made
unification,
must
mankind,
which
will
of
'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
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
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
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
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
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
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
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
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
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
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
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
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
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
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
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
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:
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:
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-
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
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.
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
mystery
baptism,
God in
of
presence
conjunction
ship
icon
is
hypostatic
210
presence
in
implications
dance
joyful
the
is
presence
through
Although
does
Maximus
mystery
of
the
Logos
action
of
the
Holy
first-born
have
not
divine
That
8
Son2?
an elaborate
teaching
on
its
relevance
to
he is unambiguous
the Eucharist,
the life
they
'the
and perichoresis
liturgy.
the
in
synergy
men by the
to
extended
Spirit,
of
a cosmic
of
realized
Incarnate,
in
its
with
about
of the Church:
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
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,
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
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
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
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
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
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
purpose
predestined
and over-being;
first
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
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
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
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
to
they
of
mystery
The distinct-
alive.
be in
He is
refers
by their
must
said
while
persons,
required
being
sense
the
designating
as
the
in
of
our
the
so far
to
and that
oZoi: av
is
in
a way of
substantially
This
voc
Spirit
and in
that
three
is
of
manifested
perichoresis
to
person
the
are
by the
applied
( xwpovero(;
penetrate
too
their
epithets
in
to
and
who becomes
Christ.
emphasized
names while
stressed
him
is
persons
hypostatic
in
our
the
( apxwoac)
brought
His
approving
persons,
they
through
life
is
Persons
that
is
Trinity
economic
it
the
of
in
Spirit
two
the
of
mystery
Incarnation
other
Trinity
of
it
because
the
the
and not
Word that
WY,
and
if
even
who effects
He,
the
of
and the
Father
with
union.
Incarnate
gvv-ovc
he remains
incarnation,
the
the
of
us as revelatory
because
Trinity
and life
being
very
by hypostatic
on humanity
who puts
225
where
Maximus
so that
he is
principle
finds
its
of
created
226
in
counterpart
to
of
the
is
Logos
incarnate
'son'
and shares
ultimate
depends
the
Trinity
implied
to
in
expressed
the
which
the
human condition
the
Union
drawn
love
of
of
that
is
of
the
love
Logos,
of
the
God
who enters
life
of
by grace
are
the
communicate
as
on which
by the
the
the
given
manifestation
been
to
is
It
implications
the
realize
personal
in
manifestation
,a
the
he becomes
here.
the
of
he has
in
rww . Finally,
and
Hypostatic
n3C
man to
Spirit
relief
possibility
in
enable
into
mystery
into
whole
into
for
reason
and the
life
the
man participating
evvovs
thrown
in
man because
life;
has
and which
and function
Father
for
divine
is
pLAavepwr'ta
meant
the
of
be analogously
will
place
significant
in
by men,
shared
proper
The revelation
men.
the
its
to
be restored
Logos
cpi5o, r.
God
to man.
In Part
treated
the
in
realized
This
the
filial
theme
XdpLS
of
adorning
the
and laying
of
grace
for
responsible
gratuitousness
from
the
above'
logos
Fathers
man's
is
which
and it
to.
claim
sonship
being
results
said
human
sonship
saw
is
by !v
to
of
the
parts:
to
as
theme
of
cherishing,
of
the
Logos
He is
noted.
endowed
in
effects.
referred
notions
It
as we have
underlined
is
the
God being
Logos
and
in
are
complementary
is
9e6Trrt; os
explicated
-ApoaCpcoic
two
which
utoOccCa
xdXXos,
into
easily
of
the
which
adoption
falls
section
communication
self
they
thematically
so that
concurrently
correlatives,
and Sonship
Theology
1,2,
this
with
Xcip vcL
transcend
God in
The
The
is
nature.
the
personally
gift.
vtoecoCa
who confers
personal
'birth
related
Since
order
to
the
227
is
Maximus
his
By breaking
in
the
be Wpp
becomes
emphasis
into
sonship.
so that
apxwoLS
xa6'
the
can never
the
of
b7c6oicatiov
is
to
is
the
depend-
by
personhood
birth
the
is
implicit
which
that
the
sonship
of
in
is
now
of human nature,
cpt.Xav6pw cCav
oL
be deprived
again
so
which
but
of
the
the
of
as a union
now realized
part
'from
newness,
realm
Logos,
that
in
sonship'
restored
has entered
Logos
presence
is
within
human nature
personal
of
he
so that
he aborted
rebirth
here
elaborate
on
the
Part
on man from
which
His
to
man participates
which
By being
here
said
own capacity
order
which
The
is
as a person
%Xeov 'zL
Y6VU71OLC
conferred
Iv
to
does not
Maximus
own in
personal
co-
'He gives
His
Pall.
for
his
of
9vaLc
the
in
condition
hypostatic
Son:
or
95aLc
beyond
of His
that
the
restored
a son,
of
is
nature
Logos
pristine
the
in
from
of
in
tragically
his
is
enjoyment
he is
too
person
that
above',
the
order
it
himself
on the
ence
the
man to his
is
the
to
coincidence
man in
to
5a
v:
cp
it
of
objective
and of
a twofold
kdoTao
he incapacitated
Him in
of
achieve;
Logos
Fall,
restoration
the
of
man has
that
relationship
with
operating
to
the
of
energy
that
Logos :
and that
`Y; 6cTaot, C
order
the
to
relationship
the
us here
reminding
implication
of
xpvr4.
is
It
function
of
vi, oeeoCa
man emerges
should
of
paramount
the
is
Spirit.
It
is
by that
given
as a person.
be understood
importance
in
to
note
through
the
birth
from
The concept
a dynamic
way:
of
it
here
the
that
Spirit
above
in
which
person
here
is
a process
228
of
becoming
hypostatic
the
so that
Ev9pyc
the
Although
into
of
requires
that
the
heart
man's
free-choice
the
through
Logos
tion,
Fether.
a kind
the
gift
of
the
beauty
by the
us with
provides
the
relates
virtuous
to
that
lays
Fall
a context
in
which
to
the
freedom:
of
and which
of
passions
mar man's
right
orienta-
the
finally
that
being
accept
vital
which
sonship
of
the
information
of
in
it
xpoaCpecc
are
of
adorning
issues
grace
the
to
to
other
reciprocal
the
cherishes
energizing
commandments
divinity,
the
the
and the
filiation;
to
gift
the
it
commandments,
to
its
latter
freedom
freedom:
of
of
correspond
every
the
by the
divine
by an emptying
the
exercise
by freedom
claim
precede
a filial
in
the
by
given
character
which
man's
which
man into
to
of
of
free-choices
proper
must
the
a birth
by a basically
in
poured
exercise
in
out
to
grace
practice
exercise
his
%poaipeaLc
the
of
commandments
commandments
the
the
that
The dynamic
promptitude
of
agape,
God,
by attributing
God which
manifestation
in
of
the
Xcpoatpcoi, C
say by a willingness
of
is
brought
born
function
through
we know from
and throwing
disposition,
one might
grace,
those
rAjplatC
a genuine
with
here,
synergy
is
of
freedom.
man's
section:
the
underlined
and
it
activity,
source
sonehip
ensuring
This
Spirit
and the
cpvAaxj
Spirit,
this
of
free
immediate
man's
that
of
the
this
is
mention
to
with
evolution
not
of
relationship
sonship
exercise
loving.
be proper
to
said
about
upshot
theme
as the
the
by the
is
complementary
is
does
Maximus
elsewhere
brings
in
expressed
introduced
that
that
synergy
is
Spirit
is
which
is
of
a splendour
sonship
subsequent
of
God
to
becoming
229
in
freedom
his
is
here
of
grace
Holy
theme
the
himself
of
of
to
an appeal
he is
glory
his
passionate
idea
a
from
the
of
through
by the
is
x6 i oLs
bda
character
of
the
terminus
a quo proper
par
excellence
at
an exemplification
in
the
man to
this
the
of
passionate
to
here :
Logos
the
in
modified
and the
work
by
foregone
conditions
Logos's
is
inverse,
by foregoing
something
historical
way
process
having
God becomes
the
same principle
the
Logos
is
Logos
markedly
himself
of
that
the
Here
by his
divinity
This
god,
328
the
Maximus:
man becomes
instance
man.
Him as God-made-man,
attachments.
Incarnation
becoming
in
going
the
of
the
which
through
to
of
appropriates
set
by
by which
in
passions
oov
derived
x6vwot, C
32 9
There is a
Philippians.
glory
introduces
hero
reciprocity
of
of
his
the
the
mystery
emptying
common in
that
the
into
the
man to
proper
a theme
the
divinized
the
realized
from
growth
Logos
Maximus
divinization
the
freedom
man's
which
expropriation
the
and
entirely,
and
roaoV rov
insight
in
to
between
emptied
particular
of
fpoaCpcOL(
depends
man by the
the
on the
Epistle
proportion
extent
itt, 6vCa
human being
to
that
too
his
pivots
parallelism
of
of
in
and analogously
which
in
reception
in
his:
implied
exchanges
from
the
implanted
he expresses
the
key
and on it
view
be noted
should
a favourite
which
submergence
expressions.
as the
of view,
sonship
the
Spirit.
It
in
multifarious
of
of
orchestrated
presented
point
a created
the
self-love,
point
subjective
because
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
about
the
mystery.
the
prayer
this
Three
are
stressed
and the
Holy
context
of
in
of
complementing
throws
emphasis
sonship
the
as some-
thought
realm
trying
not
Maximus.
of
but
kind
function
language
of
opens
terms
are
of
Spirit
the
to
terms
of
differential
Scripture.
up the
given
A6yoC
of
what
is
and
that
the
it
for
Vide APPENDIX III(vi)
tion
most complex
of this
Nos ter.
Pater
His
coming
on the
kenosis
is
of
the
interpretation
We find
a schematic
section
of
the
us and
Maximus.
anthropological
.
warily,
to
based
God for
Name and
here
God through
available
see
7tpm6tiTjQ
tread
the
how we know,
concepts,
of
We are
to
wants
and
we know of
rigorously
life
a firm
of
emphasized
to
economy.
of
The
Maximus
of
and have
that
the
is
be related
and its
to
'Name'
Kingdom.
to
We shall
inner
the
that
consider
establish
knowledge
where
clue
treatise
know something
of
as a
Trinity
the
with
apophatic
to
the
with
whole
to
in
the
The hallowing
Kingdom
identified
immanence
of
of
elaborated
as a significant
reflections
merely
revelation,
precise
its
is
Persons
us
ultimately
in
Trinity
This
'Theology'
the
subsequent
understood
the
330
his
all
in
the notion
and adoptive
The Son is
trinitarian
that
Spirit.
birth
of
II(a)*
'relationships'
the
here
and its
and evolutionary
Part
statement
in
vi. oOeaCa
associations
Holy
idea
with
II(a)
In
in
its
the
of
endowed
particularly
note
with
action
Part
by those
%6yoc
presentathe whole
here
associated
with
that
between
faculties
passions,
but
of
the
%6yoC
is
YEovLx&
to
establishment
hallowing
of
perfection
tution
the
coming
the
the
Holy
Maximus-accepts
rest
assumes
in
man's
mentary
to
that
in
the
easily
used
especially
Holy
Spirit
a wise
'he
here.
is
to
of
the
%6yoc
of
333
in
But
emphasize
become his
his
passivity
in
too,
meek
because
its
true
and
the
in
taught
the
that
self,
relationship
he realizes
which
7.pa6tirj,;
be comple-
rightly
points
dependence
are
is
it
Noster
so that
out
&YduB
and
Pater
to
has promised
will
rpa&TB6
the
for
was asking
Dalmais
man's
by
evangelical
that
the
consti-
paralleled
an interpretation
a function
Maximus
implications
is
the Spirit
332 therefore
as a
creation
This
Kingdom
331
of Xdyo4;
to
in
the
into
thrown
its
Logos
had
of
an immanent
of
of
Since
life
identified.
but
Nyasa
Spirit,
oeuvre
stake,
of
on the
that
coming
is
only
with
! %t,6vCa
to
not
tpa6TTje
the
have
will
ad
innate
implications
development.
Gregory
for
of
role
of
connotations.
at
relevance
introduction
request
is
the
and recognized
is
It
use
so that
Logos,
relation
order
man that
salvation
being
human integration
Logos.
and the
of
its
in
fundamental
the
reveal
the
of
divine
human being
divine
the
from
The ascetical
so that
with
relation
the
disordered
their
and
of mean-
distinguish
to
transposed
being
clarified
Bv6S
on a complex
merely
soul
reference.
are
and
not
authentic
of
transcendent
x6yoc
Maximus
enables
takes
The
Oui. C .
and
triad
psychological
platonic
ings
dt0vpCm
231
on the
it
connotes
with
the
Holy
that
the
use
Spirit:
of
his
232
in
powers
It
is
keeping
Holy
it,
act
becoming
man's
play
of
that
Maximus
quintet
in the
abolition
in
the
on the
The tragedy
of
and in
doing
that
rapacious
healing
man's
if
for
the
spiritual
theme
that
so
,
X6yoc
reign
Myoc
of
man.
'Jew
again
and elaborates
'circumcision
an attitude
in
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
unless
and
influence
the
he is
turns
and uncircumcieion',
stressed
6vac
of
for
order
and Greek'
to
For
passionate
desire
interact
the
which
is
and
to
man.
listed.
capacity
be himself
of
before
right
the
acknowledge
elaborate
elaboration
passionate
he was meant
to
to
of man's
so inverts
of
&4evCa
his
discern
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
the
stability
of the
he turns
to
abandonment
by
in
Spirit
he provides
is
the
represent
Christ
which
to
to
life.
of the categories
and female
Christ
his
evolution
activity
is
Kingdom
At this
the
that
ensuring
synergy,
it
divisions
other
so that
cal
in
relates
Pauline
need
freely
a conformation
produces
of
the
a polarity
The twofold
male
enable
a person.
Son and of
the
of
of human freedom,
notions
nature
function
will
to
Spirit
the
the
assigned
possesses
with
334
to him'.
insists
life
on the
up the
This
the
of
is
theologiparalleled
signifying
consistent
with
for
the
233
theologies
contrasting
Scythian'
symbolise
the
abuse
of
the
tyranny
comments
and his
by Maximus
to
innovation
the
creative
is
process
elvat.
context
we have
Gad in
the
ape'
by
0338
twofold
potentiality:
A,&Yoc
is
plative
capacity
use
through
here
'rp6=u
the
way for
to
and meekness
the
which
faculty
of
is
us
remind
in
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
Maximus.
seen
contem-
with
counterpointing
the
Mother
personal
that
we shall
of
introducing
personalising
is
poured
of
the
The Christian
principle
to
vo%is
this
In
perfects
leaves
This
of
on the
in
and for
Yv4LTI
while
relation
This
.
to
yv4x
truth
as the
here
dyc
which
by
the
of
being
rv4ITI
used
used
cIvai,
337
activity
for
perfection.
practical
another
twofold
This
and
in
development
birth
to
man.
yvwoLC
in
as virgin-mother
bringing
is
which
God.
reference
soul
individual
each
deiform
X6yo4;
the
of
of
Eli
a refreshing
Theotokos
in
logos
too
significant
of nature
as the
through
ctvaL
idea
the
of
model
the
action
the
Elijah
of
by person
nature
frequently
&e C
into
of
of
unfolding
and redemptive
described
theme
and likeness,
the
to
Under
and prefaces
image
by
testify
abuse.
the
and
nature
free'
and
above,
describe
into
on such
introduced
couplet,
to
and the
person
consequent
is
the
to
'slave
and female'
sheepskin
'Barbarian
introduced
rifts
while
is
'male
on
references
used
the
free-will
that
of
what
Spirit,
to
being
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
Pater
the
to
regard
other
how
Noster,
in
a view
and receiving
e&woLC
by exhorting
his
to hallowing
the
through
Kingdom
outline
will
aspects
of
it
more
an introduction
of
to
is
creatures
in
in
the
a reminder
that
language
in
of
a
the
His
'Name'
'Our
on
God the
trinity
the
transcendence
with
is
Insistence
by the
provided
of
Logos
with
inaccessible
radiations
of
Incarnate
God.
its
as a Father
revealed
basis
of
mystagogia
the
the
the
life
the
Son and
Father,
hypostatically
of
of
inner
the
identified
the
man requires
some
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
mode of
in
II(a)
look
to
purpose
our
now serve
told
We are
'mode
themes of Part
it
'Kingdom'
of
section
with
the
ground
is
doctrine
to purification
Having
Logos.
the
in
of
the
first'.
'seek
this
'intercourse
but
way,
including
He concludes
X6yo4;
is
dismiss
an evagrian
works,
7cpaT%,
Holy
to
integral
is
which
emphasize
body.
Logos'342
in
human being
parts
one delight
His
Maximus
is
all'340
to
respect
of
in
'all
means that
This
the
becomes
who thus
Incarnate
to
His
creative
and a King
Father'.
energy
with
The God
235
is
of revelation
the
to
persons
found
the
the
because
men are
to
They
are
this
is
being
the
that
in
Principle
the
that
man,
personal
distinctness
Father'
Risen
ing
of
the
Council
of
are
Son.
of
the
Origenian
category
of
'relationship'
ous simultaneity
348
God.
within
order
cannot
of
his
here
confines
to
Holy
Father,
to
be deduced
from
'Our
to
with
speak-
the
the
is
the
'Kingdom',
no
He invokes
for
the
the
mysteri-
and circumincession
is
the
their
Son who is
there
account
The implication
in
Father
the
Spirit,
processions
their
after
the
that
the
and
himself
that
the
in
the
way formulated
the
to
them
subordinationism.
the
the
is
of
the
us
allows
created
use
our
of
'from
from
discover
ascent
the
the
of
text
Persons,
by his
and the
question
that
the
the
to
called
He insists
with
begin
as One God,
prayer
co-eternal
to
Trinity;
cause
saying
the
the
of
Son in
though
in
Nicaea.
life
but
One Trinit45
through
through
Trinity
the
Source,
even
Maximus
mystagogia
sourceless
347
Father'.
It
led
and ultimately
the
us
being
man is
redeemed
'Name'
'Our
distinctness
indivisible
the
the
Trinity,
Therefore
Spirit.
so,
pray
is
Father'
as creative
he wants
man is
'Our
the
That
a merely
of
may be merely
when we say
Father
the
enter
Trinity
man should
understand
in
and adore
to
Him is
and trinity.
implications
invited
Maximus
beginning'
teaching
of
in
godhead;
indulging
venerate
honour
346
Father,
in
the
irreducibility
unity
of
not
the
of
invoke,
'to
being'.
is
exercise
obvious
to
identity
Logos
speculative
in
substance
a mysterious
Incarnate
by the
characterized
that
essential
the
personal
order
in
God,
236
that
the
limitations
the
before
in
this
very
Incarnation
to
Holy
Maximus
of
opportunity
hellenic
Christian
being
their
with
view
He does
to
so that
guess
the
Jews
tendency
they
for
an arid
monotheism
of
the
and so the
of
For
life
of
to
God is
God and
of
complement
consequent
Greek
say
have
monotheism
Jews fails
Unity
its
powers.
philosophers
how he might
wanting,
then
God of
He criticizes
divinize
the
we cannot
would
the
on their
to
Greek
of
He will
comment
conceptions
that
an
the
of
of
the
appreciate
or mono-personal.
abstract
Spirit
highest
him with
positions
knowledge
views
when
3.28:
provides
contrasting
by polytheism.
the
Trinity
God as he understands
seduced
honour
their
the
their
of
God.
deficiencies
of
the
the
of
missions
of
of
This
the
keen
is
mystery
Galatians
to
criticism,
found
349
an unfavourable
not
life
subject
from
the
will
the
failure
creation,
of
with
of
revelation:
Greeks'
this
the
light
the
the
views
He examines
and Jew in
in
it
makes the
what
temporal
as in
elaborating
and semitic
them.
the
Jew'.
in
to
fact,
Maximus
the
see
excerpt
nor
is
bow
Persons
In
Trinity.
Economy
procession
the
Greek
the
to
the
intelligible.
Spirit
returns
he introduces
Holy
to
Holy
eternal
'neither
of
man has to
of
irreducibility
prepared
the
the
to
subject
that
order,
Logos
mystery
Trinity,
the
of
the
root
the
of
not
irreducibility
Essence
that
be seen
created
apophatic
divine
the
the
of
is
life
divine
of
movement
except
perhaps
been pilloried
which
have
with
was either
Maximus
the
austere
Word and
237
unspeakably.
this
and so he welcomes
severity
as evidence
followers
the
negations
personal
dependence
it
is
thing
after
thing
through
is
'God
not
immutability.
truly
principle
of
divided
by the
Trinity
without
polytheism
atheism
inspiration,
kenosis
his
Christ,
to
the
Persons
Incarnation
We have
to
in
confirming
us to
grasp
that
and realize
to
Nature
possible.
in
can be no
perfect
so that
between
entire
eternal
identity
God that
nor
in
the
makes
the
their
of
poles
field
of
so that
of
Jesus
of
Economy
irreducibility
of
relationship
is
these
that
remember
treatise,
it
being
entirely
this
the
mode
without
Unity,
the
the
the
of
be
to
of
Cappadocian
control
the
he wants
Because
by fragmentation,
reflections
with
Theology
by the
by Maximus
which
one
by reason
same is
placed
and theosis
than
Unity
so purely
are
one
and understood
entirely
introduced
suggest,
determina-
of
by reason
the
351
kind
observations,
theological
together
another,
said
confused
by confusion.
trinitarian
in
less
latter
the
being
not
would
former
the
hypostases;
is
causality
Him the
same is
inter-
and particular,
something
the
of
of
there
The same is
existence.
kind
comfortably
a series
another.
essence,
of
more
with
circumcision
from
and Trinity,
Unity
fit
one thing
one thing
imply
But
of
the
universal
attributing
would
consonant
rite
In
Trinity
of
of
another,
of
would
created
a case
another,
that
tions
the
that
the
Manos.
or
to
identically
question
that
Marcion
of
he denies
so that
attitude
an outlook
of
is
to nature
Their
the
redemptive
238
It
Maximus'
for
be difficult
would
having
not
of Jewish
critique
by appropriation,
352
Not alone,
archaism.
of
the
but
and Cyril,
direction
the
here
says
the
the
to
limits
inadequacies
he then
says
'but
all,
law
of
to
seen
but
criticism
of
his
it
it
not
show
Fathers
not
within
not
as a whole,
Having
advert.
and Hellenic
to
somerejected
religion,
be found
in
Christ
be the
that
on to
the
Three
of
mystery
going
Maximus
NoC ,
A6(oc
A6yoc;
and
attribute
this
at
a firm
conception
of true
religion,
353
be
theology'.
This will
eventually
'and
Jews
Persons
Maximus
Greeks'
in
says,
One Nature,
summing
notion
up his
God:
of
in
Maximus
what
some significance
Judaic
are
of
Century
treatise
does
they
Fourth
them
the
mystical
of
does
However,
have
both
of
that
only
before
does
to
Dalmais
which
the
of
an Augustine.
may be seen
structural
thing
riches
that
to God at
impression
he thinks,
much less
of
the
gives
charge
by faulting
monotheism,
Logos and Spirit
attributed
least
awareness
Daimaio'
to rebut
distinguishes
the
IIvcU
and
Zwo
usage
It
to
a and again
would
levity
Persons
of
the
as
be ill-judged
in
the
author;
Trinity
Noc,,
to
on the
354
as
239
we know already
contrary,
thought
structural
style
of
he chooses
every
word.
to
tions
two
Father
the
Holy
Zn
Spirit
They were
istics
when the
even
the
with
the
fact
Son entirely
identify
even
the
eternal
these
Subject
of
The other
Maximus's
A (oc
paragraph,
and
is
Holy
the
validate
life
of
Ca
XavOpwi
q i.
that
his
so perhaps
IlveUga-
Zw, j
as
the
designated
It
is
as a
a
some light
to
relation
on
God
of the Holy
described
we can speak
358
this
If
.
to
recognizing
Economy
as
whole
impossible
Trinity.
the life
that
this
'in
may throw
The Father,
been
character-
of man in
in
place.
present
already
is
without
the
to
common identity
avvepyo3v
356
It is
the generator
this
in
inner
described:
has
Father
Chrietology
understanding
is
The Life
of
observation
has to do with
Trinity
It
as
that
the
of
warrants.
made flesh'.
relationships
declaration
is
Spirit
relationships
revelation
their
the
that
and the
ev&oxw".v
His
nature
that
Spirit
personal
that
for
the
and the
their
of
the
continued
had taken
Incarnation
use
function
Logos
Father
circumincession
one divine
underlies
of
securely
Incarnate
by virtue
present
and the
establish
the
the
distinction
355
Zcuv
he was affirming
9
of
observa-
Firstly,
a comparable
to
us
our
passage.
hypostatic
the
perichoresis
Son,
how carefully
restrict
perform
that
said
and
continued
the
to
enables
when Maximus
be evvovc
the
of his
examination
and expression
on this
express
and of
our
We shall
comments
to
Nor.
of
from
as No
of the
IIvea
of
is
No,
the
Life.
in
240
the
application
to
dynamics
the
tell
will
In
of
this
k6'or.
its
finds
further
ing
that
is
true
level
man's
of
with
God in
with
the
life
of man in
be identified
the
his
free
This
coming
of
Maximus
what
through
willing
of
to
his
soul
(%pa6TIc)
actualized
being
in
then
the
to
the
of
a son,
his
doCwvLC;
of
status
His
God.
and so he
as God
with
it
of
power
a son
God.
of
the
squares
with
pd, xoC
into
pours
level
can
whole
loving
and
X6yoc
to
character-
of
aligned
Spirit
the
moored
freedom
X6yoc
the
transposed
and
capacity
God is
which
the
life
the
engage
linked
is
freedom
divine
in
what
personhood;
of
say
Y111
for
is
Kingdom
the
innovated
His
has
the
that
-npafty1c
because
is
It
orderand
coming
God wills,
what
the
is
freedom
his
the
with
Truth.
the
and His
to
is
man to
ApadtitC
moored
of man to
restoration
disposes
which
freedom
willing
in
this
d.,t0e t,a
The evangelical
361
Yx-n
it is
;
identified
living
loves,
when %6yo6
360
is
indeed,
of
ideas
IXL9vCa
in
Spirit
is
the
XoyoC
his
results
that.
The Name io
to
a way that
with
soul(life)
freedom
is
God.
it
of
of man;
life:
the
or
such
of
life
the
perhaps
hallowing
hallowed,
and virtue.
Kingdom
freedom
is
feeling
prayer
the
Kingdom,
by attributing
harmonious
of
state
in
the
understands
fundamental.
Logos
passionate
359
This
.
Ou t
izes
the
then
with
the
of
are
elaborated
his
of
coming
and ipchr
hallowed,
the
dealing
section,
whole
and life
how Maximus
of
us something
of
an understanding
of
human person
the
Trinity
his
filial
man's
nature
is
rp koc
as ctxwv
362 This
0
241
is
actualisation
making
X6Tos by the
that
action
of
b%CLpFewc
Tp6,xo6
and to
suggested
to
of
personal
to
the
the
the
of man to
of
man is
logos
by the
the
with
life
personal
the
the
it
personal
9vuouS
element
in
him.
If
we become
to
think
of
us
to
becoming
that
the
releases
he has
which
freedom,
designate
is
the
which
as
personal
is
who makes
to
this
in
which
X6yo4;
ground
synonymous
is
indicate
with
by
sons
X6yos.
so
,
by
personalized
us like
the
the
Logos.
action
kpEcwc
the
exercise
the
of
in
and
Tp&or.
then
be only
would
an ontological
of
alive
as in
participation
him
truly
X6yot.
innovating
man as his
in
as hypostasis;
vie can
Spirit
to
We become
X6ioC
when
,
be a root
be used
Logos.
rp6=c
363
a participation
perichoresis
our
the
by
the
of
must
Spirit
of
XToL
we are
There
that
persons,
action
is
should
r.cuw" , but
but
Spirit.
Myoic
order
by
the
of
Man is
then
and
analogous
La,
personhood
be in
would
meant
etvaL
ic
man's
Son's,
is
relationship
'oti
if
Obviously,
in
the
refers
of nature,
Kingdom.
God,
of
as we
energized
gvep(e
the
of the
coming
terms
A6yoc
The
through
activated
in
it
the
releases
merely
not
is
that
root,
and that
subject
%pa6TTIc
in
tpa6'rr)c
but
return,
%6yoc
the
the
rather
an ontological
the
of
is
of
expressed
through
Spirit
X6yoc,
faculty
it
Name;
we shall
life
his
cp$ocwc
have
hypostasis.
of
Spirit,
which
through
terms
the
so that
Spirit
in
X6ToC
must
mode of
be filial,
in
the
the
with
relation
of
he hallows
by which
X6yoC
out
made functional
of man,
CWvoewc
too
not
the
Logos
root
that
is
this
it
of
his
kdpews.
242
If
for
we settle
Logos,
the
in
participation
becomes
evuovc
and
choresis
of
the
Father
Their
of
the
identical
with
obviously
intimately
warranted
by the
this
God.
364
inherence
and for
Three
bound
to
according
Son to
this
of
in
exists
personal
that
and
kdpEewc
is
constituted
indwell
character
Spirit,
the
that
perichoresis
they
then
would
albeit
the
the
that
the
have
Three
to
Father
perichoresis
indwell
us
in
act
humanity
humanity.
Our
be anything
our
of
and the
in
his
of
Father
Trinity
to
be sons
as
status
the
Spirit
Son's
must
Personal
as Persons
the
They
make us
because
other
so as the
the
in
the
enables
He does
that
not
the
obtains
the
that
involving
say
in
co-
and redemption,
participation
the
that
personal
which
the
to
6vvovC
as a participation
since
entails
insisting
and that
character,
us too
of
He subsists
an assurance
X6yoa
that
action,
would
something
of
to
We might
perichoresis
are
Persons
speaks
and that
trinitarian
more
personal
it
produce
than
persons
freedom,
without
involved.
Him because
analogous
they
traits,
human nature
to
concert
Term
creation
as He is
Persons
in
up in
their
assume
which
the
are
are
with
When Maximus
purpose
they
they
personally,
of
the
Logos.
other
perfect
referring
the
man
peri-
each
irreducibility
he is
context,
are
so in
the
because
nature,
to
that
say
a nature
and doing
in
Spirit
in
not
bound
identical
in
and the
personal
to
analogously
same divine
and receiving
Nature
we might
characteristics,
personal
giving
as our
then
rar
is
circumincession
their
kpeew4
X6yo6
and the
because
is
to the
does
of the Holy
action
i%j
through
Spirit,
ing
activity.
our
X6yog
that
circulates
the
b7cprewc.
I,
the
caught
merely
in
divine
nature,
ing
the
of
the
identified
the
pective
can
Christ.
It
is
Logos
and the
eternal
Nods
Spirit
Spirit.
just
that
not
Persons,
who can
the
of
of
to
Son,
we are
Trinity,
as participators
in
within
as it
God
call
indwell-
personal
we are
evvovs
from
in
the
the
Analogously
ensured
us,
then
can
point
Holy
too,
pers-
case
of
and
ruZ
and
of
-Son
vos
with
His
view
of
the
4-ay
as man because
Trinity,
A6yoC.
the
gvvovc
concert
the
in
that
the
evvovc
ffiv
and
perichoretic
But
has
He is
that
men that
processions
367
generating
the
that
ensures
of
the
are
as God-man
He is
He lives
Y&1
the
perichoresis
analogous
as divinized
analogously.
Son,
But
Spirit.
be changed,
is
the
fruit
the
perichoreois
in
sons
relationship
with
is
life
and the
Father
in
Trinity,
came.
life
as persons
Holy
life
our
lives,
but
releases
the
of
the
hypostasiz-
common in
with
our
of nature,
Holy
once
together
perichoretic
terms
in
makes us
and informs
the
who are
sons
Logos
this
into
it
that
the
us
of
into
The basis
held
nature
hypostasization
expresses
in
40v
his
Holy Spirit
and
temples
of
objects
as He
come to
will
we become
perichoretically
Evvovs
in
Father
of the
That action
be divine
%6yoL
the
us;
abode with
366
the
not merely
Holy
cannot
then
making us to live
Spirit
365
becoming
If we love
in man.
established
analogously
243
the Son, - due
as
Father
the
Father
and Source
is
of
the
in us can assume
244
and fontal
a generative
X6yoc
being
which
and life
of
logically
in
of man it
case
be natural
life
because
then
dynamics
to
analogous
%6yoS
the
the
Son.
is
lations
would
If
us to
the
Logos-Son
the
hypostasized,
also
that
perhaps
square
in
that
and experience
if
the
the
of
xapUa.
this
is
rather
basically
is
the
yvcu7j - rwA
and
binding
the
suggest
is
Father
that
where
This
would
soul'
or
voC
the
a way of
so
person
give
Scripture.
and
person
in
of
in
alive
X6yoC
soul'369
Trinit
merely
than
assumes
that
in
Augustine's
with
Persons,
innovated
of
of
in
vo{ic
&y&i 11 encounters
of
be
we think
but
is
as
Holy
be not
it
is
nature
'ground
as the
mind
to
as person.
'substance
as well
to
suggested
Trinity,
the
a role
of
afford
the
beings,
Father-Noun
understood
in
we are
the
enlivened
the
or
we keep
activities
grace
be where
with
affinity
soul'
of
where
nature,
would
? 6yoc
life
the
life
We have
in
it
our
that
we participate
that
of
say
can never
Nature
merely
invasion
What we cannot
person.
emerges
not
vok
who is
but
by which
the
to
in
but
sense,
through
role
liken
Spirit
Trinity
that
of
the
will
the
is
is
divine
the
open to
the
it
is
that
us can never
YV401
and
strict
flow,
of
establishes
in
way it
the
activity
God who is
of
life
divine
? 6yoc
the
as a threefold
them
to
in
traits
hypostatic
that
perichoresis
in
voUQ,
dare
even
perichoresis
of
and personal
so that
Trinity
is
The mystery
procession.
in
precedes
they
source
of God enters
action
We might
man.
procession
the
the
divinizing
the
through
from which
that
It
role.
or
it
'apex
later
where
of
formu370
it
memoria.
describing
an attempt
to
371
245
a faculty-physiognomy
provide
of
constitution
action
in
the
Spirit
be said
leaves
the
energizing
X6Yoc
the
releases
there
is
no reason
'takes
Yvw-r),
must
not
to
open
context
some places
that
usage
that
way,
it
occurs
Pater
were
his
'The
when it
is
spirit
the
persuading
to
'ask
to
of
still
essential
simple
plation,
even if
this
contributes
the
seem
in
itself
'Since
who then,
and if
of
reason
master
of
ethical
with
and indivisible
naturally
the
Scripture
forego
we
appre-
lord,
perfectly
to
it
which
be a servant
to
through
texts
to
the
Logos
does
the Lord,
the
unite
We
885D:
word
the
suggested
who love
intellect
ought
it
the
contains';
and longs
moved by reason
in
and while
here,
open my mind
it
only
philosophical
Fathers.
Noster,
876A:
those
for
mind
in
to
mysteries
and as
this
the
of
one sense
work.
the
philosophy
'mind'
as
from
888D:
be where
and
a proper
Apart
this
of
nature,
in
which
to
X6yoc
be where
the
of person,
be aakd
in
hension
....
order
we have
prayer,
';
the
which
this
he is
to
to
of
he gives
basic
as man's
interpretation
promises
basically
bxpFewr.
cannot
the
in
teacher
if
into
the
by the
act
and assigns
forget
the
of
times
have mentioned
such
XyoC
voUC
be restricted
the
be wrought
if
flow.
new meanings
eleven
to
functions
but we cannot
theological
ewC
X&roc
voiic
then
soul,
in
Logos
gnocwc
translated
acquires
it
of
the
their
they
'intellect',
find
the
and so to
reassume
We have
to
why
place'
which
term
can
relationship
personal
from
it
then
,
vo'Dr.
bnap
XyoC
Spirit
the
of
this
the
the
of
the
super-
contem-
to the
easy
246
cutting
and transcending
off
realm
893D:
time';
of
'And
of
things
in
this
God with
'let
the
intellect
strain
were
stretched
through
a forceful
whole
irascible
power
supreme
yearning
by imitating
to
moved to
897C:
'He gives
great
works,
them,
to
each
those
intellect
to
not
room
vot
is
being
man's
It
Father'.
free
to
is
from
the
we shall
citizenship
intellect
to
who have
done
done
less
as the
not
God';
of
worth
901C:
receiving';
him,
in
inferior
by any memory
by which
through
is
vovc,
in
its
to
of
'he
the
allowing
fore-
the
of
mysteries
its
capacity
concern
with
what
which
he is
that
ultimately
primarily
out
in
revealed
measure
draws
his
texts
primary
so that
the
stretching
the
of man which
man receives
is
on these
comment
obviously
part
God,
receiving-power
soul
the
by irregular
marred
It
is
'For
and show
our
those
offended
be impressed
but
extenso,
that
them,
according
of
way,
of
who have
those
capable
who have
is
There
that
to
the
injuries'.
going
kept
to
more
however,
one,
is
forgives
of
less
but
intellect
his
Himself
this
the
896D:
everything
that
nothing
though
same kind
like
just
it
by way of
power';
in
God in
the
on earth
having,
angels,
heaven
to
worship
always
God as if
longing
cible
the
896C:
exertion
with
in
way he is
towards
concupie
angels
have
integrity
its
the
of
give
to
ourselves
as the
and on fire
the
be found
respect
in
intellect';
to
moved towards
fleeting
above
openness
the
'Our
all
must
must
is
in
not
not
be
Gad.
It
of
his
measure
vo3
It
moved towards
on the
to and yearning
is
is
God.
energies
for
be
God;
of the
it
247
is
he becomes
where
essential
the
emphasizing
what
aspect
of
his
this
of
discover
area,
Yywn
different
is
models
the
see the
outline
help
to
us
Xyo(;
now examine
*cpa6'r.
emphasis
tri-hypostatic
then
Holy
distinctness
taught
singled
to
to
on the
being
hallow
out
of
because
for
the
the
godhead
God is
the
is
that
of
the
the
and life
glorification
meant
of
in
place
its
Here
in
the
once
Maximus
established,
of
of
of man.
of
communal
and unity,
bearing
to
God.
introduction
distinctness
Name on earth.
a peculiar
we can
carefully
primarily
Spirit
realist,
more
on the
from
anthropological
here
After
with
language
of man as image
taken
underline
than
life
character
proceeds
and the
is
Trinity
with
sense,
the
and
acknowledging
his
a spiritual
of
AdyoC
realities
an anthropology
understand
and
the
freedom
this
in
thought
While
with
primacy
see how
man's
different
and uses
of
We shall
a certain
he draws
that
God can
only
his
of
intention-
us to
activity.
concerned
more
sources
with
source
understood
reality
nous
to
ordered
even
organize
angels,
philosophical
man that
gives
divinized
and recognizing
systems,
in
This
as the
it
their
Maximus
which
conceiving
the
is
the
of
in
God.
for
he does not
while
thinks
of
'intellect',
a depth
constitution
Maximus,
that
and
and explore.
the
that
power
describes
It
being
supercontem-
man to
beyond
voDc
'mind'
passive
as man's
ally.
takes
of
connotations
likens
glorification
contemplative
All
in
is
'the
indivisible
and
simple
it
Finally,
plation'.
the
through
Logos
to
and cleaves
ecstatic
the
Son
that
We are
the
Son is
and it
is
not
248
that
by a mere declaration
more deeply
something
for
desire
this
they
passions
man has
his
creation,
allowing
precisely
in
17CLftCa
in
Xdyoc
faculties
X6yoc
function
The
A6yos
ultimately
all
the
Maximus
through
emanates
derived
from
rationale
'show
ourselves
glorify
the
the
impress
n6yor.
we are children
'by
what
we think
the
because
hegemony
over
man and it
the
the
by our
lost
Xdyoi:
of
is
cpoewC
is
Name on earth',
376
We
actions'.
lives
or
faculty
equilibrium.
are
resplendent
the
in
of our affinity
(vootiev
That
to
the
source,
itself.
imbalance
be found.
our
all
the
Adios
to
when
of their
to
their
by the
of
from
children
to
back
informed
order
mediation
restore
we 'hallow
that
says
the
are
them
its
exercises
Adyor. to
that
restore
him
unite
is meant to integrate
brought
of
God in
by creatures
X&Yo5 to
because
indicate
of
to
proper
nature,
The Fall
the
of
the
cult
destined
draw
activity
of
a heedless
to
9
and activities
of
intention
of
in nature,
373
which
coewc
principle
function
6vdc
They
man.
of
himself
of
and
faculties
lower
the
function
rightful
the
part
is
It
God.
with
that
their
be submerged
to
in
and the
specifically
into
himself
of
emotions
faculties
once
original
regard
the
Here q as we noted,
state
the
perverted
basic
the
at
fallen
the
of
are
and more
express
as indicative
that
6v60
and
by
the passions
and purifying
and aggressiveness,
concupiscence
372
the anthropology
of Maximus.
e,x aeuta
but
by mortifying
existential,
things
material
be effected,
will
do
with
with
shows that
the Son,
(%P&MOev. )
0377
249
taking
part
for
must
will
oc
confirm
The inextricability
out
in
the
Name of
a)'.
of
the
aware
Father
is
Maximus
our
look
Son by the
the
the
Father
with
( svoxwv
in
delighting
avvepyov
with
the
aggresiveness
,
that
is
in
about
the
),
it
our
the
in
While
logical
character
us to
Persons
in
our
a way that
is
in
analogous
to
the
the
to
makes us
allow
two
other
in
Spirit.
not
attributes
personal
(avTovprovvti`)
I%Levia
it
bringing
His
he does
the
of
the
us
Trinity
be found
sons
'hallow
keeps
the
Holy
with
Son,
the
the
of
explicitly
to
each
operating
hushing
action
intervention
adoption,
keeping
dealing
relation
and whose
brought
desire
'grace'
to
personally
source,
as gracious
be in
is
to
by mortifying
of
We
Xyoc
of
said
to
of
of
-rp,xoC is
benevolence
this
so
Acyoc
stability
and
The reference
unfettered
and that
regard
of
380
here,
Spirit.
stability
by grace
Father
element
since
where we are
sentence
the
( Exi. Ou
X6roc
of
the next
the
innate
the
Holy
Tp6 oc,
;
of
implications
the
of
X6Yoc
become personal
'author'
emphasized
further
from
XcyoC
separate
cannot
the
as
different
logical
the
being
intervention
the
of
passage
in
the
as being
is
leave
to
author
were characterised
definitely
that
better
is
it
adoption
tip6
is
It
'the
and Economy
described
constitution
our
Trinity
Incarnation
379
mystery.
that
the
Son being
the
ways,
in
in
be
to
of the
the Persona
where
declared
throws
This
adoption'.
that
here
Son is
the
Besides
Spirit
over-
co-
Son effecting
381
incarnation.
which
is
not
said
to
be
This
stimulated
'already
we also
do by
by
mortified
250
the
is
Jdyoc
to
the
the
that
honours
Holy
Spirit
that
'in
those
of
to
restored
desire
the
Holy
being
it
in
identity
too
is
that
thing
not
'earth'385
means
'the
and
middle
symbolizes
of
it
has
'rest'.
position
stability
the
to
from
of
nor
the
can
and
admits
place
to
that
of
and
he
But
it,
somethe
of
Scripture
to
evolve
of meekness:
the
'earth'
universe'387
and immutability
to
principle
field
him
of
dimension
Maximus
aspect
For
temples
sovereign
side
the
twofold
386
reception
?6 oc
it
of
rpkoc
reality.
another
two images
this
with
another
gives
not
pacification
essential
created
restricted
of
understanding
the
that
that
He takes
logical.
it
fabric
the
out
points
the
X6yQc
383
is
nature
%OyoG and
Here
He says
the
a life
something
which
comea'.
of
from
being.
and intelligibility
being
his
its
is
It
a mode of
has
derived
not
it.
to
independent,
meekness
is
is
There
that
be reduced
by the
Spirit
384
xpa6T-nC
meekness
man's
the
him.
%6yoS
We become
gifts.
of
men.
of
by the
inconsistent
and his
Spirit
God through
for
is
source
logical:
come where
The turmoil
our
way in
Kingdom
us
of
like
of
but
harmony
.
the
the
temporal,
integral
by passion
he is
influence
the
enables
holiness
lives
the
of
cannot
d ccc i.a
the
indicate
by the
not
Kingdom
its
in
dominated
of
is
is
Him by being
in
Power
'the
here
the
on to
mortified'
which
since
to
intervenes
lives,
The sequence
power
'Name'
goes
with
It
(? 6yoc)'0382
reason
sanctity
God.
We testify
the
their
the
of
the
Then Maximus
in
keeping
Name of
holiness.
that
in
principle
sanctify
being
is
that
holiness
that
and
comes
so
251
through
meekness,
by the
exemplified
from
in
virtue
the
next
soul
to
is
the
Tp*xoS
a personal
hypostatic
is
nature
to
The synergic
by the
lined
Maximus
that
is
This
'rest'.
has
sense
it.
But
cosmology,
linking
with
the final
into
the
kind
is
not
to
take
it
the
is
It
is
nature
to
stability
be innovated
must
basic
is
it
that
existence
If
its
the
personal,
expression
the
of
way that
take
freedom
that
of
from
to
be a static
spoken
of
the
desire
movement
as it
movement
immobility
(kL6vCa
is
at
is
Scripture,
meant
aTcoLC
of
and if
exist.
image
already
marks
informs
character
other
the
then
appropriation.
meant
has
an existential
Freedom
way.
freedom
essential.
X6io4;
its
above
Kingdom.
indicates
of
in
of the
388
This
the
of
it
reveals
and find
mean of
X6yoC
coming
Freedom
the
the
power
of
through
it
not
liberty'.
then
good
emphasis
whole
possibilities
to
between
to
seen
the
be genuine,
destiny
with
consonant
that
the
of
its
the
we have
being;
of
man who
a significant
moored
freedom.
be confined
achieve
in
to
divine
an epiphany
holding
be established
is
side
is
way to
the
opens
in
There
what
with
freedom
but
is
inclination,
to
and imperturbable
divine
must
impassible
the
when caught
side,
This
and power.
impervious
'and
clause
Stability
cannot
of nature
meekness.
and how it
source
of
to
side
consistent
that
stability
He is
and ill-repute.
swaying
habit
freedom
his
retains
a stable
)
the
when
very
underthat
of
image.
(x`vncC
A6yoC
basis
of
his
he visualises
in
the
aj;
252
hypostatic
freedom,
is
which
the
impulsiveness
? dyo5
by
stabilized
irrational;
it
is
of
the
intervention
in
attributed
freedom
the
the
of
of
the
lives,
Spirit,
is
the
in
in
the
Holy
all
of
the
of
oc)
worthy
servitude
ascetical
usage
the
perfection,
spiritual
the
the
the
from
here
freedom
(xp&
power
freed
in
the
of
of
life
producing
that
indicates
action
with
the
is
'Avd%avoLc,
of
result
in
paradoxical
possibility
interaction
of
it
again,
denotes
mastery
of
all
the
and here
the
caprice
the
demons.
of
is
obviously
to
himself
acquired
because
not
self-will
alone
word
,a
that
self-possession.
by submission
gives
from
as well
the
of
Paradoxically
and this
Spirit
servitude,
eoxo-vcCa
to
give
Mastery
human action
rise
ownership,
give.
of
divine
gives
from
our
of
practice
repose
to
primacy
come to
interlocking
the
is
Fathers,
the
the
person
the
in
way to
in
personal
favour
some special
of man must
is
in
in
392
(ouket; a)
faith
of
the
of
freedom
( cwxoticCa)
mastery
the
'Rest'
that
Kingdom,
The primacy
divine
Spirit.
Holy
the
of
passion
of
waywardness
an act
The idea
Spirit.
personal
of
interaction
by the
no way a declaration
in
is
Maximus
play
in
as the
just
the
of
will,
personal
is
made possible
freedoms
it
man :
of
evolution
to
rise
the
freedom
but
from
influence
of
passion,
as the
to
himself
253
is now introduced
Humility
ness
without
entirely
to
limitless
desire
for
reason
the
longing
(Xapax'r
Kingdom
common in
Maximus
to
his
convey
in
matrix
think
the
the
in
knot
he becomes
in
acts
in
him.
whom the
the
grace
the
on the
to
for
a foundation
is
of Christ
Christ
cipation
Spirit
in
the
of
Kingdom.
It
man is
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
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
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
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-
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
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
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
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-
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
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, ;
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
mystery
in
in
of
divine
divinity
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
will
and
manner.
ovXA
In
the
in
regard
Trinity
of
possesses
God in
possesses
to
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 :
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/
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
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
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
as 633,
shows
section
as
to
a.ind
contemporaneously
and
as
refer
references
monk',
less
to
and above
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
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
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
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
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
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
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
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'
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
men with
uniting
the
and to
sway as the
ApF. LC,
for
Maximus
a more extensive
given
fore
in
powers
given
by
XdyoC
and paradise
X6yo4;
be holding
an absence
6vcC
and their
order
is
acquire
and
eliminated,
order
it
virtue
moral
to
presumed
term
e7U6vca
the
like
the
division:
of
source
of
so that
the
common with
the
Cause.
First
is
that
unifications,
appropriating
presumes
to
Ayoc
and naturally,
of
hold
by
a becoming
statically
act
is
It
dimension
to
to
his
of
7.pELS
272
We know from
do with
the
practical
of
X6ioC
impress
the
that
is
this
the
a link
obviously
through
npa
and
Lr.
of
to
entitled
in
X6yor.
by implication
but
think
that
the
the
introduces
the
its
way in
X&Yos
which
X6yoc
the
merely
We
O Xvi La
but
nature,
functioning.
This
and
cpvaewc,
as faculty,
through
the
? dyoc
to assert
itself
allows
cpcEwc
441
life.
Maximus is very concerned
the
with
%paELS
man's
here,
cpsa;w;
of
as we have
and,
that
the
and the
imprint
of
and unity
are
correlatives
Logos
,DQLS
no attempt
but
identical,
in
cpoLr.
to
say
that
common and
that
they
X6yoc
66X-%tm
his
is
a fundamental
is
probably
life
of
man.
There
system.
are
natural
tied
by
united
angelic
have
are
on the
in
it
seen,
precisely
as
factor
is
is
of
%6yoc
of
this
of
presence
proper
notion
cognate
the
realization
incorruptible
impedes
to
too.
of his
what
that
O TIILa
a component
from
is
not
involve
also
is
but
O XrJa.
of
the
freed
idea
of
ensure
is
in
affirmation
man would
which
recalls
the
X6yo4
by
about
there
are
man and
440
that
so that
exercise
are
ascetic
but
other,
e9Ar1a
and the
dpe'r
here
be brought
to
was said
between
%pFLc
expression
are
it
the
by virtue
precisely
Ev xmC ati
'6
xax
is
each
of
Evagrius,
claim
has
virtues
powers
to
and
voDc
the
in
clearly
to
merely
it
Above
achieved.
so
powers
from
assigned
The further
men not
and that
active
project
Maximus.
unites
angels
on the
formulated
in
modified
of man's
distinct
as
,
439
that
order,
first
the
tradition
this
X6ioc
that
activities
to
schematizations
other
up
273
with
this
in
that
intersection
is
the
the
of
this
in
ially
angels
of
invited
to
related
having
of
men:
man to
enable
for
eEx-%La
it
is
pc'n
the
of
There
which
This
of
Logos
the
of
is
said
knowledge
the
the
to
behind.
which
From
Here
"tPF. LC will
another
his
fact
is
the
manifests
concord
of
God.
,AP L.
but
apprehension
of
in
that
through
It
this
JXCYuwo
of
X (oC
as
that
is
with
of
point
realized
eeX'1a
contemplation
turn
'the
being'.
X6yor.
of
in
and
and so release
a form
common
to
on an
through
question
X6yor.
free
being
their
and ultimately
on
that
related
Logos
man's
0443
the
of
that
depend
is
God.
of
further
the
is
the
of
fact
will
angels
is
commonness
condition
very
ecoxoYCa
intelligibles
praise
doxologi-
one and in
that
Xror.
that
be consistent
same way as He is
ground
appreciate
presumes
realized
is
as the
from
is
its
The Logos
of
this
is
that
that
basis
suggesting
is
them and
between
the
nature
synergy
a similar
by men and
drawn
to
own,
ensure
the
espec,
ee*Ki a
and to
precisely
non-being
is
Maximus
with
in
basis:
objective
view
edXT)a
obtains
consistent
is
The created
then
to
as its
truth
of nature,
one
God.
of
persons
shared
being
it
men;
plabe(. where
%6yot.
and of
power
and of
and created
%6roc
the
of
takes
synergy
the
locus
Logos
uncreated
with
this
adopt
has
angels
the
creative
the
Logos
endowment
expression.
the
the
of
with
X6yoc
the
sense
which
spiritual
by the
it
in
context
nothing
cal
of
activity
keeping
in
concurs
activity
order
objective
personal
with
the
the
is
Nature
context.
the
falls
of
sensibles
the
First
*442
short
the
and
Cause
or
274
is
identified
is
knowledge
is
drawal
Ayos,
by
pe'
is
knowledge
precedes
this
the
that
elevated
the
be impossible
without
involvement
its
X6yoc
context
we can take
here
in
function
the
If
that
sense
order
and humanity
that
it
with
his
on man's
humanity,
A6yoC
Vp crews.
intelli-
in
the
wider
impresses
as the
full
it
for
in
something
,
/and
foundation
that
restored
its
describing
we can take
e7CyvixLc
includes
vo{34
usurps
X6yoC
activity,
then
of
its
faculty
and
444
to
granted
keeping
him
by the
incarnate.
Logos
Working
principle
ontological
the
the
of meaning
here.
ultimate
by grasping
are
another
XdioC
the
man appropriates
than
of
into
cosmos
whole
in
a way of
in
would
which
notion
that
and is
it
atoeiatc
the
granted
insight
for
Logos.
realization
for
that
that
passionate
be operative
introduce
context
the
of
gibility
not
it
this
capacity
man's
in
does
Maximus
Since
to
can be said
but
apprehension
between
mediates
and this
voUs
of
%paELC
question
from
We know
preliminary.
necessary
in
detachment
modes
and carnal
by
and accompanies
knowledge
the
by with-
xpaELC
as
nor
we must
directly
itself
of
%pELC
of
yvwarLxwr.
effected
exerting
realm
Therefore
God
with
Ls
-KPELF.
sense
the
.
not
The exercise
Cause.
within
union
our
things
from
First
strictly
as
that
conclude
nor
not
designated
it
the
with
of
backwards
being,
in
whole
and order.
This
order
is
we find
and
order
ground
created
thi
the
is
actuated
that
intelligibility
Logos
with
and by means of
sustained
by the
and given
exercise
is
x6yo6
its
which
coherence
of
X6yoc
that
by men, something
incarnate
Logos
The whole
worship.
faculty,
word:
in
source
Part
otaCm
referents
resonates
of
9-6oLC
Logos
,
finds
that
in
angels
of
a unity
in
in
its
this
person
ultimate
God.
of
if
any at
between
by which
notion
cluster
can
O-or.
.?,
as the
TpakTic
and its
rather
ordinate
his
pology
in
of
which
being,
the
More precisely
of
higher
him
theology
be the
unity.
It
implies
the
to
root
of man's
It
or
nature,
reason
in
has
X6yoc
it
and perhaps
rationality,
his
It
relationship
personality.
man's
with
must
of
to
co-
proper
principle
of
to
is
its
allowed
then
of
it
makes union
is
the
and anthro-
Acyoc
his
can denote
form
enables
humanity
aspect
insights.
clearly
that
from
faculty
his
equally
accurately.
of his
principle
it
and the
section
notions
some reference
Xroc as the
of
Logos.
obvious
principle
the
of
when it
more
entails
the
connotes
mation
worship
as is
Logos,
means
to
been defined
cpvoewt
rest
that
,
the
II(a),
the
A6yoC
since
is
and so
the
but
ensures
reflections
of
ideas,
is
which
focus
on worship-with
It
leads
it
his
in
by impli-
This
attendant
Ayv4r1
feasible
principle
yet
ideas
II(a).
angels
function
than
on
extend
he organizes
WoYos
? 6yoc
and II(b).
II(a)
complementary
of
be there
must
rather
which
around
Undoubtedly
It
Maximus
him
using
see
we
on human will
emphasis
all.
is
The emphasis
continuity
that
be little
seems to
section,
cation.
not
to
men to
II(b)445
this
the
scale
points
the
There
the
him unites
principle
it
and as such
in
emerges as a participation
and with
275
the
even
also
the
his
so far
affirreason.
as it
276
is
life.
his
his
nature
implication
of
secondary
here,
commentary
which
act
of
6vp. 6
towards
itself
the
is
the
of
proper
XoYLxoC
Logos
life
is
is
himself
not
God intends
will
emphasized
life
his
of
inner
of his
ordering
and the
allowed
him
to
Logos.
exercise
to
is
his
Will
ordering
being
This
His
is
that
attained
role
worship;
God wills,
of
God and
is
by the
and transhis
of
to
passion;
that
regard
immanently
the
becoming
what
the
as
worship
itself
be Xoyi, x6
God in
impress
and to
his
be,
ecstasy
being
them
is
to
here
in
by animal
?d oc
considered
by the
to
and
sympto-
must
he is
dominated
man should
intention
are
still
implies
of his
that
if
united
what
the
realizing
cendentally:
becoming
Will
His
harmony
life
passionate
e'cc6vCa
A6yoC
way.
on the
become himself
is
be
in
yv4Ln
which
%6yoC
to
own later
of
passions
an ascetical
assertion
proper
he becomes
the
disordered
and so
be thought
bx6oTaat, C
The introduction
of
The
of
the
of
aspect
A6yoc
its
the
by which
gvocwC
come into
that
his
angelic:
it
impress
the
of
creatures,
faculty
to
introduction
the
of
higher
the
the
to
to
relation
can
ensures
Man's
so that
it
and be properly
angels
Logos.
his
will
on man's
to
Xdios
of man to
in
of
the
failure
God,
thought
%6yot,
but
446
the
of
the
k6pcwc
as the
matic
in
? 6yoC
the
willing.
used
dimension
practical
can be related
with
implies
is
be found
with
consistent
the
same time
life
his
of
referring
the
and at
practice
the
it
disemantic:
is
use
become
to
whom are
its
in
ordering
because
Here,
in
Logos,
the
to
extended
in
being
of his
and by
fellow
when the
regard
to
the
277
Xoy xoC
Logos
the
to
heaven
Logos;
the
to
relationship
ordered
in
The angels
are
in
already
he is
a fellow
the
of
a right
rightly
he is
angels;
logical.
We have
to
implications
to
use
the
with
out,
spell
how Maximus
seen
of
the
liberating
man from
identifies
with
from
derived
to
that
ness,
A&yos
angels
the
the
Dionysius
divine
scheme
angelic
us that
there
bias
this
which
that
to
proceed
is
tionist
XOYLXOL,
and they
that
he
this
destined
the
of
Maximus
system
Origenian
from
a6yot,
a common destiny,
assures
which
cultic
the
makes
mythology
the
%6Toi,
a diastolic-systolic
Angels
is
vocation
about
and end of
free
of
the
of
a being
be the
associations.
have
With
of
unambiguously
the
in
notion
Alexandrian
commentary,
origin
the
and man's
transposition
and return
of
function
fortuitous
In
back
which
nothing
he refers
use
449
liturgical
passage.
metaphysical
Logos
is
the
primarily
Pseudo-Areopagite.
an extended
the
man as
he
and aggressive-
things
of
of
largely
Name is
section
on the
process
and which
on the
state.
God,
of
we find
of
in
emphasis
worship
this
dependent
of
the
concupiscence
its
the
the
of
the
The ascetical
obsession
In
from
God.
X6yoc
of
some of
denote
to
inspiration
a vision
combines
for
the
into
enter
448
primarily
with
in
term
hallowing
Evagrius.
is
in
passionate
the
now his
tradition,
to
the
emancipation
but
life
notion
447
Cappadociane,
triune
he puts
which
the
uses
action
pantheistic
or
emana-
the
title
which
enjoy
e woLc
subsistence
and
a
,
of
278
the
common responsibility,
to
order
it.
achieve
theme
the
1,3,
Maximus
the
Eli
EZvcu.
of
God to
of
,
being
on the
their
Adios
of
personal
the
since
entry
state
of
surpass
the
limits
of
his
for
the
for
that
synonymous
dominical
the
acquisition
the
Will
of
the
of
supreme
ensure
reason
realized
the
us
heaven,
status
basis
logical
Being
union
of
is
dominion
that
man's
and rendered
the
of
which
and
must make
452
of
angels
when
Logos.
? 6yoL
that
the
are
the
angels
are
fulfilling
union
of
an existential
of
X6yoc
that
and
1454
then
is
and
When we
6eXpaTa
logical
into
creative
assures
asceticism
by singular
of
of
XoYcxoC
the
nature.
is
with
divine
chat.
the
men to
God in
is
angels
divine
prayer
will
the
ledgement
the
sC
being
of
Maximus
with
idea
image
here
beings
idea
what
into
the
attainment
that
obvious
process
453 leads
ovwtiarco<;
recall
is
the
created
both
Maximus,
it
,
in
men is
does
the
existence,
is
The emphasis
of
for
etvaL
in
of
terms
course,
and it
being
from
emergence
grace
inconceivable
coincidence
the
XoYLxoC
doing
likeness.
into
Since
the
His
the
is
of
Part
is,
of
in
in
in
It
evolution
growth
that
6tXi
freedom
of
the
of
progressive
be finally
man's
him
dimension
freedom
introduced
here.
man's
in
seen
human being
process
rather
must
the
without
we have
and divine
appear
the
since
regulates
realm
not
their
probably
as angelic
does
understood,
While
is
will
of
of human as well
human will
451
of
good use
God.
being
consistent
is
of
the
acknow-
Not
alone
simplified
with
his
279
Aroc
c-ooew
Logos,
but
this
tribute
mystically
to
power
the
like
heaven
to the majesty
God the
455
alone';
cult
456
from
the
from
us when He teaches
will
be done
the
his
In
naturally
first
we find
Logos,
integral
in
us to
in
say
is
God in
he expects
which
"Thy
our
Maximus
liturgy
of
X6'oc
use
of
the
theme
of
reasonable
Maximus
to
and the
Origen
leading
a worshipper
prayer:
457
heaven"'.
in
of
of
offered
to man's
a reasonable
things
all
the
He 'offers
with
worship
in
ground
of God.
worship,
elaboration
singularity'
is
rational
deft
his
his
is
angelology
through
Dionysius
to
'nothing
as it
on earth
blended
has
of
becomes
'he
angels';
apart
activity
spiritual
liturgical
him
anchors
which
in
'reason
beings
its
the
to
an interesting
making
distinction:
be moved to search
for
therefore,
Let our reason,
the concupiscible
to
God and let
power strive
desire
Him and the irascible
power to hold on to
to speak more properly,
let
Rather,
the
Him.
towards
God, as if it were
strain
whole intellect
through
by way of
a forceful
exertion
stretched
the irascible
longing
power and on 'fire
with
through
the supreme yearning
of the concupiscible
458
power.
We shall
! 1L6vpCa
different
of
Maximus.
Maximus
X6yog
be moved to
'Rather,
strain
to
towards
Firstly,
in
models
amplifies
his
we shall
this
Noster,
which
is
by the
bound
articulation
examine
to
of
let
God by saying:
whole
together
to
statement
exhortation
for
search
regard
let
the
more properly,
459
The choice
God'.
of
dictated
context
conceptual
with
speak
is
of
development
the
6v65
and
function
the
to
return
concept
from
by this
the
idea.
whole
noun
X6yoc
in
of
the
point
this
Pater
of
We have
view
280
already
in
use by the
its
Johannine
associations
philosophic
ideas
evCa.
part
spiritual
have
in
least
of
its
context
it
extend
its
fact,
of
usage
in
Maximus.
for
searches
thus
in
has
whole,
orders
which
of
least
in
the
of reality
he undertakes
to
that
person
In
considered
account
.
the
the
it
can be
the
humble
Son in
the
Noster
%6yoc
between
the
this
that
different
and in
unity
the
as a
we can see
the
determinatio462
Pater
by Maximus
the
comprises
is
for
denotes
it
it
of
section,
man
directly
reflects
from
In
Used
it
particular
the
bond
intellectual
and
by which
power
ev6C
ranging
because
verified,
of
in
voDC
because
this
kind
eewpCm
vok.
Trinity.
movements
to
out
to
not
contemplation
pointed
every
meanings
and not
observation
provides
transcends
Holy
of
as it
to
the
mystery
so far
preference
We
Him noetically.
and
human reason
of
exercise
to
or
way,
that
with
e7CL6vCa
in
in
of
can be the
It
has
a scale
role
dxt.
higher
this
the
of
with
irregular
7Zp. L6
Dalmais
that
reference
It
to
Logos.
divine
the
and
scriptural
As part
in
its
of
0460
But
synonymous
461
activity
spiritual
the
opposition
used
is
of
the
it
using
from
it
thus
used
because
powers.
assume
activity
primarily
osmosis
mastering
part
a transforma-
r6 XoytorLxdv
appetitive
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
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
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
or
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
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
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.
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
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
enables
be captivated
hold
it
order;
sensible
take
does
%dOeLm
is
to
ambiguity:
of
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
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
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
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:
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
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
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
the
of
and Semitic
a religious
of
universe
expression
varied
&Yd,X-n
bread',
the
of
become virtuous
who freely
concrete
dimensions
understanding
:
a more
of
indefinable
the
language,
help
the
with
of
which
66X1 cL
in
1.3
of
God, but
Part
as referring
above,
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
This
has
translated
imply
would
which
met His
Father's
words
will,
that
the
way open
the
covering
This
would
Will.
Maximus
angels
in
union
willing
Father
in
of
the
will
is
in
His
cause
It
own person
way in
with
is
by the
which
and this
the
of
our
of
divine
distinc-
angels.
being
Hypostatic
Will
we appropriate
constitutes
this
who achieves
the
the
is
Christ
way.
Christ
Our doing
Ascension.
the
defined
well
worship.
accomplished
worshippers
a less
as
God.
as His
made that
necessarily
as the
here
presented
has
had not
leave
1,3
of
Will
as well
own
would
will'
as the
human will
His
That
'one
in
here
presence
His
and love,
by understanding
His
Christ
as clearly
Monothelite
the
the
will'
which
He exercised
which
of man as well
embrace
be
Father's
way in
co-worshippers.
be enhanced
to
the
of
be the
The Logos
equally
obedience
interpreting
will
Christ
tion
way in
He made us
to
might
was the
by his
will
by the
other
it
that
to
will
common worship.
fulfilment
the
'by
as
Father's
IIX11pcLoct,
this.
achieved
in
angels
of men with
union
the
understands
obviously
and by
Union
of
the
what
us
EvapeoTHQLC
Christ
as cocan
291
mean the
Either
state
fit
would
the
the
characterizes
to
an angelic
of
the
of
for
as
would
'being
is
Father
the
of
heaven.
the
satisfying.
in
'a state
of
give
earthly
favour
being
have
would
happiness
The adverb
balance
our
the
of
wellexistence
broken
into
world.
this
as Maximus
duties
a humdrum
becomes
existence
provided
that
enabled
man to
integrate
activities
into
the
is
which
Participation
I, 4
Again
of
W6yoc
the
basic
the
as linking
'mysteries'.
of
interpreted
in
obvious
is
which
idea
%6ioS
into
personal
and
powers
by the
willed
his
petition
as another
life
concept
in
subject
through
running
this
divine
the
is
facet
of
with
here
and the
this
9aewc
being
by
consideration
the
language
the
that
and is
sentence
other
identified
of
is
section
the
every
statement
The Logos
the
in
imprinted
have
his
of
orientation
godward
angelic
of
votC
totality
and
human freedom.
of
exercise
the
be transformed
must
and which
and
of
liturgy
splendour
XdyoC
lived
is
fulfilment
a celestial
on the
of
when it
pedestrian
itself
takes
sacredness
it,
understands
in
homage,
Father,
show the
The seemingly
as God wills.
one's
to
conspires
human life,
bread
we opt
and heaven
character
All
well
If
in
tilt
This
God.
that
or
imitation
angels
evapeotiTIaLC
pleasing'
(iii)
Part
in
may well
rendering
the
Will
happiness,
EvLLA,VWs
this
satisfied
context.
doing
man's
of
source
that
the
then
satisfied'
being
of
six
the
with
of
the
as
prayer
communication
of
is
the
292
divine
innumerable
God has
Logos,
has
commentator
that
basic
point
of
described
those
imbues
who eat
is
terminology
strongest
those
in
in
pate
is
them
life
because
pate
by eating
eating
cating
? yoc
this
that
the
with
carries
elucidate
must
is
within
Logos
the
is
associations
this
Christian
be counterbalanced
they
divine
partici-
within,
communi-
life
shared.
who is
rest
the
of
created
realm,
with
human nature,
that
the
and which
mystery
in
terms
by the
fact
of
of
the
in
so
1.6yor,
term
help
the
that
Incarnation
context
some
participation
the
the
the
hypostatically
in
them
divine
with
Logos
to
incarnate
together
It
is
the
men in
The
of
Logos
in
which
Logos
Logos
section.
any Neoplatonic
it
the
the
in
an immanent
Logos
bread.
the
home,
but
in
foundation
sentence
is
it
this
of
statements
that
as the
the
and
This
of men to
quality
Logical
ensures
that
of
this
of
life
of
by imparting
as men,
divine
the
of
through
We remember
Himself
of
in
;
bring
presence
dependence
The indwelling
way constitutes
subject
the
in
500
quality.
to
of,
another
out
divine
relationship
an extrinsic
realization.
ensures
the
Him so that
the
shown us
brought
calculated
terms,
us
eTaxt, pv iv
a divine
whom He communicates
merely
not
is
Him with
deliberately
from
God has
imparts
possible
to
love
'bread'
as
giving
aspect
relief,
and
seven,
and whatever
into
participation
499
In
be another
to
immeasurable
etiboa. v
Logos
bound
throwing
of
Nos ter.
Pater
us everything
is
say
the
The idea
io, ctTat
the
to
in
recapitulated
the
given
endowment,
view,
Christ.
the
in
by Maximus
discerned
his
mysteries,
to
participation,
Incarnation
and
293
its
from
to
a philosophical
man
and
ontology
in
you
the
us,
is
not
hope
of
glory',
life,
his
of
and members
by images
of
vine
stasisation.
If
Logos
? civ
becomes
fact
that
etic
presence
the
in
so that
of
life
in
we are
the
thus
finding
been given
life
to
of
us
implies
the
Trinity
to
Logos
man as to
be the
being,
branches,
head
a hypostatic
of
synergy,
in
man,
with
enhypo-
then
man too
of
nature.
%pd
the
us He is
immanence
the
of
Incarnation,
bound
on His
the
Trinity
The divine
that
quality
into
in
the
as well
to
source
synergeti-
ensures
that
a participa-
knowledge
divine
us as
within
Personal
is
do so
itself,
Trinity
which
,
the
perichor-
his
in
activated
caught
6dwot, v
in
'Life'
p11oLS
a divine
and is
personal
even
to
to
reference
the
with
Logos imparts
Whom we co-operate
with
ourselves
the
presence
iccpax
Logos
Persons
in divine
and
incarnate
Spirit,
dependence
imbued
in
of
Holy
a loving
tion
alive
in
the
in
Life
is
the
the
already
communicating
bread-Logos
embodied
that
noted
Logos
by a communication
our
is
life
the
reminds
0502
divine
is
It
associations
the
Christian
due
ultimately
its
to
present
his
a body,
of
by which
of
with
cally
'Christ
of
as Riou
ontology,
ground
relationship
of
Mystery
categories
the
conveyed
something
that
where
can be so intimately
incarnate
to
of the
ontology
philosophical
eludes
life
the
The
of view.
point
the
so much as a synonym for
metaphysics
501
itself.
We are dealing
with
a mode of presence
mystery
that
is
here
in
as a mode of presence
character
unforeseen
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
and the
Spirit,
something
Father,
through
the
the
son of
Spirit,
anthropology
to
realized.
This
facilitate
the
proper
flowering
perichoretic
? cij
link
with
and the
Logos
the
the
of
the
primarily
in Maximien
be
will
the
active
with
bestowed,
WY
I, l,
of
to
the
in
Part
to
power
is
c yd%Tj - ZwA
death
to
anthitetically
presented
is
reference
the
him
8ewo ic,
the
of
the
his
connoting
quality
understanding
of
&' fl
rm
Son
from
of
factor
and
divine
him
action
is
dominant
the
and the
movement
this
by which
the
which
to
full
dyti
of
exercise
the
perhaps
synonymous,
almost
by the
life,
Blessed
constituting
Son,
myd%Tl
so that
Spirit,
in man
the
of
to
the
this
In
of
the
life
Father
the
communicated
the
within
Persons.
exercise
view
in
Father,
life
the
with
Son in
and connoting
divine
into
fellowship
having
Trinity,
of the divine
actuation
will
is
which
life
that
1,5504
is
and
7505 below.
The notion
evoke
of
in
had
communicated
ioc6Trs
cpoL6
o1 c3Ca
schema,
so that
the
imparting
to
nature
would
of
principle
proper
eIwoLs.
static
to
as it
Logos
not
activity,
,a
it
habit
predisposition,
such
but
connotes
rather
the
to
an Aristotelian
proper
to
basic
become
man,
not
expression
the
but
given
quality,
energy
with
his
by which
the
to
entity
relation
a way as to
merely
that
sight
be credited
be a divine
would
term
then
would
in
be modified
in
would
man an entitative
God:
in
or
first
as if
associations
natural
essential,
seem at
would
merely
of
for
a
295
in living
nature
two-tier
at
notion
all
relevant,
man has
that
to
ship
to
God in
plan
for
him
level,
may be,
6e Ca
way in
The grammatical
used
way by Maximus
than
rather
us the
appropriate
nature
merely
objective
is
intersubjective
itself
is
a term
of
both
that
relationship
associations
active
partner
in
obviously
implied
dominantly
and
ooCa
us
in
to
relationship
that
this
hypostatic
and
context
what- the
persons
is
who
a way that
such
the
the
on Himself,
Logos
is
not
but
activity
in
and hypostatic.
partakes
of
bm6aTaoL4
and
as related
of
a personal
that
becoming
and innovate
as his
is
by feeding
us,
possibility
primordial
4Aaw:
indicating
of
man's
it
for
of Maximus,
so that
designate
one in
a natural
category,
doing
't
seem to
This
in
would
and
7coL6,v%
of
to
a personal
he thinks
which
seem to point
%oL6'ti1
is
thought
root
in
life,
scholastics
507
since.
theologians
primary
be re-
divine
the
the
enhanced
the
the
hardly
so be a personal
giving
common to
grace
relation-
at
to
need
participated
of
in
endowment
Logos
of
of
entitatively
implied
rather
is
this
being
by western
divinization.
would
he would
in some way,
is
it
that
so
presumes
another
and
If
his
as if
level
this
intention
the
up with
interchange,
capable
habitual
held
generally
bound
created
sense
become
of
notion
but
the
in
to
order
the
at
supernatural
created
a living
It
as man in
necessarily
not
thinking.
way of
some perfection
is
God which
this
if
dominating,
man is
regenerated
of
is doubtful
But it
activity.
to
e woLC
category.
the
an
296
On the
might
logical
as the
through
freedom
his
tions
the
of
then
the
ing
of
action
as taking
that
that
activates
isolated
from
question
of
which
basic
in
If
on the
is
as bread,
what
A6 (oc
Oaewc
occluded
by
While
this
think
from
being
further
is
this
in
other
added
can
to
be?
it
true,
this
way?
divine
The
quality
enters
irreplaceable
an
as
development
implied
factor
.q
into
factor,
here?
in
ourselves
is
which
man to
Logos,
partaken
restoration
with
Maximus
know
as
we
,
fullness
It
sufficient
or does
but
of
of
d.Ydx71
5oewc
509
Him.
something
by
the
the
he holds
refers
is
man
This
define
still
%6y o6;
be no
We may ask
and released
it
being
functioning,
proper
dries
contexts,
would
the
of
something
there
and which
it
The
be thought
than
of man,
Is
its
to
correspond-
rather
man by the
cpt,XaurCa
what
precision
Logos
the
9oewc
infrastructure
ontological
hypostatic
and Logos.
X6yoc
the
from
participaWe could
and man,
Oewalc
as
basis
the
a personal
without
activated
something
Logos
so that
Logos,
hie
are
the
etwa Lt
dependence
Xdyor.
relationship
the
differs
how it
neglect
of
realized
as bread.
and
forward
on the
which
'eats'
Spirit
between
place
is
the
of
but
on life
role
it
put
man in
Spirit,
not
and it
life
of
" %6yoC
but
and complementary
synergic
Holy
emphasis
xow6' ic
Logos
of
the
associate
and to
here,
whom he
Logos,
underline
character
the
and its
cpvaLC
the
intersection
with
to
foundation
and natural
by the
tended
with
that
stress
synergy
personal
of
to
be well
we have
Oaswc
? 6io4
and
XoyoC
hand
other
is
would
of
there
human
a
be quite
coherent
basis
of the
kdpCWS
9aewc
and to
confine
to its
logical
that
innovation
of
X6ioc
cpvocwC
would
the
Holy
Spirit
of
that
called
logos.
being
is
in
its
that
it
requires
x6yoc
would
which
related
on the
the
Logos,
being
synergy
of
npEewc
that
in
this
that
the
but
have
Holy
totality
that
his
of
actual
Spirit,
the
the
deifica-
in
the
be
might
while
,
of
person
the
whole
the
to
of
logos
personal
aspects,
to
Spirit
it
the
U.. pEewt
man's
being
taking
to
of
factor
and through
rpd, xoc
the
kpewC
from
or
in
the
of
root
the
the proviso
7u;3c
on and derived
agency
but
suggested
that
saying
by means of
ensure
of
and existential
Xd-os
to the
of that
a way of
speak,
ground
Xdyo6
connoting
,
dependent
cvosws
agent
ontological
ioL-
superfluous
already
above
the
physical
the
render
the
not
as. the
as the
prewr.
is
This
both
ion
referring
explicitly
activate
II(a)
on Part
X6yo4,;
it
We have
evolution.
commentary
logos
bearing
the
guaranteed
on man's
man's
the
of
his
Spirit
would
and
cpvaewc
with
Holy
This
nor
presence
tion
immanence
the
exclude
Adyoc
His
the
with
engaged
so to
O WOLC
of
man to
leave
would
line
the
of
on the
'imparting'
%6yoC
of
This
side
the
of
release
the possibility
guarantee
that
terms
praeter
restoration
functioning.
proper
c-or. on the
6,
the
by the
condition
pristine
the
fact
was in
'imbuing'
cp6 oc
multiplicands
imply
on the
these
to
oneself
would
which
necessitatem,
deification
and the
non aunt
entia
of
principle
15Yo;
297
so that
was
possessdependent
while
person
298
as physis
as well
who dynamizes
is
way that
on the
created
there
terms
person
of
is
this
the
aspects
? 6Toc
being
tive
it
which
,
or
more
but
and its
innovatory
of
them
If
influence
of
this
quality
,xpds
86wa. s510
bias
or
affinity
the
latter
as
primarily
in
some way,
is
the Holy
the
of
in
O wots
'tropical'
former
%oi&Tf6
option.
In
a trinitarian
itself
and
as being
expressive
understood
to
be the
evolution
of
man under
we can think
with
of
is
it
on a logical
and
of
dimension
Ca
oZo
logical
of 70G
alterna-
co'C
the making:
basically
either
proper
like
then
Spirit,
no
its
and
personal
of
the
up with
context
the
so that
as partaking
process
the
patristic
excluding
66woLS
the
of
culmination
the
of
and so,
both.
the
function,
be thought
b%6otiaoLc
not
its
a new way,
in
probable
system,
can
in
of
We can
nature
to
in
that
subject.
its
restores
live
we have
either
enhances
Maximus'
it
in
is
human being:
of
functioning
it
that
guess
but
of
said
because
on the
a 'tropical'
basis.
The
makes us incline
context
Other-
primarily
and because
Maximus
Word,
question
of
both
problem
from
statement
hazard
the
of
the
in
Logos.
can be safely
some obscurity,
opacity
specific
both
in
be thought
It
? &v
no one to
the
Spirit
cpvocwG
by the
him
of
be
Xdyoc
us with
to
or nature.
wrapped
intrinsic
is
%o Ldti1S
to
dynamize,
leaves
This
man to
the
to
imparted
to
of the
proper
man embodies
be nothing
life.
the
whether
rcv
that
would
shared
with
to
kdpeewr.
X6yo6
and
and makes
the
the activation
intervention
the
person
analogous
assumption
the Logos,
in
rooted
requires
existence
personal
wise
is
we can
to
299
say that
definitely
this
is
being
Y7LTI
person
in
of his
personal
Spirit
with
being
so that
a dynamic
is
This
language
'I
say:
his
to
becomes
as
he does.
ccv
'I
am'
The possibility
what
I become.
synergy
in
is
act
concept.
of
the
this
'I
have'
of
being
what
It
is
that
'I
person;
do'
simple
he can
that
have',
with
of
he becomes
and he
be
I do is
'I
do'.
present
in
as
already
txwv
e
that
possibility
indicated
in
our
present
is
an analysis
of
the
Christian
the
act
of Christian
An advantage
of
This
possession,
in
common to
connotations
concrete
clarification
the
because
this
three
of
while
not
by
text
of
creature-
thinking
is
that
but
with
ways
different
suggesting
to
refers
living,
statements
different
undoubtedly
way of
his
as expressive
what
and
the
something
e9Wa LS.
is
In
to
of the
while
refers
actualisation,
'I'
he is
and
actuation
6LoCwOLc
primarily
hood.
'I
and
by which
what
the
his
to
nature
activity
the person
Christian
as human
intervention
a scrutiny
referring
am',
reference
living
by the
used
that
and existential
in
revealed
while
boCwoLc
of hypostatic
connotations
person,
CCxwv
constituted
the
requires
of
freedom.
with
but
to the Logos,
relation
its
fully
in
effects
inpouring
to
rather
man is
that
%ePLXWpTlQLr,
living
and His
which
by man in personal
refers
claim
would
synergy
can be aligned
b74cwC
tip67,oc
the
Spirit
received
b'xap cwc
A6yoc
This
to the
relation
take a place
enhypostasisation
that
of
different
looking
relationships
there
the
are
at
the
for
300
bound into
fragments
'I
have'
'I
am' and
to
the
the
to
function
being
of
something
v7EapE,Ls
in
in
not
in
What is
at
X6yoS
aligned
irca. pcs
of
the
need
in
a further
nuance,
enabling
structure
of
nature
of
man through
this
'imbuing'
associated
energy
would
of
with
this
the
the
to
interlocking
seem to
Pater
idea
of
of
man both
511
from
for
a description
this
kind
the
with
in
the
P67LOCand
with
founded
the
the
than
is
be required
512
text.
person
think
element
Tpd=c
whole
for
context
factor,
rather
because
and person,
the
b76oTaacc
adequate
the
of
rpd, xoC
existing
and whether
refer
suggests
constitutive
and
justified
us to
in
rpftor.
Spirit;
is
it
X6yoC
in
rp6, Ko4;
and
and a 'mode
whole
whether
with
We cannot
and it
question
relationship
personal
the
reality
been
refinement
with
ing
the
has
the
his
and
cpi5otC
is
The question
Di7.
apELs
and
This
realities
usage.
is
with
.
the
the Logos
discarding
personal
the
am' and
some obscurity
given
distinguished
We have
language.
to
A6yoc
coLc
here
stake
all
line.
as being
k-ort
up
and
not
existence'
essential
common to
is
dolt
distinctively
itself
as it
person
Ayoc
of
we have
the
the
'I
DxapF. cc
with
Heretofore
existence'.
to
us with
a 'principle
'I
relation
man in
between
conjunction
is
there
leave
distinction
in
when used
above
who energizes
does
This
refers
Spirit
evolution.
that
have',
'I
Holy
regard
txc5v
as c
character
level.
this
at
to man's
primarily
refer
and his
a whole
on maximian
use
it
context
of
X6' oc
of
brings
in
man,
Logos
the
out
his
while
personal
basic
retain-
evolution
intervening
by the
'imparting'
VT%CLPF.
Lr.
both
we
schemes
is
.
301
is
OOLr.
in
but
the
other
terms
in
the
actuality
participate,
of
the
nature
its
principle
seem to
than
rather
it.
ing
his
physical
is
There
not
a modification
considered
and
idea
which
himself
to
voVr.
its
the
developed
has
the
the
has the
perception:
knowledge:
He is
perception
and this
food
is
the
Lord.
the
we
of
is
bound
himself
at
highest
the
Logos
up with
the
man's
of
sense
knowledge,
stage
object
this
here
properties
this
of
whom the
undoubtedly
involves
except
is
X&Yot.
the
of
It
of
source
Logos
section
immediacy
the
It
is
kind.
too
do with
make e
9Ex Ci vcio LC
that
character,
to
Logos
whom and to
something
partakes
This
from
and return.
a more
it
.
do with
as knowledge
Logos
only
derived
but
to
a previous
I7ccYVWK
the
which
ipecwc
?
of
,
has
section
In
'eatable'.
experimental
knowledge
and
)of God.
knowledge,
ai, Qer)LC.,
OtwaLv
tp6c
be of
innovation
who eat
are
a spiritual
cvswc
those
and eventually
seems to
imply-
Lord is
this
x6yo t
man
'the
be
interpreted
of
The object
of the know513
This in turn is the
good'.
that
way in
its
rather
to
then
would
Xcyoc
6oCwoiC
this
in
( &CYuwoL
is
other
kdpFews,
The other
ledge
the
aspect
the
of
one
necessarily
woI&ri
and
etxwv
p, xoc
knowledge
hypostatic
but
that,
the
quality
although
one,
two phases:
6gwmr.
the
a renewal
of
in
to
they
possessors
possession,
The divine
refer
the
existence,
that
of
in which
to
refer
of
evolution.
existential
definitely
or
the
to
pointing
common, that
the
of man's
who gives
this
intellectual
the
tasting
'bread
of
of
life
the
and
302
'Taste'
strength'.
our impression
and strengthens
categories,
from
that
the
Father
this
the
or
is
knowledge
Spirit
Whether
of
the
in
noetic
takes
synergy
unfolding
dTIC
7Coa
the
which
about
ecoxoYCds
of
the
of
the
granted
life
by the
Here
by the
knowledge
the
have
intellectual
Logos,
is
good.
it
that
than
Xbyot.
there
is
is
is
that
and even
a
& d%Y
above,
spoken
to
6two
made possible
Logos
and the
assumed
the
of
proper
sub-
relationship
relationship
knowledge
the
Father
to
the
presumes
apprehension
we have
to
the
of
as one.
perceived
within
place
is
appropriation
new kind
distinctly
kind
not
is
knowledge
another
way but
of
food
Logos
to
of
humanity
which
in
immediacy
with
Logos
food,
the
place
demanded
the
the
good'
think
refers
the
as object
question
that
kind
taking
the
in
the
that
to
object
is
Logos
Logos
To taste
perception
This
know the
to
known.
clarified.
not
a personal
the
here
is
in
have
Lord
the
is
Lord
from
the
then
Trinity,
and through
are
Logos
If
since
in
is
knowledge.
this
way the
'The
distinct
it
in
apprehended
good'.
necessarily
Holy
we can take
and so we do not
extended
stantially,
it
is
Lord
direct
primarily
a superlative
is
Lord
phrase
who imparts
of
'the
a scriptural
that
man in
to
is
is
ultimately
is
Maximus
as bread
Logos
conveys
what
conviction
is
the
in
so that
here
for
Everything
experience
ato6rraiC
logical
the
forsakes
and here
Logos
the
fact
the
way is
the
with
concerned
that
oblijueness
514
the Lord.
of
apprehension
derived
it
whose
of
knowledge
that
and transcends
in character
mystical
the notion
corroborates
to
those
it
or
that
which
.,
by that
who eat
Oe Ca
him.
is
303
to
We have
bread
life
'of
as
the
in
the
in
that
and synergic
In this
is
the
the
this
Spirit
the
of
in
the
is
together
thought
he is
is
the
this
power
about.
the
dominant
and providing
into
in
the
into
the
Maximus
of
on
bvap. c
the
considerations
that
fed
to parti-
brought
ideas
and beyond
possible,
through
Logos is
these
integrating
I as a whole
and finally
other
is
is
issuing
context
in Him is
it
him
God
of
himself
Christ
the
then,
section
power
because
Holy
a divine
8twoLC.
makes
s the
and through
and in
the Logos.
power;
weaving
basis
Part
grace,
Christ520
the
517
man participates
which
is
Christ516
519 to
participate
of God,
in
notion,
in
that
dea cribe
Maximus
AvvaLC
operation518
Bread which
oipate
of
quality
in
bvvatLg
of
his
divine
comething
the
life
Christian
expressed
that
and power'.
made manifest
attribute515
in
too
remember
treatise
whole
length
its
all
and breadth.
(897A-900D)
II(c)
Part
we look
Before
will
be advisable
that
have
the
pray
verb
bearing
to
'I
spiritual
by Maximus
is
since
But
bread
this
If
it
or
for
is
his
exegesis
derived
not
neglect
man is
from
to
the
'substantial',
'super-
sense
is
Firstly,
say.
'supernatural',
primary
factors
which
can mean
the
he does
to
wants
it
section
terminological
of
the
this
of
Maximus
then
am',
This
here.
note
nature',
one's
substantial'.
terms
on what
content
describes
C,
el
the
take
97ct,oacoc
as
'suited
to
Father'
'Our
at
attached
dominantly
the
other
to
the
possibility
derived
presuming that
either,
from
ct. tL
In fact
according
modified
If
it
o1jepov
of the world
Parousia
not
the
is
to
be
intended.
mean
and anteif
'to-day'
to mean 'daily',
the
'for
be solicitous
justice
in
principles
exhorts
passage,
to
his
regulate
the
readers,
their
in
lives
the
there
'bread'.
use
of
kingdom
has
a splendid
is
provides
goods
and
parainetic
basis
on'the
of
obviously
He then
temporal
what
the
command of
seek
Here
of
meaning
for
to
all.
above
distinctions
is
the
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
the
of
eternal
and
passing.
Logos.
must
bread
'the
asking
ascetical
with
it
Maximus
of
what
have
will
post-Resurrection
interpreted
for
ask
he raises
petition
been
as its
as Maximus points
522
the present
age',
'this
mean
while
we find
we should
Lord
latter
523
Here
then
is
the
then,
in its
condition,
97CLovaLoC;
day'.
must
the
521
97CL0v0ior.
the way
come',
'for
to introduce
oAepov
'supersubstantial'
means
out,
state
to
mean
to
or
Uptepo,
The qualification
equivalent.
could
'daily'
sense,
he gives
word,
it
the world
to
the
of
meaning
and then
go',
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
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
the
ensures
use
the
participation
with
ness'.
pinned
the
dominical
in
the
Logos
Oacwc
the
through
refer
of
Source
532
of
this
below
to
here
variations
is
prayer
'to-day'
the
man,
become
'by
sequence
the
use
of
of
are
that
To
hereafter.
ask
fuller
for
existent
identified
Maximus
firmness
the
is
by Him,
from
.
other
Ayoi,
more
progressing
disc swat.
in
to
here
of the
531
It
whose
and the
fact,
spiritual
be nourished
as a formation
The scriptural
by the
to
It
'bread'
his
of
worthiness.
so that
being,
his
eivag,
ski
to
may
,
any
relation
to men,
between
continuity
words
? 6ioc
subjective
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
He is
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
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
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
Without
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
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
the
He
take
Logos,
would
recipitur
that
and
so that
of
present
another
Himself
provide
gesture
whole
reminded
image
The body
man can
Father
nature
This
personhood.
heaven
share
through
this
God.
to
sonahip.
might
on the
become
of
of
the
see,
body,
His
Abba.
say
saying
likeness.
His
in
Father
man's
alone
pe rs onhoo d,
way of
His
in
he. might,
to
of
not
Xdyoc
the
and that
The mystery
mystery
Him with
of
be enabled
Spirit,
the
man
filiation,
8n his
immortality.
to
oc
who by His
and put
participate
gives
the
Logo,
a person,
proper
to
nature,
to
is
become
on Him to
the
condition
man on bread
nature
the
is
It
is
that
as the
source
no limitation
and
its
in
is
This
reception.
r%Al
measured
by the
by the
recipients.
-----
'works''-r+
performed
in
us an anthropology
and burdened
by freedom
from
point
another
the
Logos
idea
of
for
the
Here
we can
rily
have
is
in
of
to
as
than
a moral
that
Logos
it
the
man at
to
ubUC
.
does
intellectual
Another
God.
and virtue
of
Yv4LT
and
vos
the
at
their
of
self-giving
from
its
mundane
opposition,
the
Logos
bread
sense.
apparent
and this
are
real,
passage
this
we can translate
more
the
in
seem to
would
be to
suggest
and that
into
touch
for
as capacity
personhood
fused
implies
be something
would
that
knowledge
a single
experience
Christ.
6545
shows
that
between
from
the
provides
as the
understood
or
since
structure
Matthew
Maximus
Logos.
it
this
God in
from
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
while
undoubtedly
basis
virtue
when he receives
'A? Ca
claim
votC
being
its
the
with
on
evoke the
542
his
in this
context,
specifically
544
'AF. Ca
implies
due or merit,
'capacity'.
being,
'works'
pair:
more
it
while
of
that,
of
with
bread'
understood
a modification
endowed
dependent
The
coupled
worthiness
relinquish
primarily
once
before
puts
'the
to
recall
at
him.
the familiar
proportion
The relevance
it
is
of man for
be in
This
unconditionally
so that
virtues
will
view,
of
of the
quality
and responsibility,
whatever
The capacity
man is
which
309
there
bread
Matthew.
to
Logos
is
way of
bread
no
understood
Most
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
the
of
day.
way,
the
realistic
of
the
'Our
Gregory
of
the
of
he does
to
Tpognj
preservation
x6aog
He introduces
not
semantic
the
of
of
that
fail
then
to
Father'
be
John
The dominical
order
necessary,
to
turn
that
Coernij
a.
man in
so far
,
'if',
as
his
possibility,
by saying
he
tradition
'bread'
atoeTrroC
it
and the
Maximus
Nyasa,
546
as
and human
transcendental
interpretation
but
saying
as such
the
the
He is
uvTa
for
of
Father
kingdom
is
Alexandria.
of
priority
refers
to
makes part
Vkq
this
also
necessary
as bread
it,
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
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
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
'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
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:
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
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
Angel
dimension,
that
set
soul
remind
participate
the
to
elvat.
chi
'the
and
how
again
'herald'
as
to
vocation
man's
or
is
hierarchy
functions,
here
569
man,
will
as singing
:thiA
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
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
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
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.
things
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
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
Him to
Who reveals
Christ
the
'then
of Maximus.
theology
in the
if
all
something
seen
already
de Caritate
that
Him,
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.
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
every
this
law
more
way
'the
those
principle
here
was surpassed
be common to
away and those
here
for
all
all
His
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
New, which
the laws
on the cross:
he is
decision
of
Here
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
Maximus
on the
provides
of
determination
executioners,
ratified
passion
the
His
of
which
The dispassionate
this.
and even
use
as created.
personal
has
that
Passion
c6e La
love:
the
with
presence
with
This
about
the
O Xia
that
XoyLxoC
connotes
Christ's
right
was concerned
bearing
rvwq
affirms
and the
the
all
heteredox
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
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
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
as in
as well
unity
is
cpvaewr.
agairihen
cpvoL(
and the
founded,
is
Yvw4L11
achieved
nature,
be the
of
clearly
of
some
reconciliato
YvwrJ
war
in
of
considered
at
in
was,
need
ground
yv4. T
in
the
the
in
nature
is
having
men bound
of
can
a new kind
of
and
is
nailed
the
'immutable
The adhesion
another
It
division
ground
that
here
the
principle
The idea
would
Christ
'no
that
something
on which
springs.
of
forgiveness
of
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
the
the
because
Holy
to
Because
crucified
The implication
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
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
O XTIa
must be will
active
terminology
the
in a personal
way by the
599 This does
is
in
Cause;
common nature.
YvwTI
it
company
concerned
cannot
determined
of
he is
attention
a common createdness
God as First
which
as we have
itself,
the
to
common response
Yv(ii.
with
common with
the
with
his
of
indicate
by
undoubtedly
6 X-nm
as
to
in
is
engages
faculty
former
term
generic
it
difference
the
about
the
here
that
the
marked
he speaks
which
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
the
Incarnation.
itself,
determination.
a personal
his
in
will,
of nature
element
in
of unity.
principle
source
hypostatically
of
that
but
angels,
unity
as
322
UX71a
is
In
which
irreducible
Both
are
tions
in
the
of
is
what
contrast
is
basis.
Logos
immanent,
latter
the
ovo Ca
or
former
? cyoc
is
of
Logos
is
X&Yoc
of
affairs
lived
interaction
basis.
life
on the
basis
the
is
of
of
in
the
between
Man negates
what
the
what
on the
the
the
result
the
is
former
the
t,t,
is
'rp&or.
What
I have
from
do with
the
I am,
have
from
this
ideal
the
the
state
fact
or was short
602
Fall,
so that
a refracted
is
is
latter
of
in
other
the
g
the
and
he is
former
latter
Fathers
of
Logos
The former
k6crao
I freely
in
result
601
I freely
obtained
cataclysm
reality
is
is
,
the
the
I do.
what
of
never
the
I have
what
is
theology
either
because
cpvos,
in
nature;
In
Logos.
issue
which
former
the
between
between
cpaewC
.o,
participais
it
latter
600
k6or.
the
two
of
44OLC
subjective,
God
and which
created
transcendent,
is
cpvoLC,
b7capF.Ews
both
is
the
to
says,
what
synergy
nature.
mind
and
view,
of
basis:
latter
the
is
`Yxdotiaoi.
the
of
in
of
relation
Logos,
It
point
on a subjective
objective,
the
basis
keep
synergy
who he is.
the
to
which
,
order
4aLC
the
and consistent
to
the
to Him.
proper
From another
with
and complementarity
to
man on an objective
of
Maximus
being:
relationships
free
Logos.
that
itself
9acwc
of
contrast
orders
X6yo4
we have
everything
by the
marked
the
consistency
conception
modifies
hand
in
discussion
this
theological
of
of
principle
identify
must
as
rooted
,
the
is
rv4 rj
is.
e6XTa
man's negation
to
redeem
the
implies
mystery
of
phase
the
to
obtained
the
redeem
man.
before
the
While
he is
we think
If
baneful
that
from
in
The principle
is
a member of
Logos
meant
above
enjoying
is
YvCZTI
of
the
men were
to
access
In
to
prime
of
implacably
nature,
X&(o
the
opposed
a bearing
the
YVC 71
on the
will
constitutes
him
locus
of
basis.
cpvoLC
as a man,
a nature
that
interaction
is
between
The idea
while
9
we
be the
93ocwc
of
state
of what
context
possessed
is
hatred
was
X6Yo6 c5ocwc.
have
the
it
that
therefore
man which
to
relation
in
to
human race,
its
changeable
A6YoC
the
on the
are that
revolt,
in
rifts
by
nature
text
in
that
train
marked
in
the
of
Yuw11
stability
immanent
principle
the
in
waywardness
from
of
we realize
divisions
nature,
that
obviously
outlined
xayor.
in
considering
of
and condition
the
basis
and that
cpsoswc
human,
then
freedom,
a state
man
source
setting
passionless
was in
itself,
war with
have
the
in
redeemed.
immediate
for
preserved
it
its
importance
it
fully
perversity,
man's ability
603
that
0
state
now present
and hie
The implications
that
nature,
and
is
his
in
this
as the
his
of
was not
YV4Ln
shaken
it
freedom
man
redemption
man's
yet
between
and He negates
of men.
part
at
is
kduaotc
created
to
effects
yvwi
not
man
whereby
historically
YvwlLIl
of
his
use
wrong
of
man's
his
to
Redemption,
that
extent
basis
b7Ip&MC
Myoc
in
interaction
refracted
as a presupposition
negation
the
b7c6o'tao i. c
on a subjective
Him as his
negates
to
this
Logos
order
In
him.
323
it
of
is
324
immanent to man, has a relationship
undoubtedly
the
and ground
incorruptible
of its
reason
of
is
%6yos cpvacws
PvW%n
the source
of fragmentation
is
subject
to
of
being
the
opposing
this
X6yoC
foundational.
the
in
rooted
failure
the
of
this
'given',
will
source,
is
the
of
accept
the
norm
wanting
exigencies
for
a proper
divided
a personal
in
X6yo4
and
to
throw
to
to
the
indulge
in
division
the
the
it
that
this
is
Maximus
its
hypostatic
the
Logos
if
This
gvoewC
To attempt
cause
of
off
Here
radically
necessary
.
so.
of
history
605
to
correspondingly
himself
to
relationship
relationship
being
its
a possibility
? 6yoc
of
and
indefectibly
relationship
Man cannot
order.
and its
(PvoLr.
a proper
in
cvaswC
of
man's
attempted
and more
Tv(Z4n
of
,
acceptance
necessity.
the
the
neglecting
has
ontological
hypostatic
signal
we know from
it,
be in
because
bespeaks
must
and
gs normative
some sense
hand,
too
Logos,
that
suggesting
they
it
or he through
has,
and in
c3OLC
X6yoc
of
obviously
other
and while
primacy
is
Logos,
the
on
,
rv4n
thought
(v(LAn
revolt
of
in
The
cvaCw6
This
as subject
The
possibility
basis
its
definitely
is
context
and disorder.
away from
prized
here
and the
passions
man
what
to who he is.
presented
to liability
to inconsistency,
the
above,
of
principle
in contrast
hand is
other
secret
the terminology
immanent
the
the
constancy,
To recall
objectivity.
the
consistency,
nature's
604
of the Xyoi,
source
of natural
to the
Logos
the
Logos
in
luxury
while
relationship
this
in
is
of
to
society,
be
because
This
effects.
to
condemn
in
Godward
the
dominance
the
of
the
dictates
its
essence.
complementary
that
of
positive
way,
but
Logos
mankind
Maximus
the
has
basis
the
puts
the
of
be no rift
freedom
in
in
fact
%6yoc
of will;
in
theology
His
Myos
since
,
is
it
the
divine
Logos
himself,
that
the
this
Christology
a6yoc
nature'.
is
there
So 'he
the
is
the
Besides
no place
preserved
609
nature'.
this
is
in
the
in
in
his
for
fluctuation
YVt
Tl
Likewise
use
as His
same Logos
as
the
His
use
of
so
in
of
the
whole
'To
speak
has also,
is
in
its
joined
hypostasis
608
and hesitation.
in
in
above
and unique
was not
in
unthinkable,
which
passionless
it
His
to
of Maximus'
Christ
divine
is
humanity
too:
(4p &oc)
mode
Logos
inconsistency
of
applicable
in
the
as well
deployed
natural
of
is
phase
something
here
is
that
of
some kind
that
principle
607
at
abuse
impress
inconsistency
imply
its
union
the
of his
rooted
would
to
action.
was indefectible
human will
general,
for
of
a personal
yv4
all
implications
hypostatic
result
gvocwc
language
the
so that
Hypostasis,
and
what
He personally
since
derived
and
affirming
saving
the
of
as the
case
his
person
in this
of man visualized
606
vOpwoQ
There
could
0
nature
His
the
of
an explicit
so by simply
done and
his
treat
unification
ycvdcuoc
section:
in
is
which
here
not
man in
nature,
in
had chosen
person
does
for
evident
divisive
as a whole,
nature
Maximus
he does
are
which
of
innovating
Incarnate
his
man in
possibility
freedom,
the
that
shows
and its
passion
of
325
relation
a state
of
to
326.
from
revolt
Christ's
with
the
totality
with
its
(pLC
harmony
that,
beyond
Maximus
person.
that
Passion,
consistency
to
man.
the
instead
Adam's
life
the
unity
through
His
of
embracing
logical
use
behind
which
the
the
the
total
his
of
his
implication
of
concert
of
the
his
There
created.
Here
of nature
of
A6yo4;
that
will
there
bxoordoa. a,c.
cpiia,tc
demanded
Logos.
"AvOpw7coC
by its
here
capable
meaning
of
into
is
not
He is
treating
of
and his
yvW'n
the
X6ioc
is
then
union
of all
be a hypostatic
accept
and by
OaLc
since
the
the
through
Maximus
ensure
will
is
a depth
its
of
of
restoration
vOpwcov
int6otiaot.
of
man because
cpaewc
of
invoked
then
created
merely.
each
choice
result
the
is
xaavdv
unity
love
yv4r,
9va
unity
yv(Zpcti
one nature,
because
yvuir
as one because
thought
in
his
two were
discussing
harmony
of
expression
the
rather
with
give
persecutors
is
for
key
to
further
and
a
evidence
as
611
The 'one new man' who is
nature.
everyman
to
His
the
hatred
of
death
was in
of
the
on its
unifying
on behalf
The annulling
sin.
in
of
transcendent
of
Logos
Incarnate
unfolding
takes
its
of
in
expression
acceptance
producing
paradoxically
its
Union
The measure
of
was Himself
and retains
the
perfect
as a man and,
historical
the
in
was in
nature
which
Hypostatic
to
even
610
by the
displayed
death
ground
dimensions
historical
hie
of
especially
where
base in
human will
personal
appreciated
perfection,
life
cpvaLc
the unity
one
X6yoC
then
will
men
unity
of
rooted
,
have
the
basically
in
the
a
natural
us back
brings
This
but
connotation
anthropology
which
relationship
of
they
are
united
have
to
to
out
Maximus'
teaching
later
accounts
this
Although
to
Yvwr
healing
it
the
united
his
the
of
is
it
that
that
This
a true
the
in
this
of
himself
that
makes
achieved
person
is
It
when
in
Incarnate
of man,
to
and the
to
by the
612
that
section
universe
and exemplified
of
as basic
relationship
This
God.
Incarnate
is
the
fragmented
one Person.
treatment
the
mediation
evidence
the
of
relationship
through
proper
union
unprecedented
becomes
into
of the Logos,
the
of man in
unity
man's
in
in
the
of
achieved
himself
possible.
of
bioacdacLr.
of
through
from
of
restoration
are
from
apart
Ultimately,
one.
of the
divisions
the
of
reconstruction
Logos
the
mystery
comes laterthan
cpvoc.
he considers
he sees
the
mystery,
problem
and derivately
we can take
the
of
enter
bx6a'rcto c
the unity
We do not
an aspect
certainly
they
constitutes
Logos
undoubtedly
when
then
here,
is
of the
Logos
c i5ocwC,
cpvoi,t
twofold
koor&-
the
character
is
who
,
patriotic
and the
on the
koo'rcioe.
and would
vepw cod,
for
Because
on
on this
the uniqueness
Logos.
innovatory
it
reflections
xmt. vr.
the
the
that
pointing
above
as
one.
of
outlined
X6yoC
of
influence
hypostatic
considerations
the
Logos
with
a hypostatic
and dependent
unity
the
deal
the
we have
from
the
accept
to
man to
derived
oea4; are
to
ordered
327
that
the
astounding
other
unities
man analogously.
(VU T)
and
and
cpvoLr.
Man
are
328
in
co-ordinated
the
signals
to
the
the
way that
restoration
both
Logos
9vot, c
that
priority
in
new condition
in
participate
In
Word.
His
the
case
the
we find
1xacTaoe`
natures
so united
that
female,
inhabited
earth
intelligibles
into
entry
His
in
humanity
The possibility
union
In
his
section
with
vention
that
man is
Abba.
the
Holy
truly
can
be referred
whether
hypostases
ontological
consciousness
and will
and finally
the
of
in
the
in
and
in
of
a
inter-
the
ensuring
synergy,
manner
it
mystery
to
the
we think
the
their
realize
as
of
to mean that
when they
or whether
this
whom he addresses
as the
we extend
on the
necessitate
will
necessity
Father
on the
becoming
possesses
of
613
Father.
hangs
clvaL
st
terms
to
the
of
by
one Hypostasis.
a hypostatic
the
ascension,
way suggested
emerge fully
dependence
powers
on Christ,
the
in
to
His
that
as the
Spirit
him
enhypostasisation
created
in
His
thief,
hand
necessarily
related
and through
This
in
as well
and this
birth.
obviously
overtones
it
and earth,
virginal
right
dependence
the
all
context
of
Logos
in
that
maximian
the
unities
personality
docwaLr.
created
by man,
achieving
good
and humanity
an analogous
mediator
at
these
of
divinity
of
all
of
His
the
with
recapitulation
sitting
by His
and
male
historically
paradise
unity
heaven
and paradise,
Incarnate
and two
to
He can restore
and sensibles,
He articulates
man to
by the
wrought
and
a certain
entitles
unifications
one
relationship
has
which
This
bxdoTaoLC
bx6araoLr.
suggest
this
proper
and as
we might
here.
outlines
his
man to
of
as
Maximus
it
of the
in
term
329
out no more than
as pointing
on their
existing
that
or accidents,
in
fully
the
we are
left
Who is
one.
in
in
just
that
Logos
the
the
the
as it
It
section.
saving
the
foundation
appears
in
in
the
btdatacL
the
becomes
this
the
of
int6otiaoLr.
can be united
Holy
Spirit,
C
this
throughout
into
of
is
the
Holy
work.
the
the
the
is
uniquely
again
Person
It
world.
its
evoke
source
the
mysterious
Trinity.
of
in
Logos
and
too
as the
as
its
the
presence
is
in
Logos.
and
whole
realm
and so the
maintained
This
evident
appears
ground
as well
the
of
brcQpcw
pfto4
,
which
A6yoC
to
must
and dialectic
polarity
in
of
is
It
that
person
and the
cpi5aic
LTI
(V
on
of
activity
of
relationship
The stress
life
of
role
OswpCa
06waLr
of
because
role
of
transcendental
as caught
&pEtiij,
of
Him,
attained,
as he is
mystery
intervention
His
kdotisaL
been
of mediatorial
and humanity
divinity
The fundamental
of
has
one in
fullness
mystery
is
so that
person,
men being
all
enjoy
require
still
in
Logos
yet
Christ.
Jesus
this
would
integration
capable
he enters
possible
of
for
ready
6eoXoyCa
because
vision
Once this
universe,
and
in
the
with
man is
the
the
natures
do not
they
cilia
instanced
truly
This
of
support
kdoraoLc
are
to their
if
even
this.
of
they
contrast
become
human sense
ontological
then
they
awareness
mystical
the
own, in
that
with
constantly
circulation
such
cpva.Lr. finesse
revealing
of
divine
man
Part
614
II(d)
this
In
him
the
immune
to
is
of
the
words
to
set
himself
him
of
that
divine
of
the
free-will
must
him
harmonize
for
for
person,
prays;
the
is
in
so is
he who seeks
Both
towards
those
hold
the
of
bread
'the
Logos
day.
detailed
kinds
them
benefits
in
and also
order
of nature.
to
in
have
when he
this
bread
a pure
is
that
knowledge',
sorrow
to
dissension
in
empirical
that
grace
condescension,
disposed
the
man
remind
the
to
principle
of
men need
of
who cause
divine
the
with
paradox
and to
passion
divine
only
forgiveness.
human nature
the
receive
his
exhort
which
correspond
Since
one
the
to
God in
from
must
for
renders
benefits,
prayer
a model
purify
cannot
His
Then he points
dominical
easily
order
divine
of
forgiveness.
itself
with
do so.
to
visible
vulnerability.
disposition
his
the
us that
assure
forgives
wisdom'
attainment
up as
to
proceeds
from
to
this
God wills
of
rancorous
the
failing
pain
'bread
detachment
his
pleasure
Maximus
section
he who seeks
because
330
for
only
disposition
order
lay
to
already
been
from
temptation
be freed
and evil.
The root
is
the
freedom
inviolable
that
raed
Tci,
of
implies
the
of
be touched
mystery
takes
of
Kingdom,
by any
it
understands
man whose
been
already
good
What
enmity.
told:
it
is
is
bound
up
conferred
which
the
as Maximus
by the
experienced
we have
is
petition
coming
forgiveness
and cannot
good
with
of
shape
in
the
the
hallowing
the
angelic
Pater
of
the
worship
Noster.
Name,
and the
It
the
331
and the
Logos-bread
in
God's
implications
of
shares
those
that
Kingdom
to
and injury
conditions
that
way,
that
all
implies
be injured
cannot
there
fore
the
is
nothing
He lives
retaliate.
in
out
terms
final
and in
search
of
the
disposed
to
forgive.
are
is
touch
man is
that
instinctive
existence
is
not
be deprived
of
is
Maximus
the
in
vulnerable
Logos
the
and
man and so he
essence
of
his
on account
of
which
on another
liable
transcends
good
was
and
vengeance.
man whose
the
the
Some of
spelt
by any hostile
in
man
and the
the
this
to
by which
life.
assumption
he cannot
that
been
Justice
temporal
of
have
and that
us that
reminding
His
Logos
the
response
passionate
this
the
is
claim
lives
seen;
this
hurt
grace
with
divinization
of
and
that
fed
of
Behind
nature
as we have
%6ioC
of
process
There-
being.
he should
invulner-
and is
plane
able.
In
ities
of
this
influences:
and
God,
volence,
of
he is
he is
receive
not
disposed
disposed
only
the
day which
his
heart
the
to man is
of
the
his
to
conversely,
forgive
Bread
of
he is
life
but
transient
close
receiving
and Justice
by human male-
forgive;
to
causal-
of
Kingdom
be deprived
to
sustains
be incapable
a reciprocity
seeking
he cannot
which
because
to
we find
section
well
the
life.
to
placed
bread
for
To close
his
heart
to
God and
the
gifts
of
God,
so
eternal
and temporal.
Maximus
section
pleasure
the
elaborates
by reminding
and pain
us
in
his
that,
basic
while
fallennees,
tenet
in
man is
this
subject
he reaches
to
a stage,
his
one pleasure
and his
one pain
in which
things
Pleasure
affirms
than
more
in
his
to
returns
In
some sense,
of
cpaMcva
true
the
to
will
with
of
Him.
to
energy
61
Him.
longing
man's
The distinction
'bread
of
temporal
wisdom'
life,
in
participation
this
in
of nature
primarily
around
and then
he turns
for
Pater
exposition
divine
life,
the
Maximus
the
be no
will
to
alternative
is
of
benefits
God, adding,
of
their
the
bread
of
on to
over
the
of
into
restoration
he has
as being
using
the
man's
mystery
carried
what
own
holding
sustains
of
sense
with
made between
how he understands
the
order
that
Noster,
that
He organises
to
there
bread
notion
the
be possible
possession
his
the
things'.
associated
Maximus
and the
itself.
to
the
which
of
elaboration
Then
man
no way be entertained
man's
us in
reminds
avers,
is
will
The pleasures
into
and
but
because
God can in
Pleasure
to
implication
aCoern
615
or pleasure,
be integrated
as Maximus
joy.
man's
joy
possession
together
to
response
appropriate
contrary
and the
here
tied
which
replace
'divine
a1a6nti
of
cannot
as Maximus
are
for
that
life.
man's
terms
and corrup-
discover
and attains
and the
them
transposes
to
and pain
pleasure
the
generation
when,
good
as Maximus
are
The relative
be rectified
can only
pain
Fall
they
tries
these.
the
of
up with
God, in
is
that
absolute,
of divine
of
one context;
and destined.
he was created
the
forfeiting
product
man vainly
which
its
all
the attainment
..
,
the
bound
dialectic
a tragic
is
the
are
and pain
in
tion
of Logos with
the embodiment
through
332
implications,
the
to
the
say
Logos
empirical
333
in
bread
life
man with
of
freedom,
use his
the
work
in
thus
The quality
of
man's
Logos-bread
is
the
is
life
mysteries.
that
we have
insight
in
related
to
firstly
the
is
we have
for
to
and pain
pleasure
of
Logos
Fall
then
the
forgiving
the
618
the
hurt
incorruptible
here
done him
does
pain
of
not
man
is
becomes
as it
proper
as the
contrasts
dialectic
if
in
wisdom',
the
man enjoys
his
preventing
arise.
a
to
response
presented
him,
of
Fall,
it
Maximus
of
bread
the
pain.
question
%po-
context:
is
For
it
although
of
bodily
their
seeking
to nothing
In
so far
and Redemption.
of
Because
faculty
his
and observes
has
but
so that
so that
to
Here
that
a personal
in
this
of
facet
he
then
to him.
inclined
the
with
liability
man's
of
into
created
corres-
Logos
Justice.
the
Concern
logos.
seeks
the
fourth
anthropocentric
personal
'visible',
the
and their
another
things'.
visible
for
temptation
context
primarily,
free-choice
by the
paradigmatic
the
his
of
not
the
of
emancipation
is
basically
exegesis.
trivialities
is
hie
the
relative
It
of
self-offering
Father'
an ascetical
Logos
it
in
comes spontaneously
Kingdom
sum total
source
the
Logos.
man holds
was seduced
the
man appreciates
'Our
reference
a precise
617
it is inserted
,
aCpeot.
the
the
relational
'this
If
from
co-ordination
between
Maximus
the
into
the
for
of
the
of
forgiveness
focus
its
link
removed
to
in
Logos
the
of
concepts
response
petitions
so far
role
the
maintaining
and anthropological
ponding
the
some consideration
theological
and fifth
human nature.
unifying
of
an interest
he combines
Here
the
to
relation
If
'he
he cannot
be
334
in his
diminished
he does,
that
to
inclined
basic
is
the
the
being,
holding
cation
evokes
'A%IscLc
is
is
from
maintenance
this
of
of freedom
presence
for
freedom,
their
the
Fall622
of
his
dnese
roote
principle
the
of
incomparably
the
be the
The whole
worthy
of
subject
giving
power
of
the
is
the
need
to
is
freedom;
man's
freedom
the
Logos
to
an ascetical
bent
in
be
will
that
is
seen
anthropology.
on the
&y-ci
to
the
Logos;
on
confers
because
choice,
him
623
regeneration.
the
for
himself
in
in
essentially
forgive
and unifying
Here,
'Absolutely
be damaged
since
other
gives
he strives
obtaining
wisdom'
of
implemented;
it
passions
bread
freedom
Logos
his
the
is
soul
a sovereign
624
of
association,
capacity
of
of
dedication
principle
c rcFovoCa
state
of
the
to
man's
grouni
striving
way.
basic
the
informs
bread
use
a parallel
unqualified
man to
the
it
will;
Maximus perceives
the
his
'the
the
of
commandment
greatest
its
that
on in
comes from
to
is
co-ordination
touched
in
virtues
The implication
this
9LXGUTCa
becomes
the
dv2-aelhaf'ev5
which
in
and which
in
Behind
which
,
wi11,621
,xaew6
impervious
serenity,
icii
620
of asceticism.
serenity,
comes.
The qualifi-
by
by freedom
inner
passion,
619
freedom
tradition
and spiritual
the
from
the
in what, -
actuated
icpoaCpeaLC
bread.
of
stabilized
that
disturbance
his
of
same sapiential
of this
is
which
as in
and
so does
not
power.
In his
elaboration
of why forgiveness
comes easily
his
335
the
to
the
he says:
Logos-bread
in the
the one pleasure
he knows that
consists
divine
things,
the giver
of
of which
attainment
God, the guardian
is naturally
of which is the
free-will
He
of
of the one who receives.
choice
to
the only pain is the failure
also knows that
to these;
the devil
this,
but
instigates
attain
because
things
who grows weary of divine
everyman,
in his free-will
of slackness
and does not preserve
the hcnarable
of freewith lg g by a disposition
is its
author.
will,
In
this
classic
parenthesis,
we find
possibilities
that
between
his
of
the
role
destiny.
the
a vivid
on his
can
transgression.
as the
Augustinian
of
can have
is
'joy'
chosen
of
It
can
only
only
'divine
is
is
not
consist
(PLv
it.
the
'one'
the
in
Although
God is
of
of
the
contrast
to
the
for
the
of
the
enjoyment
him
search
the
than
rather
the
Since
He is
pleasure
experience
attainment
Nothing
no other
pleasure
the
God is
in
'one'
be found.
in
with
'Pleasure'
contrast
by
train
is
it
a despairing
to
wisdom'
of
the
with
seduced
which
of
things'
the
into
vertiginously
to
here
was to
and incomparable.
quality.
in
Devil
reminiscent
It
and without
proper
which
it
it
with
its
sensibles.
where
delectatio.
and
set-in
Union
pleasure',
fundamental
being
possession
pleasure
'one
victrix
compare
condition
the
restoration
bread
'the
the
in
the
by God,
of
the
of
for
eating
of
freedom
his
role
opt
intended
state
primordial
sense
between
of
al
or4gin
presented
contrast
man in
confront
or he can continue
the
as a kind
depended
have
in
thrown
sentence,
to
plunge
his
good
one pleasure
Va
6e
'rG
giver
xati
the
ultimate
source
336
of
good
things,
irrelevant
to
the
not
him.
satisfy
that
the
his
is
It
by God.
granted
eex. noLC
is
human until
the
generic
connotations
choices
of
A6(oc
thrust
the
after
and
mind
'one
moment that
it
of pleasure
and pain
but
system,
life
the
but
God,
that
by the
the
which
the
is
peculiar
in
again
as
of
ontological
to
do with
be the
to
the
is
Devil
human response.
Since
symmetry
the
there
of
giver
of
giver
an instiga-
merely,
that
of
temporal
grammatical
cannot
man's
agony,
of
God is
causality
receive.
his
has
privation
of
contrast
Devil
of
in
it
dialectic
the
distress
the
for
think
not
and frustrations
In
is
pain
be construed
assymetry:
master
The contrast
mented
to
losses
guarantee
will
pain;
cruder
a kind
symptomatic.
He is
anything.
God and
is
a conceptual
beta
to
only
because
It
superficial
we discern
tor.
is
'only'
and unique,
merely
are
the
embraces
finality.
ultimate
does
of
before
contrasting
the
The
desire
natural
that
Maximus
literally
is
here
incomparable
the
'only'.
as
reflec-
human act.
'the
things
Again
pleasure'.
characterized
which
divine
the
in
be personalized
to
on the
take
alternating
the
and
fully
good has
the
and issue
constitute
cpvoewc
to
that
and
not
must
of
process
9 have
God'62
for
to
G XXnaLC
of
is
freedom
yvcSp.M,
things
good
%pocLCpeot,C
orientation
choice.
628
06XncLv
to
of
that
us
to
serve
will
xati:
by holding
remind
of man is
of what
7 poaCpeaLC
pleasure
to
'tpoaCpeot, S
tions
hold
The combination
become a decided
personal
laying
his
the
preserves
freedom
responsible
proper
is
comple-
With
is
to
regard
nothing
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
The true
us to
matter
in
The 'as'
a problem.
consider
to
forgiveness.
introduced
is
context
exhort
God in
Creator
and mirror,
soon
himself
'Maximus,
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
'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.
Origenian
for
He is
This
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
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
be impressed
to
voSC
arises
to
an obstacle
forgiveness
of
which
understanding
Since
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
the
experience
impervious
was distressful
concern
rather
flows
which
there
draws
'not
man
fellow,
temporal
then
this
his
provided
the
confuse
turn
causal
forgiven,
that
forgiveness
forgiving
man's
from
himself
render
for
petition
insists
merely
To deny
disturbed
not
ma
man/in
that
impassi-
already
impassibility,
God.
be to
God.
eeLa
of
it
order
of
man would
not
roles
God in
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.
This
is
revenge
understood
,
voVC
with
of
alluded
of the
636
It
method.
teaching
may stimulate
activity
we have
v1jq
St.
anagogical
his
or
God.
of
in
from
of
what
reference
be extended
which
exercise
the
divine,
power
to
will
the
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 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
C,
9paz
is
the
very
as a
the
of
leads
innovation
an aspect
is
nature
of
is
in
turn
a twofold
in
its
will
incorporat-
and accepting
it
something
men identify
at
failure
integrity;
the
its
in
transposing
nature;
This
made
accepted
men to
of nature
presumes
to Him.
cpocwc
of
concrete
Maximus
This
act
the
here
but
that
nature
W6yoc
the
Passion
There
and person
nature
reminiscent
638
Nyssa.
existents
Himself.
with
be reconciled
the
by
hypostasized
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
Maximus
and that
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
Once the
root
of
will
person
while
Logos
the
work
is
It
and reconciliation.
the
the
that
the
takes
man,
on the
'When free-will
passion.
of
of
order
shows
for
reason
of nature,
structure
the
remarks
participates
, which
the
his
the
of
in
of
the
within
possibility
naturally
nature
its
in
other
in
cpvoawc;
principle
cpi,Xav'Ca
nature,
of
a profounder
God with
in
ing
is
the
to
ordinates
that
each
God.
one with
X6yoc
the
is
YW(Aun
unification
it
possessed
then
itself,
of nature
is
of
one in
as a whole,
relationship
of human nature
tion
It
the
is
personal
and so nature
existents
restoration
tation
the
an individuating
not
nature
him,
to
rising
be at
it
of
spiritual
men to
of
combination
in
co-ordination
emancipates
make it
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
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:
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
discerned
in
both natural
the movement
itself.
with
we find
Here
be
the
way
to
be in
of
harmony
the
source
Pater
the
with
God in
We should
to
T1
Noster:
%poa(psaw;
safely
conclude
is
that
its
here
it
some
YvC64Ti is
free-choices
here
note
;
it
something
,
the
in
must
if
ivan
%PoaCPccLC
tpoatpcOLc
which
cpvocwc
for
and norm
).
of
X&Yoc
the
ground
Yv
in
say
the
that,
made it evident
while
to the principle
united
of nature,
of those who have put this
right
in revolt
God, because
against
is illogical
be
can naturally
the principle
of nature,
which is
law whenever
it possesses
and divine
that
in keeping
of free-will
operates
645
that
( %poaCpcoLS
ship
on to
goes
of
is
relationobviously
potential
so that
actuation,
means
the
the
power
of
we can
of
343
freedom,
while
exercise
of
%6.yoc
deliberate
is
that
nature,
it
some point
it.
with
the
mode of will.
personal
the
refined
text
use
personal
%6yor. in
rp67_oi
the
order
is
it
is
of
the
at
least
not
explicitly,
concern
is
is
illogical
is
nature
the
not
philosophical
principle
of
ontologically
whom are
f ore
it
must
the
the
its
so far
in
this
what
is
God,
function
here ;
be rectified
when
harmony
of
with
no hint
is
YvC LV1 ,
of
The
statement.
in
keeping
in
with
nothing
the
X6 -or.,
a relational
openness
in
Xd oc
'because
of
concept;
the
after
closed
X&Yoc
and its
opgA
is
in
exercise
as something
nature
be found
There
the
principles
be in
will
of
here
is
The
of
what
that
cpdoews
is
conceived
distinction
normative
with
the
to
contrast
must
be discerned
the
of
model
in
keeping
the
of
certainly
k6araaLc
show that
can naturally
646
A6io,;
nature'.
is
in
to
it
$o
cp L,:
character
or
Maximus
basic
freedom
of
byv XdToc
innovatory
X6yoc
be
make explicit
some way in
the
order
will
analysis
but
a definite
exercise
regulated
the
k6o'zaatC
given
personal
deeper
yv4kTi
of X6yor. -
'Pkoc
of
personal
does not
oic
cp.
order
c40ew4;
the
it
know from
and
we
,
cpvaLC
the
but
as in
Yv4ui
fact
the
and must
We know that
here;
of
it
against
in
yvZn
character
conceives
not
of
this
reveals
is
in
the
that
evident
view,
of
over
It
co-ordinated
between
it
makes
yvcLij
stands
actual
The contrast
choice.
from
not,
be the
will
and the
cvocwr.
Yv(S4cri
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
the
the
the
%6Yo4
order
to
necessary
the
to
tion,
suffering
vice,
Personal
is
This
dictated
indulge
in
become
law,
we accept
development
law;
is
that
in
keeping
concept
of
law
which
and if
when we speak
personal
one.
the
movement
more properly
divine,
or
has
free-will
keeping
its
own
it
must
not
this
is
It
interdoes
context
will
has
obvious
if
the
divine'
is
this
phrase:
do with
to
is
not
the
law.
to
is
retain
the
it.
also
%6yoc
energized
'In
cpftoc
is
it
free-will,
is
be
a dynamic
be when the
which
to
is
that
Yva5pTl
into
The
considered
free-will
This
about
with
with
The interesting
of
we are
when
of nature
until
Logos.
itself.
transformed
in
genera-
cpl5aewc
in
Law comes to
of
the
Maximus,
stands
with
for
that
preceded
to
emphasis
is
is
exclude
animal
Myow
a movement
however
it
Yv 1.T1 adds
but
or
as it
requires
CPvEwS
that
just
has
9 ocs
it
X& o(
'natural
X&y oC
of
Xcyo4
by the
gveswC
The
what
relation
consistency
natural
648
intervened.
the
7.apd
Xdyoc
that
esting
is
which
not
sin,
be right
saying
is
what
the
of
and the
likeness
will
human existence
to
Maximus
does
this
and death.
freedom
a way of
dimension
not
in
is
God which
that
existence
expresses
the
in
passing
cpoew4
by original
nature
in
can be corrupted;
too
mention
in
notion
while
rp& o4
damage done
it
image,
is necessarily
We may note
God.
up with
of
preservation
itself
it'
consents
to
in
or
would
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',
God is
fundamental
it
in
the
at
the
sense
is
freedom
turn
In
transforms
and
(xCvgois,
creation
from
from
r6
cIvaa
note
that
here
to
the
the
he is
LC
T6
progress
relevance
of
good,
becomes
also
when
personal
to
of human
and in
cpvocwr,
the
Logos
the
process
into
caught
the
of
erdot, C
elvac
from
but
by personalization.
in
to
man's
of
flexibility
characteristic
y vsaLc
ctvat,
,
God :
means
,
human canon
the
man enters
is
his
cpccwc
yvc4ii)
of
merely
that
persona-
YvwT1
X6 'oc
participation
likeness
the
by
informed
'kyoc
twofold
this
? 6'(or.
in
is
which
man;
a fully
embraces
to
of
the
the
is
which
through
is
It
freedom
by man and
adopted
voluntarily
649
him.
Its necessity
the
a more
to
of
is
is
not
inclination
not
creatures
through
heart,
is
this
'natural'
cpi$oewc
natural
law,
the
it
respect,
nature;
becomes
there
irrational
includes
not
9aewC
of
it
is
it
man to
of
this
their
A6yoC
of
through
nature
way;
It
himself;
X6yoC
if
Even
general.
in
with
concept:
in
adjust
of
and
be no doubt
can
orientation
inclination
'divine
that
of
accordance
splendid
man must
willed
law
95oLC
and impersonal
inclination
the
law
references
personal.
there
for
claiming
to
pre-volitional
act
that,
an abstract
the
like
not
becoming
natural
intend
not
he is
what
about
at
is
some way in
in
rooted
we see what
Maximus
image
X6yoc
the
through
to
through
of
the
surge
movement
of
transition
r6
likeness.
qvaewS
becoming
e?i
We can
and
this
to
Yyw
Maximus
and is
into
not
exemplar
for
but
also
exemplarity
is
(O
XTjQt,r. )
divine
the
order.
something
law as well,
in
kdoTao
Yv4171
freedom
order
of
t,C
and
but
rather
Natural
law through
and
with-
The Logos
the
extrinsic,
650
and relationship.
95c we
his
personal
of
divine
on man from
shapes
order
which
or
once
man merely
the
not
at
becomes natural
of A6YoC
city
in
dependence
a real
imposed
that
by it
cpvot.C
the
drive
way in
as something
lifted
is
then
not
an inner
but
out,
law,
understands
become human,
and the
development
346
will
the reciproit
since
man is
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
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
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
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
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
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
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.
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
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
and
procreation
a direct
realized
that
and
on the
'corruption'
in
the
case of
was in
virginity
transfers
his
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
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'.
have
and
reflection.
through
law
and
self-determination
was God's
cvoct.
is
at
the
reasonable
death
his
impediment
xap&PaGLc
of
gift
likeness
'every
of
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
God:
This
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
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
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
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,
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
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
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
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
dependent
pleasure',
in
which
way in which
as the
is
to his
transmitted
some kind
of
of him in
flesh.
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
of man.
will
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
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'
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
An analysis
this
it
1X6yoc
with
the
mean that
means that
,a
the
decision
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'
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
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
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
flesh
and showed in
by the
Holy
Spirit
life
men might
up by saying:
he immediately
transfers
his
attention
salvation.
particularly
The function
significant.
of the will
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:
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
is
blameworthy
further
and nature
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.?
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.
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
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
with
by
sin'
culmination
of
Here we are
that
salvation
so that
sin,
by his
unjust
becoming
but
so that
without
sin,
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
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
Wa6Tyc6v
as
His
of
as a redemption
He the
clearly
on through
incorruption
our
himself
707
that
the
punishof our
here
described
what is
redemptive
'giving
behalf'.
our
rectify
the
emphasises
on the wholeness
He took
human condition,
our just
sufferings
be voluntary,
not
but
but
by free
be demanded
mode of
His
conception
above,
but
it
would
choice
by the
and
not
do
365
the
to
violence
which
he makes
is
Christ709
in
thought
elsewhere
says
'according
to
above
flesh
that
is
to
'over
in
teaching
latter
this
of
In
this
did
would
the
sin
and
not
both
the
be that
Maximus
His
death
Pater
the
and above
nature'.
Florovsky
The mystery
He was from
so that
His
of
through
sees
the
Judgment
as we have
and
Incarnation,
His
sin
Providence,
the
since
humanity
suffering,
and
consequences
His
complementing
humanity'.
with
that
with
at
712
to
subject
but
was-'over
in
in
His
undergone
Christ's
death',
agree
a way
to
was not
as he says
Christ,
in
are
say
and
permitted
subject
that
that
Christ
'over
but
not
to
sinless
this
to
in
view
inconsistent
have
'suffering
seem to
In
suffering.
is
Damascus.
of
is
passions
Christ
it
holding
assume
the
a natural
'willingly',
beginning
undo
'by
He died
it
rather
because
it
sense
Maximus
not
it,
although
interpret
to
elsewhere
711
or
nature,
to
that
He accepted
was proper
Maximus
was according
Noster,
this
mankind
So that
a way that
to
in
passibility
were
according
nature',
fallen
up by John
in
also
what
which
passions
natural
a distinction
invoke
way in
taken
and above
by necessity.
death
the
suffer
whereas
will,
is
but
nature'
10
Christ
.?
nature'
the
that
the
about
and which
The latter
to
Maximus
of
He might
sinless
God
of
pointed
already
out.
The specific
Christ's
victory
previous
implication
in
over
by the
can participate
section,
to
a resurrection
of
characteristic
but
include
the
Evil
One,
vexpwaac
which
the
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
the
redemption
patriotic
weapon'
death
willing
'flesh'
and,
is
was vanquished
relief
yet
theological
dialectic
to
in
conquer
is
author
the
at
'flesh'
that
the
death
by a natural
corrupter
of
is
misfortune
show that
conquers
714
death'.
brought
out
distinction
between
the
causality
and
the
instigatory
ference.
The beating
deceit
is
Thalassium,
emphasized
where
His
in
Maximus
of the
flesh
is
and our
through
'he over-
victory:
malignant
source
of
noted
the
We have
freedom
Evil
passage
comments
of
his
destroys
and
of the Evil
The role
nature
the
into
of Maximus'
precisely
conqueror
here.
the
'the
awareness
is
untrammeled
of
that
the
of
throws
Word Incarnate
Word achieves
to
that
The vanquished
it
leaven
reminded
character
abiding
and nature.
pains
for
the
and his
to show that
order
life
rp6roc
comes him in
captured
XdToc -
reflection
of person
the
in Adam, a formula
the
again
We are
favourite
as 'a
symbolised
by implication,
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;
of
of
its
to
of
the
by the
negate
the
of
expression
of
Pater
One;
by the
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
the
One,
in
as an emetic
meontic
a positive
of
the
to
way:
resurrection
of
Evil
overpowered
overcome;
death
of
make in
the
Devil
turn
in
realm
'fish-hook'
the
disappointed
essential
It
'weapon'
the
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
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,
and from God;
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
from
his
nature
tragically
becomes
followed
which
been made
himself
interaction
proper
death'
voluntary
of the
the
life.
properly
nourish
the
to
primarily
deprived
life
is
refers
essentisl
the
It
led
to
back
failed
Adam
who
same
'Adam'
is
death,
His
is
I am life
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
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
dough to resurrection
of Christ
resurrection
enumerates
to note
to the
compre-
magnificently
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
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
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
that
makes possible
and which
is
the
principle
of human nature,
of Adam and his
seed.
371
75
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;
(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
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
Father,
given
intrigue
God who-respects
of
it.
that
to
is
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
an anarchist,
is
positive,
of
the
can
in
this
causality
only
contrast
beneficent
statement
of
the
is
obvious.
Devil
with
be an instigator,
to
God whose
and effective.
he
God's
Whereas
the
himself
concern
would
leads
Devil
of that
is
law
the
of
place
of his
for
the
the
the
great
God Himself.
for
concomitant
of
that
because
of
foundation
with
of
his
of
of
passionate
interpretation
law
of
sin'
tov7lp6r.
by allowing
itself
to
the
is
be mastered
being
man's
is
the
interpretation
consent
in
to
engendered
by disordered
to
the
of
the
the
act
a development
considered
dynamism
and
human will,
which
consummates
teipaabc
is
of
voluntary
This
goal,
consequence
the
an alternative
provides
mode which
736
disposition.
of
the
of
grace
true
on
corruptibility
geapOCm
opposite,
and
which
the
of
appro735
Here
fails
man who
its
to
is
free
to be borne
freedom
dimension
every
soul'.
of
he exchanges
and the
passions
image
xCviiot, (;
created
'the
of what
the
his
of
tragic
the
is
substituted
pursuit
'desire
rejection
xeLpao6S
a law that
that
undoes
use of his
infects
Maximus then
quicksand
nature',
of
Eli
with
man
,
as the
8opd.,
("ve2azwe)
"meonticdecision
the
its
through
cvacwc
reckless
As a result
incorruptibility.
something
his
in
to him by God
out
man has
authentic
perverse
wave
law
OLXavuCa
presented
through
in
ctva4
of
held
passion
'the
incapacity
and degeneration
%6ToC
Unwittingly
priation
its
and so he institutes
of
be good.
we are
the
of
creaturehood,
of
e C cIvac
to
that
ensure
exploit
evolution
activity
seems to
to
weakness
disordered
antithesis
734
sin'.
dust
in
to
capacity
attempt
ctvat,
yv(4uTj adopts
ground
to
splendid
In
etvc
his
him
from
as progress
the
with
trapped
and so he is
place
was designed
commandment
374
man
be
in
'the
the
will
passion.
activity.
we find
in
more
the
that
the
in
this
tradition
the
context
too
that
associations
of
pretation,
it
expression
dissociated
from
man is
Maximus,
a stake
that
the
fail
of
sinful
in
the
the
of
to
what
in
forgiveness
'Our
of
be noted
in
his
is
the
inter-
second
the
with
not
740
of
wholly
For
superior
in
a protagonist
mortal
eyes.
from
to
be the
forgiveness.
Father'
God,
741
he considers
conversion:
the
place
sinful
of
warfare
conflict,
returns
obtain
of
to
refer
should
concerned
scrutiny
factor
It
interference.
angelic
to
concerns
consent,
up in
above
ito'Bp6
so that,
'evil'
primarily
the
is
caught
then
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
By the
ascetical
the
in
from
of
wider
kernel
the
sinful
is
It
that
and Christology.
with
of
what
with
Pater
the
xcLpaa6C
shows
he associates
capitulation
will
Maximus
sense
anthropology
most
between
is
and
sinful
of
consummates
stages
be delivered.
'consent'
identical
in
of
and virtually
phases
so that
to
his
drama
'mode which
by guilt.
process
clear
'action'
on the
distinction
in
Noster;
the
tradition,
verbally
characterized
we pray
a whole
this
is
concentrates
are
in
and critical
disposition',
Maximus
of
Pater
cumbersome
passionate
it
For
'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
The verbs
his
of
'does
analysis,
part
prevent'
human autonomy
of
Maximus
abuse.
permissive
The
'law
with
the
will
of
the
Again
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
while
groundless
crucial
Maximus,
a nutshell.
reality,
co-ordinate
is
preference
us of
reminds
real,
to
This
sources
to
him
passion
ovpyk
.
attempting
the
way
and mastering
in
L
or
their
captivity.
sin'
and
the
for
this
its
will.
positive
now have
contrasting
of nature,
source
unreal
The role
the
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
here
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.
not
initiative
to
and
is
Maximus
God the
he applies
which
last
the
use
to
of man intact
freedom
will
hardheartedness.
attributing
avoid
in
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
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
They are
basis
counterfeit
'because
them'.
of
of
is
not
factor
authentic
brought
thinking
less
he disregarded
passions
for
a norm
an informing
between
746
aT
are
rather
passionate
externali-
xac'
passions
of
745
sin'.
of
c5ocwS
clause:
from
basis
as the
interrupt
but
man.
personal
of
law
'the
groundless
on the
abuse
the
of
seduce
The phrase
? 6yot
prevent
not
passions
passions
which
The contrast
human activity
the
as
of man
will
that
the
Again
of temptation;
consent.
the
of
an external
out
is
the
way in
the
the
passions
he continues,
sinful
caricature
the
it
constitutes
God,
us
reminds
the
description
view,
of
will
of
zation
is
and the
them.
the
he
above,
interpreta-
'He does
to
Judge
prayer
with
and again
human activity,
of
Neither
will
voluntarily
it
them
dominical
autonomy:
an empirical
another
to
power of
'temptation'
alternative
deal
the
the
Just
to
given
the
the
permissive
giving
744
Again
This
from
in
the
which
relationship
to
creaturely
demons,
why
when we become
'that
sense
Judge
from
flesh'.
hie
attention
the
is
reasons
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
deficiency
entails
The twofold
treatment
eyed
for
A&-yoc,
the
bias
enigmatic
in
o7cov6ij
phantom
the
of
the
known',
'have
'have
outline
in
the
Father'.
dictate
obligation
context
spring
which
Maximus
of
twice
implied
in
Maximus
which
activity
"E&EL
'have
the
and his
752
forgiveness
ourselves
scL
act
is.
now hands
'Preserved',
which
,
human liberty
of
the
"Ebe,.
consistently
'have
governs
by the
required
what
his
understanding
di ootiaaL
use
also
751
further
rejected',
the
but
Noster.
of
on man to
pursue
to
Pater
his
rebukes
reform
in
said
being,
his
final
We may ask
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
will
levels
series
in
open-
the
referred
the
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
failure
cpoewC
that
suggestion
from
knowledge
is
'disregarding'
appreciation;
the
responsibility
The
in
the
its
in
implication
of
cognition
of
as a defect
as well
nition
source
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
the
from
rather
endowed
with
discrimination
the
In
contrast
of
the
his
in
the
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
phrases
that
been
of
being
consistent
the
is
soul'
it
It
gaze
the
accordingly.
'the
its
law
of
of
'the
basis,
ironical
opens
effect
not
In
choice'.
there
law
'the
here
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
remind
not
that
us that
question
Greek
0753
between
nature,
of
the
be able
should
dynamism
is
rightness
the
? 6yo6
in
from
so far
cpvoswc
in
rooted
serve
in
will
OacwC
vdor.
movement
of
on the
to
X6yor.
of
relationship
a principle
? 6yoc
ultimately
its
fashion
closed
the
will
so that
with
consistency
after
of
that
human activity,
of
of
law
the
that
claiming
movement
influence
its
already
Logos,
the
X6yoC
is
Maximus
recognize
formation
seen
ultimate
from
Here
exercises
the
of
process
What we have
the
to
capacity
95ocwr.
the
is.
nature
of
he should
with
accordance'
what
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'
the
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
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
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
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
'Our
what
petitions.
to
the
function
382
in
the
spiritual
in this
language
forgive
not
the
that
forgive
interest
the
life,
The exposition
prayer.
'law
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
it
the
seen
&% Osca
perfect
that
in
we have
is
a specifically
fundamental
liberating
ensure
out'761
Christological
readers
the
it
to
attain
I and the
his
ih
find
it
in
allowed
This
'way
the
and so to
with
it
that
temptation.
what
that
involvement
says
be
him
gnome and so makes
his
of
it
faith
mirrored
contrasted
deeper
assured
Maximus
to
committed;
is
and not
sin
Father'
little
an ever
'experience'
he is
sins
your
highlights
sees
is
you
The main
'Our
so placed
dynamism
perverse
liable
is
than
problem
it
Maximus
sin'
'If
Forgiveness
of
the way
the
is
This
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
part
by the
emphasized
men their
Father
heavenly
is
by the
strengthened
will
life
whole
Part
by
II
the
commandments
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
its
avert
God.
to
order
to
keep
cope
with
the
demonstrate
latter
of
kind
pleasures
through
of
shown
temptation
as well
participation
as future
in
to
of
is
reality
freed
This
of
to
pray
the
way
nature
to
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
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
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
the
!v
'rgXe Lor.
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
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
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
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
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
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
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
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
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
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.
the
that
flesh
of the
of view
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
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
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
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
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
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
terms
of their
conscious
Doucet
out
points
'a unity
is
there
with
of
to
regard
of
(42)
Christology
natures'.
wills
of will
identity
entails
if
contrary:
there
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 Monothelites
sites
of
What matters
them:
'the
Maximus:
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
the
to the
that
Maximus counters
in
identity
to
is
the
the
proper
holds
in
Theology
that
if
this
is
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
which
operation
with
what
is
on the
in
Economy.
after
the
399
the
Incarnation
is
Father
(43)
vain.
Logos.
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
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
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
Persons
of the
characterized
Fathers
case of men, it
totality
case of
is
it
Father
terminology
made to be concrete
numerical
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,
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 patristic
in
sinlessness
here we are
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
the
of
nature.
other
in
not
link
that
But
the
the
the
on
men;
natural
is
to
made
be'.
in
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
of
to illuminate
to
evidently
relationship
insight
creation
distinction
natural
all
that
and through
Christ
the
about
the
in
a
manner
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,
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
so effectively,
ensures
which
of
its
nor undermine
tip6toc
mode of
(65)
Trinity.
the
does not
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
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
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
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
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
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
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
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
proper
the
because
hypostasis
in the hypostatic
CbLuia'ra
There
409
union
point
the
below.
by saying:
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
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
Incarnate
down the
an unprecedented
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
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
a Severus
emphasis,
in
union
substances
exaggeration
aa4C
that
by insisting
two complete
model of unity
ensure an ontological
(87)
If a Cyril
one.
for
in
to
in
one nature
to monophysite
soul
that
claiming
united
that
inevitable
him
so well
and More"rgistic
(90)
Severus
in
errors
and
had been
of
to
rise
a 'composite
Severus
nature'.
thought
412
Word
the
of
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
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
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
0(97)
The inappropriateness
use
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 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
passivity
really
by a
compromised
(110)
in its
nature :
of
not
Maximus insists
x6vwaLr.
that':
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
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.
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
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
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
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-
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
keeps,
substance,
even
that
in
its
xa'c
union
'r6v
with
the
body,
its
OVOLWi1 X&YOv it
own
differs
420
(131)
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
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
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
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
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
of
can be described
they
concrete
reality
as
UdoTao.
of
hypostatically.
are united
two natures
lack
in
c
Christ,
avvOe'oC
hie
(153)
(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
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'
.
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
so that
at
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
with
their
xa6'
as proceeding.
identified
in
it
as unbegotten,
Spirit
rp6xog
hypostasis
and the
to which
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
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
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
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
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
IV,
quaLxck
tits, chat
(170)
to the
with
regard
Opusculum.
for
he speaks
where
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
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
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
for
them
altering
two
on one existence
the
task
of nature.
is
it
Son of
line
without
in
other
human nature
the
of
relies
ing
the
of
Von Schonborn
existence
possesses
each
so that
aecundarium,
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
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
Heinzer
who has
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
Logos
in
subsists
429
and
common-
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
XV, we find
to Epistola
To return
that
(198)
cxeCvy
a formulation
this
the
XwpCc j
av'r6
xa6'
6c 8L'
but rather
,
eavT6
8i'
Maximus holds
that
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
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.
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:
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
from
enhypostasisation.
in
relief
context,
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 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
any divine
nature
through
and He acts
operation
an external
from
the
its
essence
natural
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
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
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
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.
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
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:
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
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
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
enabled
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
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
analysis
443
Because of
psychology
salvation.
once
character
to
the
of
(254)
444
Opusculum VI on the
In his
that
this
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
on the contrary,
If
'Father,
words
the phrase:
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
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
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
Holy
Spirit,
creation,
of
man's
thus
the
Logos
union
transforming
life
of
the
through
in
in
We
Incarnate.
of
harmony
reproducing
'Angel'
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
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,
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
virtue
former,
Pater
that
daily
the
which
elements
the
of
the
regards
is
Pater
the
in
on this
the
of
some of
Maximus
ideas
main
from
view
of
do with
to
the
to underline
St.
of
an analysis
approached
concentrate
have
of
from
point
is
chapter
anthropology
a revision
been
has
the
of
DIMENSION
, which
place
of
448
Y&ui
in
Maximus'
so that
the
be seen
as the
Maximus
has
the
way to
on man in
the
which
of
Christ.
life
the
of
fullness
of
in
'the
mysteries',
the
of
who has
by which
for
is
God bestows
be the
way in
the
attained
kind
this
in
the
'Our
experience
of
plenitude
of prayer,
Father'
the
mystery
the
anticipate
of what
a pledge
and receive
him
prayer.
which
man will
when he enters
the
into
will
Father'
In
mysteries
Sec-.o. c
'Our
will
a profound
Trinity,
store
the
be expressed.
be summed up in
holds
praying
man,
Christ
God in
with
OeoXoYCa
, will
Holy
union
life,
mystical
man with
that
assimilate
the
of
suggested
articulation
will
his
means of
the
of
identifies
which
quality
dydx-q
the
understanding
God
perfection
of life.
(i)
Pater
Virtue
The Formal
Concepts
Dominicae,
Part
in
elementary
Noster
can be set
concepts
in
out
Spirit:
(2)
to
the
way:
to
worship:
A6yo6
A6yoC
to
proportion
(4)
of
7cpa6tii(;
be done:
Thy will
Eat
this
part
purification!
leads
(3)
this
of
X6yoi
Son:
Theology:
Therefore
Orationis
Expositio
II1
The most
(1)
the
live
Because his
man forgives.
to
gives
works
Himself
and worth
in
of
your
God.
good is
inviolable
So he is
disposed
the
for
logical
the
Bread
and the
of Life
(5)
he does not
If
to Temptation
The Just
He is
In
this
between
language
of
heard
the
Father'
springs
from
the
Maximus
in
A6yoc
and the
of
his
of
(2)
filial
adoption,
indicate
the
the
dynamic
of
in
and this
ensures
worshipper
of
God.
explicitly
but
it
enables
? 6yoc
with
worship
angels
understanding
becomes
the
angels.
man's
that
around
this
life
he is
his
to
is
implied
in
to
to
ensure
that
the
rotate.
as eon
be worshipped
Xcyoc
leads
is
his
demand purification3
not
the
is
key
When it
requirement.
flpad&is
of
all
formation
Him and
united
Logos
kind
some
which
he should
it
the
process
tend
they
God that
of
will
two
fallen
words.
with
the
about
by
used
intimate
thinking
of man in
he is
and they
foci
which
ideas
associated
the
of
of
dominical
the
those
of
kind
the
of
system
sequence
that
anthropology
properties
by man as the
to
xp9L6,rTK are
Maximus'
the
emerge:
of
this
of
another
congruence
on Christian
It
to
respectively
in
reflections
They
inner
and
polarity
divine
begipning
the
Obviously
an exegesis
of
already
links
elementary
basis
the
because
But
most
being
remarks
interpretation
Spirit
One.
Commentary.
is
Father'
itself.
is
the
Main
together
unity
(1)
the
the
organic
be handed over
he forgives.
we have
'Our
and linked
'Our
day.
he will
forgive
because
of
co-ordination,
words
the
Judge.
parts
of
for
analysis
the
bread
449
him
to
angels
the
Logos
and a
mentioned
dynamism
man attains
which
to
equality
450
(3)
is
of nourishing
for
in
Logos
in
man will
worth
of
his
dpc'r
and
is
bodily
must
his
eat
hierarchy
of
through
(4)
in
Bread
(5)
(5)
handed
set
freedom
to
Logos
the
as his
both
the
to
heard
of
and the
former
sins
If
there
through
the
the
is
then
if
'Our Father'
already
seven
of
in
from
that
use
of
the
his
prayer
good
ones.
notion
,
man's
things
forgiveness
through
treated
and
The section
the
of
future
to
applying
he forgives,
any single
'mysteries'
out
outlined.
possession
(4)
so that
held
Judge
forgive:
to
he refuses
if
and-Evil
Just
note:
and protection
is
a disposition
6
by Maximus.
consequences
bad choice
into
he
comes
and
in
him
bread
is
possibilities
of the
interpretation
incorruptible
it
given
senses
choice
The role
'the
his
from
previous
forgiving
his
the
he asks for
the
being
his
derived
Temptation
on an optimistic
ends
of
good:
contrast
of
he
that
by which
God,
into
the
befalls
over
consequences
to
of his
principle
to
is
forgive
in
freedom.
live
of
relationship
by the
to
need
The alternative
he is
hie
true,
primordial
translated
Conversely,
of wisdom'.
run
reality
is
he chooses
which
is
earthly
bread
to
twofold
the
to
of
and the
works
The management
be regulated
ability
relationship
good
his
his
to
and the
if
Logos
with
The embodiment
refers
to
asceticism.
Man's
for
the
new function
union
this
be realized.
is
that
petition.
oocpta
to
life
and his
be proportionate
man for
of
Life
of
with
previous
voiir,
capacity
Logos
Bread
congruent
the
asked
the
the
is
The Logos
of
that
under
seems to
five
451
by the
headings
combination
and the
two petitions
be
would
seem to
first
'mystery',
X&Yoc
associated
'mystery'
second
where
The Logos
Logos.
'mystery'
which
it
then
ness,
is
the
we are
told
is
not
'temptation
position
at
the beginning
that
having
the
and it
would
this
his
understanding
we are
ments
more
to
grasp
ing
of
of
the
than
the
The distinctness
whole
articulated
correspond
of
the
mystery
around
bipolarity
which
are
the
to
which
the
the
Son-Name
'hallowing'
and its
have
divine
makes
it
as
treatise
a bearing
is
that
he tries
and the
unfold-
he understands
of
revelation.
and the
emphasized
of
filiation
is
X6yoC
of
so
and state-
arrangement
what
human qualities
and
that
and Spirit-Kingdom
and
'coming'
prayed
and
on
filiation,
we discover
persons
the
wpa6T-qC
terms
of
elaboration
In section
and in his
as a consequence
the
of
forgive-
consider
to
man through
Trinity
Blessed
4th
commentary
human existence
of
in
life
his
if
he intends
meaning
divine
into
to
and filiation:
reality
meant
reading
the
if
was not
of
not
in
place
be surprising
mystery
us to
wants
in
On the
Triad
Holy
the
leads
the
of
sway.
of the whole
Maximus
fundamental
supreme
that
the
the
third
producing
of theology
with
the
forgiveness.
hold
concerned
factor
X&YoC
'good'
the
and evil'
is
with
of
in
theology
that
it
two,
in
dominating
effective
an exposition
obvious
is
last
strongly
'bread'
possible
(1) we find
it
the
turn
renders
if
contrary,
in
the
and first
the
of
emerges
with
becomes
and that
section
This
It
invocation
handling
similar
purification.
required
the
of
in
for
as being
are interpreted
of
Jew nor
'neither
tation
is
'conformation
of
exegesis
an elaboration
that
has
to
relation
to
of
the
the
to
'Name'
the
already
to
be thought
of
impede
out
of
are
related
distinctness
of
section
that
coming
the
Name, whatever
of
X6yo4
and
too
to
the
it
of
is
the
the
Kingdom
opposed
Yvcwi.
with
to
of
and
YvC0L
As we have
interpretation
it
that
is
the
rooted
of
whatever
full
not
7cpa6TTc polarity
in
the
the
Three
an exhortation
and the
the
and
of
through
hypostases
removal
related
Yv(ZoL6
Kingdom,
and find
concludes
is
by
be noted
to
developed
Adyoc
by
this
relation
discerned
This
the
should
activity
man already
in
latter
petilj
'Kingdom'.
notion
the
further
an alignment
already
we have
in
in
obviously
the
of
yvcZLTi-
with
dominant
which
,
purification,
we discern
It
is
This
be perfected
pe'c
and
'Name'
inviolable
to
said
is
- %pa6"4
'Kingdom'
and
A6yoC
The doublet
synergy
and man's.
so that
One.
interpre-
implication
and the
capacities
X6yor.
in
by the
with
Name.
X6yos
of
fundamental
are
Yv(in
the
- yv63a Lc
is
that
heading
6v65
associated
X6ioc
%pa&cnC
noted
the
under
OvpCa,
of
the
'Male-female'
dynamic
freedom
Spirit
pairs
pc' A
its
polarity
God through
with
in
up again
complemented
hallowing
the
the
where
Christ'
been
with
Holy
by the
to
the
already
implying
member
taken
Greek'
of
image-likeness
related
is
'circumcision-uncircumcision'.
of
dyad
realized.
theme
'theology'
The
452
to
would
hallowing
realization
of
453
(2)
Section
linked
Xdyos
in
explicitly
dps"cA
to
and in
hallowing
have
but
we must
This
on the
keep
mind
again,
which
is
is
the
receiving
oocpCa
Bread
.
&pe,rA
in
usage
the
of
now the
third
is
to
in
(1)
and find
section
on the
emerges
8v60
and
orientation
man's
be the
this
the
because
here
disposition
dyad
for
dpc'
to
for
with
through
in
and
,
as
and
yvGo
Yvwr
Logos
of
voUC
introduced
room
of
relationship
The
association
triad:
1&c6oTao Lc
reception
point,
because
proportion
We can equate
and so for
context
bread
but
transposed
now in
another
into
considered
the
We do
meanings.
but
positively
of
the
with
this
at
'E7r.L6vCa
The theme
in
%6yoC
inevitable
X6ToC
atoOrlo Lc
be,
to
6
6vp.
xLevCm -
member of
,a
leads
that
of man with
from the
with
equality
variation
various
of
now integrated
God.
its
Xoyoc -
voS
X6yoc
precisely
counterpart
a worshipper
of
more
the
anticipatory
Equality
theme
6
eup.
tCm -
association
with
in
its
seem to
would
idea
mentioned
Xdyoc
it
up here
turns
is
not
the
man becomes
analyse
triad
platonic
this
that
the
wou
dyad
the
to
It
the
especially
but
in
the
of
through
is
all,
comes
Bread.
a variation
not
to
it
truth.
of
angels,
are
if
and ensures
spirit
the
the
at
section
even
because
entails,
which
yvwiB
this
is,
reference
Logos
of
it
is
angels
man with
conceptually
that
all
of
formally
but
, with
counterpointing
equality
section
of petitions
sequence
of
first
the
to
on the
as Bread,
the
so that
another
of man to
the
Logos
who
454
is
embodied
This
him
in
(3)
works
(Epr ai )
which
emphasizes
is
said
,
to
basic
peTi
with
parallelism
live
to
9%0vCa
Oup.6
conundrum
about
the
not
being
precept
of
and the
injunction
the
produces
of
the
is
e9xIJa
with
(2)
Justice
of
of
to
ability
the
damaged
is
man's
yvwrl
to
God's
to
personal
reference
is
in
his
relationship
The
person.
wants
to
first
angelic
in
Kingdom
(4)
and
(5).
described
in
(4)
for
implication
the virtuous
to
this
where there
.
good
from
the
and
The root
as the
man is
detachment
of
idecc
eeXia
worship
Justice
the
good to which
order
to forgive
to
disposes
reverse
formula
the
seek
created
in
nothing
the
prayer
of
refers
forgive
of the
with
attached
(3)
God.
the
intention
which
to
welfare
the
another
that
precept
transcendence
from
is
and probably
evangelical
the
join
in
The
the
material
bread
and so by implication
identical
men in
to
This
freedom
is
that
solution
prayer
for
ask
(2).
between
about
concerned
of
IxL-
voUC of
conflict
apparent
to
theme
X&(oC (1),
purification
of
,
pc' 71 oopCa
and
-
6va - evbs
logical
through
the
up with
vofic
entitled
The complementary
God ties
to
his
we are
oocpCc
and
generosity
of
God which
and
freedom
personal
&&Cm
as the
yvwaLC
( dpctiij)
of man's
his
for
to man's
of virtue
function
capacity
up with
eating
the
as well
person,
his
link
the works
and by implication
and so his
is
that
again
responsibility
that
in proportion
place
to
as bread,
Logos,
to take
is
capacity.
personal
of the
self-communication
man in
his
to
according
He cannot
and so there
is no injury.
be
455
must be admitted
A6yoi;
bound up as it
good,
the mysteries
(1),
and
(2),
sequence
of
of
so that
the
(3)
and
is not
merely
the
Maximus.
YvwT
, with
factor
The expression
is
mystery
terms
of
and
ipoaipeoLC
the
qualification
disunity
of nature,
5ccwc
9
? 6ioc
of
Maximus's
makes
of
in
all
of
it
lays
stress
is
in
as we have
seen
united
up the
great
ensures
that
of
universe
the
and that
Logos
they
the
the
but
of
is
use
of
centre
willed
nature
again
and
with
they
the
XoycxoC
embodied
in
transient
as
as well
X6yoc
of
then
in
them
unites
are
not
It
making
also
them as the
things
the
merely
thus
angels,
on
to
the
at
presence
where
the
or
unity
This
the
unity
and personalized
nature.
(2)
take
relate
once
ontological
accepted
in
unity
which
of
is
X6ios
If
respected,
among themselves
life
of
insight.
united
latter
on
a principle
men are
Logos
of
'mystery'
faculties
principles
the
and he
JpoaCpeoLS
on how they
that
so
,
hermeneutical
nature
depending
understanding
This
by God.
the
are
this
itself'
that
, yvw*f
personal
cp67. or.
indicate
to
X6'yoc cvaewc
thought
and
to
uses
of
and
his
articulated.
explanation
rv44TI
task
as the
in
of nature
the
the
of
abiding
X6yoc
Maximus
which
to
the
is
system
the
present
in
'restoration
himself
addresses
in
the
too
associations,
always
whole
because
hermeneutical
the
its
(4)
between
mind
foundation
his
which
about
in
of interpreting
connection
is
in
keep
deepest
its
X&roc
of
counterbalancing
with
but
petitions,
We must
of
presence
the language
with
far,
so
function
organic
is
of this
to be at the heart
of
Bread
456
a fitting
in
creation
he now shows
'disposition',
the
requisite
for
meaning.
We can note,
in
an explicit
this
in
relatives
with
problem
in
Tv4j
the
both
and
mpchrTIC
(1),
c.PEti1 -
with
this
in
logos
further
(Pvocros
vor.
positive
existence,
This
and is
of
is
merely
on the way to
the
personalized
ecto6
yv4
this
showing
Son,
that
since
makes
They
law
it
it
from
the
bearing
as a mode of
adjunct
'rP&oC
to human
k6p
ewc
human existence
is
for
to
give
and its
context
that
of
%6yoc
way for
an optional
dPs'ri1
with
added
presence
emancipating
the
(4).
in
are
n.
revealed
in
seen
associates
God in
the
%6Yoc -
between
and the
and preparing
of
his
93oewc
dynamic
Xdyoc
with
moment
(&PCT
in
l)
Yv4 .TT
'
Ca
(2)
vo{Svof
xa.
-d.
relevance,
commandments
and not
X6yoc
the
not
)-
and
the
the
of
linke
X6roc
-
cuoLx64
developing
concepts
which
sonship
yvdil
association
petiij
on
being.
with
an ontological
legalistic
9p(ci
is
we can be absolutely
the
(YvtZaac
always
and
constituents
noted
and
for
%6yoC
but
are co-
when this
aside
of
Maximus,
X6Yoc -
men through
in
are
essential
voc
of
too,
here
are
aocpCCL
concern
The ideas
they
co-ordination
We have already
thought.
and that
even
in
cocw6
they
We can leave
of
association
that
association
the
twofold
our claim
mutual
system
that
certain
.T
system
of
%6(oC
and
a pre-
its
the
re-assurance,
confirms
categorically.
is
in
Bread
of
employment
forgiveness
the
of
Maximus'
in
of
stated
the
which
a reciprocal
that
reception
way of yv
context
thought
In
way.
the
dpct
presence
9
is
of
457
in
'as'
The
the
or not
whether
the
to
gives
theme
the
Ogwa ;,
and the
Kingdom
forgiven
the
of God in
of
gratuitousness
of the
gifts
which
presence
themes
of
basic
xdpic
all
his
It
turn
in
by man.
and appropriated
he is
unless
the
him
forgiving,
man,
to
the
of
of the
68"wac.r.
the
The
.
two
the
evoke
XeUwoLc Logos
Incarnate
this
receive
God because
to
evokes
of the
reality
by
Man cannot
open
and
treatise:
in
realized
that
the grace
and purification
something
the
of
man becomes a
in
nature,
whole
main
more particularly
by which
,
Maximus'
of
concepts
the
towards
&ct i1
emphasizes
for
YvCt11
activity
divine
the
hallowed
to
linked
a term
refers
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
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
good
the
experience.
is
dependence
in
man will
from
freed
the
is
frustra-
that
But
of
and through
to
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
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,
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
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:
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
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:
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-
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
in
progress
forgetfulness
of
be emphasized
will
cation
and
the
cannot
? ayoS
impede
that
purity
not hate
and you will
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,
passions
light
from
namely
and suffering,
pain
disordered
of
is
sense
The quality
loving
us
demons,
tyrannizing
grati-
Maximus
source
described
'the
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:
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 '.
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
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:
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
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
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
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
,
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:
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
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
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
It
be a lover
thinks
as we noted,
aggressiveness.
which
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
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
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:
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.
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:
'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:
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
that
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
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
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
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
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
%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
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
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
author.
is
prayer
Incarnation.
restore
the
of
but
in
the
of
and Economy,
treatment
the
originally
teacher
be,
to
He manifests
Theology
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.
practised.
were
the
and brings
fuller
It
and enlightenment.
the
to
perspectives
in
divine
is
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
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
manner
a sevenfold
formal
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
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
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
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
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
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
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
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
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
of the
ad
formulations
parallel
of
demanded.
as the reward
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
the
of
for
this
sees
the
of
be
will
God wills
Maximus
is
which
effective,
which
be the
to
wrought
commandments
is
the
this
seems
transformation
promise,
reward
Noster,
itself
prayer
the
through
Pater
if
man because
to
a promise
commandments,
salvation.
God given
brings
His
transformation
to his
he wills
what
This
the
of
source
to
is
prayer
while
basically
The vow is
according
struggle.
with
and univocal
and reward.
live
God to
constant
us,
The prayer,
but
for
we find
the
words
the
it
has
Maximus
of
'meaning'
connotations
Maximus,
is
again
the
'Our
the
of
words
of force
a way of
access
495
to the mysteries
it
that
is
indispensable
of view,
for
the
Pou?4LcOa
cti cp
the
case
to
be delivered
to
meant
desire
Evil
be extended
to
Again
in
this
section
bound
up with
volition:
phrase
revealed
is
It
prayer.
be the
know to
pc
must
become
psELC
towards
the
XoyLxij
personal
with
Christ.
course
merely
the
role
God,
veils
which
the
the
of nature
elan
thrust
of
of
is
this
basic
here
the
dydxTI
that
transposition,
prayer
He whom we
in
of
the
of
his
of
ovMv! LLXA
being
the
must
be
thrust
of
uniqueness
the
stabilizes
so that
our
the
good,
the
as
presented
L,
Logos,
man in
every
function
Christian
of
language
the
so that
will,
of
It
as
...
In that
characteristic
In
becomes
irreplaceable
is
good.
through
see not
that
here
is
existence
his
innovated
will
our
prayer.
life
of
man towards
of
in
himself
of
dynamism
specified
anonymity
union
of
"
condition
The fundamental
nature
the
xCv71o'C
6pseLt
Maximus"
to Himself'.
the
in
intimately
bread
118
the
insatiably
Logos
is
prayer
'He who is
source
reverse
so that
petition
is
ontological
of
that
in
be delivered,
of
is
will
'mysteries',
view,
of
this
this
other
to
form
we find
Alpha
The
Omega.
thrust
the
the
and will
in
But
point
we ask
takes
spontaneously
One.
the
an ascetical
we desire,
Because
of the
efficacy
be desirable,
to
the
from
presented
order.
from
condition,
We must desire
declares
Father'
'Our
obviously
to
Maximus
the
what
its
dispositions.
proper
of the
on condition
us with
prayer:
here
human lives
confronts
immediately
from
the
with
said
The language
represents.
power to transform
has the
prayer
it
which
T1
here
but also
and in
the
we
the
life
496
is
It
of man.
which
indispensable
part
not
development
here
in
the unfolding
section
need to be delivered
from
whole
span of the
possibilities
up to
and including
union
the
in
indwelling
him
development
Within
the
mLTTjG
taking
on the
asking
progresses
need
elementary
the
In
prayer
divine
the
readers
to
make that
concern
in
for
store
dimensions
of
The purpose
mercy
is
that
God by loving
we see
Maximus
that
Counsel
those
who love
understands
is
purpose
identify
But
Him.
the
with
his
He adds
fittingly
the
1211
petition
appreciation
to
'Ay=40wev
again
of
own by a contempla-
a dimension
clearly
it.
the
recalls
as sinners
contemplative
love
life:
YvGSoLC to
and
return
God up to
of
Trinitarian
491
comet.
so that
condition
Him in
most
His
their
their
this
the
and he encourages
purpose
ecwpCm
of
him
es0koYCa
and
with
Maximus
seen
we find
wpoocvx
as a son
God in
deification
with
between
contrast
120
we have
which
of
has
survive
of
Conclusion,
purpose
tive
concern
'Hallowed
the
from
man to
of
affirmation
an ecstatic
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
The
in
It
One.
held
with
of
nature'.
where
it.
will
is
It
to the
beginning
the Evil
an
plays
a reference
to the
expression
it
with
destiny.
of his
as Maximus conceives
gives
to
applied
the union
about
and thus
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
its
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
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
,
and
integrates
higher
is
gives
%pa, Lc
significant
122
OeoXoYCM
for
in
&y&x-n
of
to
exhortation
fulfilled
spirit
between
by the
expression
and reaching
God:
the
being
aspects
and practical
y&-xn
is
prayer
becomes
Lc.
theoretical
know in
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
brought
is
won intuition.
127.
6ewpCa
as
a man lives
if
characterizes
his
hie
it
to
vor.
of
OcoX6yoc,
which
of
the
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
we
between
above
based
turn
life,
contemplative
of contemplation:
of things
relationship
synonymous
is
These in
objects
the
indicated
distinguish
that
seoxoYCa
God in
of
OcoX6yoC
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.
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
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:
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
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:
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
of the Holy
intervention
of man or
spirit
when it
think
may
questing
accept
contemplation
which
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
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
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
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.
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
it
a fundamental
part,
1evolution
'-' It is the way in
to
united
so that
of human nature,
innovation
is
in
what
what concerns
with
immensity,
finds
that
is
His
with
wepC akov
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
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
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
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
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.
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
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.
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
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
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:
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
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
divine
distinctively
the mediation
takes
God is
of
relational
made possible
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
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-
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.
caveat
himself.
God in
desire
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
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
functioning
This
source.
we find
examining,
their
in
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
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
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
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
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
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
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
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,
from
He will
in
heaven
his
put
and by means of
the
holy
from
the
infidels,
believers
seen
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
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
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
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
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
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
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
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
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
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
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
51
52
53
BROCK, S.
54
I_.,
55
Ep. 12,
56
Opuec.
57
58
BROCK, S.
59
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
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.
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.
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
79
533C.
Synodica
Epistola
ad Sergium,
80,
461B-509A;
MANSI il,
SCHONBORN, C. VON.
99-101.
81
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.
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
104
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
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
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.
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
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
133
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
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.
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
---
---
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
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,
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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,
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PELIKAN, J.
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Father
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Studiorum
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Orientalium,
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a useful
themes dealt
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of the principal
with
synthesis
by Croce.
length
22
23
En.
24
Disputatio
25
Ambig.
26
Pyrr.
27
Opusc. 15,
28
THUNBERG, L.
29
Carit.
30
THUNBERG, L.
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Qu. Thal.
2-97-0.
pp -
32
Ambig.
33
Qu. Thal.
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Ascet.
377-391.
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7,
Lund,
PG 91,433D;
PG 91,301D.
Pyrr.
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617A;
PG 90,604B;
Ambig.
PG 91,1128C
PG 90,280AB.
Thal.
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with
J. T. ) London,
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PQ 91,1089A.
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PG 90,6200-634A.
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536
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35
Qu. Thal.
36
37
Cap. Theol.
38
gu.
39a.
40
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2,60,
Thal.
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Thal.
PG 90,3720.
620C-625C; ibid.,
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43SA8 :
bm
iE.
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2,60,
PG 90,11490-1152A.
Ca . Theol.
166
PGT90,1108AB.
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CROCE, V.
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2 Tim.
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53
42 Qu.
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39-40.
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537
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Ek.
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60
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63
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Pyrr.
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0 usc.
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Pyrr.
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69
Opusc.
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70
Ad Anastasium
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71
Opusc.
22,
72
A list
of
73
EP. 13,
74
Oma.
75
76
Disputatio
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Opusc.
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78
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79
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80
Opuse. 11,
Ad Anastasium Monachum, PG 90,132A;
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Qu. Thar.
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Ep.
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Ambig.
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Ad Anastasium
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88
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Ad Anastasium
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Ambi
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0pusc.
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CROCE, V.
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t obvious
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97
Myst.
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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
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ec e Arc
ves de
d'Etudes
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Noster
e commentaire
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Revue d'Ascetique
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Qu. Thal.
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CROCE, V.
22,
op.
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145AB.
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cit.
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1336B;
Ems,. 13,
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use.
13,
P. 104.
OP. cit.
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the 'he'
that
The citation
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696AB;
ibid.,
ibid.,
of Eph.
statement
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708CD.
PG 91,1336B.
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utatio
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ae,
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90-97.
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ibid.,
PG 90,484D-485A.
617A.
539
109
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110
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PG 91,1189B.
111
Ambig.
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112
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113
E2.6,
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Ep.
115
Ems.. 6,
116
Ambig.
117
Ep.
118
Ambig.
119
The Earlier
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the Confessor
and his Re ua
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Qu. Thal.
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Ek..
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Opusc.
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128
Pyrr.
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CROCE, V.
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Opusc.
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EE'.
132
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PUECH, H. C.
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22.
cit.
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'La tenebre
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1938, pp. 33-53.
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165.
540
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137
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An Annotated
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151
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153
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154
An Annotated
SHERWOOD, P.
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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.
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Gregory
Origen
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and
der griechischen
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Exegese'.
Vaterunser
zur
40,3)
der Altchristlichen
Literatur
Geschichte
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156
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157
de theologie
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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.
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,. 4,
PG 91,392D-408B;
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872D-909A.
Date-List
34-35.
of
the
Works
of
PG 90,249B.
T_.
(trans.
304B.
Vide
SHERWOOD, P.
Sherwood).
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op.
Thal.
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in
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202-207.
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159
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SHERWOOD, P.
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DALMAIS, I. H.
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liturgique
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icone
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Eglise
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Maxime le Confesseur,
une ecclesiologie
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_
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BORNERT, R.
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the
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de la
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90-97.
For a useful
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the
sta o is vide RIOU, A.
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selon
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Myst.
167
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173
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97-104.
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,
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et
le
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542
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SHERWOOD,P.
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176
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Le Monde et
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or gen
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La
(translation
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For an excellent
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186
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vide
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Saint
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_ua
on
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E713
the Confessor
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and
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for just
a versus
n an's Liter
-recce
againns
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anathemas
543,
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the
Synod
Constantinople
Origen
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of
at
of
=9
des Conciles,
Histoire
HEFEIE, J. & LECLERCQ, H.
,
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Letouzy,
Paris,
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-X.
,
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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
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
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
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.
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
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
235
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,
240
PG 91,64A-65A.
241
PG 91,589C-597B.
242
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
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
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
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
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
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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
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ue.. et Mystique
,
0.
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352-353.
282
The Earlier
Vide SHERWOOD, P.
Ambi ua of St.
Maximus the Confessor,
DAL-B.
E.
pp. 20 -222;
Silence".
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in the
Eschatology
of Maximus the Confessor,.
Maximus
P. & Schonborn,
Confessor,
ed. Heinzer,
C. Fribourg,
Universitaires,
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E itions
de
5=788.
pp.
549
283
The Spirituality
Vide BOUYER, L.
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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.
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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
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
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and
of N ss_Via,,,
de QUASTEN, J.
19 4.
J. Brilk
Leiden,
Macarius,
(3) Utrecht/Antwerp,
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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.
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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
332
Vide HAUSHERR, I.
'Centuries'.
Dictionnaire
de
T8.
Spiritualite,
Ascetique
(2,1)
Mystique
416
et
-
333
334
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
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.
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
369
PG 91,401D.
CHAPTER III
555
FOOTNOTES
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
Paeda. gogus,.
15
Stromateisr
chants
avenir
cit.
section
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
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,
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
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
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
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
GARRIGUES,
pp. 127-129;
de
la charito
divin
avonir
For an
vide
is
PG 91,1316D;
Ambig.
PG 919 1344D.
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
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
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
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
147
148
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.
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
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.
161
Ambig.
162
Qu.
163
Cam,. Theol.
Thal.
PG 90,684A.
PG 90,1108AB.
Thal.
164u,.
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,
1308B.
PG 90,321A.
177
Ambig.
178
Q.
179
180
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
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
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
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
333
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
348
Vide
PG 90,884A-896A.
Or.
III
Maximus'
in
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.
578
349
350
Cam. Theol.
351
Or.
352
353
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
365
Cf.
John
366
Cf.
I. Cor 6,15;
367
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
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
580
387
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
398
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
402
403
Jn.
404
Vide
avec
405
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
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
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
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-
431
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
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
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
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
452
Cf.
DALMAIS,
453
Or.
Dom. PG 90,896B.
454
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
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
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
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
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
of Origen'e
account
532
533
I_.,
teaching
on the Eucharist.
897B.
534 Ibid.,
535
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
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
557
Cf.
C_.
558
Or.
Dom. PG 90,9000.
559
Ibid.,
900B.
560
Ibid.,
9000.
561
Ibid.
562
Ibid.
563
564
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
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
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.
'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
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
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
613
Vide
614
Or.
615
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
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
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
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
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
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.
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
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
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'
.
687
qu.
are
688
SHERWOOD,P.
689
Vide
690
Qu.
691
Ambig.
692
PG 91,240D-241B.
693
Qu. Thal.
avOpwwoc
694
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
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
PG 90,880D-881A.
PG 91,688C.
Qu.
Thal.
22.
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
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
743
Cant.
2R. cit.
pp.
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.
3.
Vide
4.
DENZINGER-SCHONMETIER.
5.
Vide
ACO 2,1,1,
p. 143,10f.
6.
Vide
ACO 2,1,1,
p.
7.
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.
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.
37.
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.
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.
67.
68.
Vide
Opusc.
20,
69.
Vide
Ambig.
PG 91,1316B-1317C.
70.
PG 91,60D-61A.
67.
p.
op. cit.
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.
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.
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)
-'
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.
129.
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.
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.
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.
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.
164.
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,
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.
167.
Ambig.
168.
Vide
169.
Myst.
19,
usc.
PG-9-19
ibid.,
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.
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.
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.
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.
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.
618
Maximus the Confeaeor,
Centuries
n Charity,
The
pp.
238.
St.
Vide SHERWOOD, P.
etic
The Four
Life,
55-63.
239.
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.
244.
Vide
usc.
245.
Ibid.,
17C.
246.
Vide
rr.
on yvwr
247.
Pyrr.
248.
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
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
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
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
60
Vide Ambig.
Vi.
61
Vide
QLu. Thal.
62
Ibid.,
393AB.
63
Qu. Thal.
64
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
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.
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.
PG 90,469A.
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
Or.
121
This
Dom.
is
PG 90,905D-908D.
obvious
from
the
conjunction
of P%e%u and
aywcdw.
122,
Vide
123.
Carat.
124
125:
Or.
12,6
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'
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
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.
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
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.
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,
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
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
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
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
(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-
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
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
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
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
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
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.
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
tk
646
901A
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
then,
of the prayer,
mystery of deification,
be for us
that we
650
908D
But let
ua,
aware
of the
designs
the
One,
by prayer
the
Evil
on
one hand,
avert
of
temptation,
the voluntary
so that
we may not set
for the divine
charity;
aside
our longing
on the
the
involuntary
let
hand,
nobly
us
endure
other
the permission
of God, so
one, when it comes, with
the Creator
that
we may show that we have preferred
befall
it
May
to
nature.
all
of us, who
cif nature
be
Lord
Jesus
to
the
Christ,
of
our
name
on
call
delivered
from the present
pleasures
of the Evil
by
from the future
One and to be freed
pains
in the substance
really
participating
of the good
Heb. 11,1),
to come (Cf. 2 Cor. 5,7;
things
himself,
to us to be seen in Christ
our
given
the Father
Lord,
who alone with
and the Holy Spirit
by all
Amen.
is glorified
creation.
651
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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.
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
the
and the
set into
(5)
).
is
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
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
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The abbreviations
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are taken
in Aloys
from the list
in
GRILLMEIER, Christ
given
i, From the Apostolic
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ace
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New Series
saint
Patrolo
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RSR xvii
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Ca itoli
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uz one, vers one e note
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ingdite
dune
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de
de saint
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Confesseur
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et notes (Unpublished
1972).
(2)
(a)
Acta
'Le martyre
de Saint
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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).
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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.
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
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xxvi
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