Maximus the Confessor
Maximus was a student of the works of Dionysius the Areopagite. In the debate, which was held in the presence of many North African bishops, Maximus took the position that Jesus possessed both a human and a divine will. The result of the debate was that Pyrrhus admitted the error of the Monothelite position, and Maximus accompanied him to Rome in 645. Along with Pope Martin I, Maximus was vindicated by the Third Council of Constantinople (the Sixth Ecumenical Council, 680–681), which declared that Christ possessed both a human and a divine will. With this declaration Monothelitism became heresy, and Maximus was posthumously declared innocent. The vindication of Maximus' theological position made him extremely popular within a generation after his death, and his cause was aided by the accounts of miracles at his tomb. Christologically Maximus insisted on a strict dyophysitism, which can be seen as a corollary of the emphasis on theosis. In terms of salvation, humanity is intended to be fully united with God. This is possible for Maximus because God was first fully united with humanity in the incarnation. If Christ did not become fully human (if, for example, he only had a divine and not a human will), then salvation was no longer possible, as humanity could not become fully divine.
His works include about Two Hundred Chapters on Theology but in english mostly gathered as a comprehensive collection of theological reflections and teachings in the "Philokalia." In this text, St. Maximus explores a wide range of theological topics, offering insights into Christian doctrine, the nature of God, and the process of spiritual transformation. His chapters provide a profound understanding of early Christian thought and the mystical dimensions of theology, making this work essential for those studying the development of Christian doctrine and spiritual practice. Examples include Commentary on Psalm 59, Commentary on the Lord's Prayer, Difficult Passages Addressed to John, Chapters on Charity, Mystagogy, Ecclesiastical Computation, etc.
Title - Thesis | Scroll | Short Description | Synthesis 2nd Temple | Antithesis | Synthesis Apostolic | Synthesis Amoraim | Continent Origin | Southern Worldview | Northern Worldview |
|---|---|---|---|---|---|---|---|---|---|
Maximus the Confessor | Scroll 155 | Monothelite controversy | Maximus of Constantinople | Maximos ho Homologētēs | Negative Theology | NA | Europe | Mysticism | Philosopher |
Category Reference Guide
Title/Thesis - The name of the book in American English
Synthesis 2nd Temple - The name of the book in order of its presentation other than the Apostles, ranging from 2nd temple Judaism up to the 1st century
Antithesis - The name of the book in another language
Synthesis Apostolic - The identity of the book in order of its presentation according to Tradition in the church after the 3rd century
Synthesis Amoraim - The name of the book in order of its presentation other than the Apostles, ranging from Tannaim up to the 5th century
Continent Origin - Continent from where the Text Type Source comes from
Southern Worldview - Catalog strategy for storing the scrolls include the interpretation. South means Africa or Egypt (Alexandrian) such as LXX. South of Palestine.
Northern Worldview - Catalog strategy for storing the scrolls include the interpretation. North means Asia or Persia (Babylonian) such as Masoretic. North of Palestine.
Here are additional resources for those who want to continue learning and exploring:
Link to some reference to Saint Maximus the Confessor, based on the spiritual experience of the knowledge of the great Desert Fathers