- Andrew Louth "Maximus the Confessor"
- A. Edward Siecienski "The use of Maximus the Confessor's writing on the filioque at the Council of Ferrara-Florence (1438--1439)"
- Michael E. Butler "Hypostatic union and Monotheletism: The dyothelite christology of St. Maximus the Confessor"
- Despina Denise Prassas "St. Maximos</em> the Confessor's "Questions and Doubts": Translation and commentary"
- Torstein Tollefsen "The Christocentric Cosmology of St Maximus the Confessor"
- Edward Moore "Origen of Alexandria And St. Maximus the Confessor"
- Melchisedec Törönen "Union and Distinction in the Thought of St Maximus the Confessor "
- Adam G. Cooper "The Body in St. Maximus the Confessor: Holy Flesh, Wholly Deified"
- Demetrios Bathrellos "The Byzantine Christ: Person, Nature, and Will in the Christology of Saint Maximus the Confessor"
- Lars Thunberg "Man and the cosmos: the vision of St. Maximus the Confessor"
- Norman Russell "The Doctrine of Deification in the Greek Patristic Tradition"
- Pascal Mueller-Jourdan "Typologie Spatio-Temporelle de l'Ecclesia Byzantine: La Mystagogie de Maxime le Confesseur"
- Marcus Plested "The Macarian Legacy: The Place of Macarius-Symeon in the Eastern Christian Tradition"
(Early Church Fathers)
Routledge, 1996
St. Maximus the Confessor, the greatest of the Byzantine theologians, lived through the most catastrophic period the Byzantine Empire was to experience before the Crusades. This book introduces the reader to the times and upheavals during which Maximus lived. It discusses his cosmic vision of humanity and the role of the church. The study makes available a large number of Maximus' theological treatises, many of them translated for the first time, which are accompanied by lucid and informed introductions. Maximus the Confessor provides a much needed introduction to the theology of Maximus, as well as direct access to his profound but often difficult thought.
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Fordham University, 2006
Since the ninth century the filioque has been the most contentious theological issue dividing the Western and Eastern Churches. All attempts at resolving the dispute, including the ill-fated Council of Ferrara-Florence (1438--39), ultimately failed because by the eleventh century (if not earlier) the two halves of Christendom had developed theologies of the procession that appeared to be diametrically opposed: either the Spirit proceeded from the Father alone (as the Greeks held) or from the Father and the Son (as the Latins maintained). Yet there was one Church father whose writings offered a way out of this impasse: Maximus the Confessor (c. 580--662).In his Letter to Marinus (PG 91, 136), Maximus claimed that in using the filioque the Romans, "do not make the Son the cause of the Spirit, for they know that the Father is the one cause of the Son and the Spirit, the one by begetting and the other by procession, but they show the progression through him and thus the unity of the essence." This seemingly irenic text was brought forward at Florence several times, but, read solely within the context of the Photian-Carolingian dialectic, the Letter to Marinus remained merely another proof-text---the Greek anti-unionists viewing it as a clear demonstration of the Latins' heresy (since Laetentur Caeli did attribute causality to the Son), the unionists believing it an apology for filioquism.Yet I maintain that the Letter to Marinus , properly understood, provided the hermeneutical key to resolving the ancient question of the filioque , and that even in the fifteenth century there existed a school of Byzantine trinitarian theology capable of providing this interpretation. Seen as a clear explication of Maximus's own trinitarian thinking and the consensus patrum as it existed in the seventh century (i.e., the procession of the Holy Spirit from the Father and his eternal flowing forth through the Son), the Letter to Marinus offered the Florentine delegates, and continues to offer today, the best way of reconciling East and West and of establishing (or re-establishing) a genuinely ecumenical understanding of the procession of the Holy Spirit.
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Fordham University, 1994
This dissertation articulates Maximus the Confessor's understanding of the hypostatic union in Christ and shows how that understanding provided an adequate response to the claims of Monotheletism. The dissertation begins with a broad survey of the historical, political and theological factors that gave rise to the Monenergist movement and its later transformation into Monotheletism. Then, turning directly to Maximus, his Christology is shown to be a Neo-Chalcedonian exposition of the faith of Chalcedon.Maximus organizes his thought on the hypostatic union under several rubrics that all illustrate the notion of unconfused union. These rubrics include such classical metaphors as the whole and parts, and fire and iron; a formula: the two natures "from which, in which, and which Christ is;" the distinction between logos and tropos; the enhypostaton; and perichoresis. Each rubric is analyzed separately, and its antecedents in Patristic literature are provided so that Maximus' fidelity to and elaboration of that tradition is made clear. The rubrics are also viewed synoptically to show their harmony and to demonstrate the coherency of Maximus' synthesis.Finally, having considered Maximus' understanding of the hypostatic union, the focus of the dissertation turns specifically to the principles of Monotheletism. These principles are set forth in a debate preserved as the Disputation with Pyrrhus. The dissertation follows the arguments and counter-arguments as they unfold in the course of the Disputation and analyzes each of them in turn. The analysis of Monothelite arguments in the Disputation shows that Monotheletism was the later flowering of an older, Paleo-Chalcedonian Christology, the weaknesses of which Neo-Chalcedonianism had sought to overcome. In combatting Monotheletism, then, Maximus was not required to formulate any new teaching, but only to apply the Neo-Chalcedonian Christology of which he was an heir to an aspect of Christology that had not yet been addressed, i.e. the issue of Christ's operations and wills.
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The Catholic University of America, 2003
The dissertation provides an English translation of St. Maximos the Confessor's Questions and Doubts , the critical edition of which is found in the Corpus Christianorum Series Graeca and edited by José Declerck. The commentary on the Questions and Doubts focuses on the sources from which Maximos drew his biblical and patristic interpretations.The Questions and Doubts is a series of 239 interrogations and responses addressing theological, philosophical, ascetical, spiritual and liturgical concerns. The use of the quaestio-responsio genre in the text brings together the patristic exegetical aporiai tradition and the spiritual-pedagogical tradition of monastic questions and responses. The original work is believed to have been written before 626 CE while St. Maximos was a member of a monastic community located near Constantinople. Though it is unknown to whom the work was directed, most commentators of the Questions and Doubts conclude that it was written for a community of monks.The overarching theme found in the seemingly disjoint set of interrogations and responses is the importance of the ascetical life. For St. Maximos, askesis is a life-long endeavor that consists of the struggle and discipline to maintain control over the passions. One engages in the ascetical life by taking part in both theoria (contemplation) and praxis (action). The variety of ways of engaging in theoria and praxis are conveyed to the reader through the use of specific pedagogical "tools": etymology, typology, arithmology, military language, multiple interpretations for the same biblical or patristic passage, natural imagery, sacramental imagery, and anthropomorphosis.St. Maximos cites the work of several Christian writers, including Basil of Caesarea, Gregory Nazianzus, Gregory of Nyssa, Irenaeus, John Chrysostom, Nemesius of Emesa, Diadochus of Photike, Cyril of Alexandria and Dionysius the Areopagite, and also mentions Aristotle once. Other authors who are not mentioned by name but who may be sources for specific responses may include Origen, Evagrius, and, perhaps, Philo of Alexandria.
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(Oxford Early Christian Studies)
Oxford University Press, 2008
St. Maximus the Confessor (580-662), was a major Byzantine thinker, a theologian and philosopher. He developed a philosophical theology in which the doctrine of God, creation, the cosmic order, and salvation is integrated in a unified conception of reality. Christ, the divine Logos, is the centre of the principles (the logoi ) according to which the cosmos is created, and in accordance with which it shall convert to its divine source.
Torstein Tollefsen treats Maximus' thought from a philosophical point of view, and discusses similar thought patterns in pagan Neoplatonism. The study focuses on Maximus' doctrine of creation, in which he denies the possibility of eternal coexistence of uncreated divinity and created and limited being. Tollefsen shows that by the logoi God institutes an ordered cosmos in which separate entities of different species are ontologically interrelated, with man as the centre of the created world. The book also investigates Maximus' teaching of God's activities or energies, and shows how participation in these energies is conceived according to the divine principles of the logoi. An extensive discussion of the complex topic of participation is provided.
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Dissertation.com, 2005
The revision of Origen's philosophical theology by St. Maximus the Confessor resulted in an eschatology involving the replacement of the human ego by the divine presence. In this study, I will examine the theological developments that led to this loss of a sense of human freedom and creativity in the face of the divine, tracing the influence of Origen's eschatology through the Cappadocian Fathers, Evagrius Ponticus and others, up to Maximus. This will allow me to show the manner in which Origen's humanistic theology was misunderstood and misinterpreted throughout the Patristic era, culminating in the anti-personalistic system of Maximus. Special attention will be paid to the development of Christian Neoplatonism, and how Christian contacts with the pagan philosophical schools came to have a profound effect on Eastern Patristic theology and philosophy. The final section of this study will suggest some ways in which the history of Patristic eschatology - especially Origen and Maximus - may serve as a fruitful source for contemporary theologians who are concerned with issues of personhood, creativity, and existential authenticity.
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(Oxford Early Christian Studies)
Oxford University Press, 2007
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(Oxford Early Christian Studies)
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(Oxford Early Christian Studies)
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Crestwood, St. Vladimir's Seminary Press, 1985
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(Oxford Early Christian Studies)
Oxford University Press, 2006
Deification in the Greek patristic tradition was the fulfillment of the destiny for which humanity was created - not merely salvation from sin but entry into the fullness of the divine life of the Trinity. This book, the first on the subject for over sixty years, traces the history of deification from its birth as a second-century metaphor with biblical roots to its maturity as a doctrine central to the spiritual life of the Byzantine Church. Drawing attention to the richness and diversity of the patristic approaches from Irenaeus to Maximus the Confessor, Norman Russell offers a full discussion of the background and context of the doctrine, at the same time highlighting its distinctively Christian character.
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(Supplements to Vigiliae Christianae, Vol. 74)
Brill Academic Publishers, 2005
This study addresses the philosophical context of the Mystagogy of Maximus the Confessor. It examines how the Byzantine monk integrates Neoplatonist topics when exposing one of the most important feature of his religious conception of the physical world or cosmology.
The volume contains three chapters. The first one compares the purpose of the Mystagogy and the program of the philosophical training in late Antiquity. The second consists of two parts : (1) study of the use of the Aristotelian categories of 'when' and 'where' in the 'Ambiguum 10' of Maximus in order to analyse the status of ecclesiastical architecture and the nature of the liturgical 'synaxis' of the church (chapter 3); (2) study of the development of the categories of space and time in the works of the Neoplatonist Greek commentators of Plato and Aristotle such as Jamblichus, Proclus, Simplicius and Damascius. The third chapter offers the first extended examination of the metaphysical status of the 'ecclesia' and its dynamic activity compared to the metaphysical status of space and time required for the explanation of the Neoplatonist physical world system. Henceforth, the 'ecclesia' of the Mystagogy can be considered as the type of the providential action of God.
This book provides many important new perspectives for reading the works of Maximus the Confessor, especially the Mystagogy, not only for theologians, but also for scholars interested in late Antique and Byzantine philosophy.
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(Oxford Theological Monographs)
Oxford University Press, 2004
The Macarian writings are among the most important and influential works of the early Christian ascetic and mystical tradition. This book offers an introduction to the work of Macarius-Symeon (commonly referred to as Pseudo-Macarius), outlining the lineaments of his teaching and the historical context of his works. The book goes on to examine and re-evaluate the complex question of his relationship with the Messalian tendency and to explore the nature of his theological and spiritual legacy in the later Christian tradition. In so doing the book also offers substantial treatments of the work of Mark the Monk, Diadochus of Photice, Abba Isaiah, and Maximus Confessor. It stands therefore not only as an exploration of the teaching and legacy of Macarius-Symeon but also as a chapter in the history of the Christian spiritual tradition.
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