Maximus the Confessor

Last updated

Saint Maximus
Maximus Confessor.jpg
Icon of St. Maximus
Confessor, theologian, homologetes
Bornc.580
Haspin, Golan Heights [1] or Constantinople
Died(662-08-13)13 August 662
Tsageri, present-day Georgia
Venerated in Eastern Orthodox Church
Roman Catholic Church
Anglican Communion
Lutheranism
Canonized Pre-congregation
Feast 13 August (Gregorian Calendar), 21 January or 13 August (Julian Calendar)

Maximus the Confessor (Greek : Μάξιμος ὁ Ὁμολογητής ), also known as Maximus the Theologian and Maximus of Constantinople (c.580 – 13 August 662), was a Christian monk, theologian, and scholar.

In his early life, Maximus was a civil servant, and an aide to the Byzantine Emperor Heraclius. However, he gave up this life in the political sphere to enter into the monastic life. Maximus had studied diverse schools of philosophy, and certainly what was common for his time, the Platonic dialogues, the works of Aristotle, and numerous later Platonic commentators on Aristotle and Plato, like Plotinus, Porphyry, Iamblichus, and Proclus. When one of his friends began espousing the Christological position known as Monothelitism, Maximus was drawn into the controversy, in which he supported an interpretation of the Chalcedonian formula on the basis of which it was asserted that Jesus had both a human and a divine will. Maximus is venerated in both the Eastern Orthodox and Roman Catholic churches. He was eventually persecuted for his Christological positions; following a trial, his tongue and right hand were mutilated.

He was then exiled and died on 13 August 662, in Tsageri in present-day Georgia. However, his theology was upheld by the Third Council of Constantinople and he was venerated as a saint soon after his death. It is highly uncommon among the saints that he has two feast days: 13 August and 21 January. His title of "Confessor" means that he suffered for the Christian faith, but was not directly martyred.

Life

Early life

Very little is known about the details of Maximus' life prior to his involvement in the theological and political conflicts of the Monothelite controversy. [2] Numerous Maximian scholars call substantial portions of the Maronite biography into question, including Maximus' birth in Palestine, which was a common seventh century trope to discredit an opponent. Moreover, the exceptional education Maximus evidently received could not have been had in any other part of the Byzantine Empire during that time except for Constantinople, and possibly Caesarea and Alexandria. It is also very unlikely that anyone of low social birth, as the Maronite biography describes Maximus, could have ascended by the age of thirty to be the Protoasecretis of the Emperor Heraclius, one of the most powerful positions in the Empire. It is more likely that Maximus was born of an aristocratic family and received an unparalleled education in philosophy, mathematics, astronomy, etc. It is true, however, that Maximus did not study rhetoric as he himself notes in the prologue to his Earlier Ambigua to John, [3] to which his lack of high stylistic by Byzantine standards attests. Nevertheless, for reasons not explained in the few autobiographical details to be gleaned from his texts, Maximus left public life and took monastic vows at the monastery of Philippicus in Chrysopolis, a city across the Bosporus from Constantinople (later known as Scutari, the modern Turkish city of Üsküdar). Maximus was elevated to the position of abbot of the monastery. [4]

When the Persians conquered Anatolia, Maximus was forced to flee to a monastery near Carthage. It was there that he came under the tutelage of Saint Sophronius, and began studying in detail with him the Christological writings of Gregory of Nazianzus and Dionysius the Areopagite. According to I P Sheldon Williams his achievement was to set these doctrines into a framework of Aristotelian logic, which both suited the temper of the times and made them less liable to misinterpretation. [5] Maximus continued his career as a theological and spiritual writer during his lengthy stay in Carthage. [6] Maximus was also held in high esteem by the exarch Gregory and the eparch George [7]

Involvement in Monothelite controversy

While Maximus was in Carthage, a controversy broke out regarding how to understand the interaction between the human and divine natures within the person of Jesus. This Christological debate was the latest development in disagreements that began following the First Council of Nicaea in 325, and were intensified following the Council of Chalcedon in 451. The Monothelite position was developed as a compromise between the dyophysitists and the miaphysists, who believed dyophysitism is conceptually indistinguishable from Nestorianism. The Monothelites adhered to the Chalcedonian definition of the hypostatic union: that two natures, one divine and one human, were united in the person of Christ. However, they went on to say that Christ had only a divine will and no human will (Monothelite is derived from the Greek for "one will").

A silver hexagramma showing Constans II with his son. Constans II supported Monothelitism, and had Maximus exiled for his refusal to agree to Monothelite teachings. Hexagram-Constans II and Constantine IV-sb0995.jpg
A silver hexagramma showing Constans II with his son. Constans II supported Monothelitism, and had Maximus exiled for his refusal to agree to Monothelite teachings.

The Monothelite position was promulgated by Patriarch Sergius I of Constantinople and by Maximus' friend and successor as the Abbot of Chrysopolis, Pyrrhus. [8] Following the death of Sergius in 638, Pyrrhus succeeded him as Patriarch, but was shortly deposed owing to political circumstances. During Pyrrhus' exile from Constantinople, Maximus and the deposed Patriarch held a public debate on the issue of Monothelitism. 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. [9] However, on the death of Emperor Heraclius and the accession of Emperor Constans II, Pyrrhus returned to Constantinople and recanted of his acceptance of the Dyothelite ("two wills") position.[ citation needed ]

Maximus may have remained in Rome, because he was present when the newly elected Pope Martin I convened the Lateran Council of 649 at the Lateran Basilica in Rome. [10] The 105 bishops present condemned Monothelitism in the official acts of the synod, which some believe may have been written by Maximus. [11] It was in Rome that Pope Martin and Maximus were arrested in 653 under orders from Constans II, who supported the Monothelite doctrine. Pope Martin was condemned without a trial, and died before he could be sent to the Imperial Capital. [12]

Trial and exile

Maximus' refusal to accept Monothelitism caused him to be brought to the imperial capital of Constantinople to be tried as a heretic in 658. In Constantinople, Monothelitism had gained the favor of both the Emperor and the Patriarch of Constantinople. Maximus stood behind the Dyothelite position and was sent back into exile for four more years. During his trial he was accused of aiding the Muslim conquests in Egypt and North Africa, which he rejected as slander. [13] [14]

In 662, Maximus was placed on trial once more, and was once more convicted of heresy. Following the trial Maximus was tortured, having his tongue cut out, so he could no longer speak his rebellion, and his right hand cut off, so that he could no longer write letters. [15] Maximus was then exiled to the Lazica or Colchis region of modern-day Georgia and was cast in the fortress of Schemarum, perhaps Muris-Tsikhe near the modern town of Tsageri. [16] He died soon thereafter, on 13 August 662. [17] [18] The events of the trials of Maximus were recorded by Anastasius Bibliothecarius. [19]

Legacy

Maximus the Confessor and His Miracles. An early 17th-century Stroganov school icon from Solvychegodsk. Maksim ispovednik.jpg
Maximus the Confessor and His Miracles. An early 17th-century Stroganov school icon from Solvychegodsk.

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. [20]

Maximus is among those Christians who were venerated as saints shortly after their deaths. 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. [21] In the Roman Catholic Church the veneration of Maximus began prior to the foundation of the Congregation for the Causes of Saints.[ citation needed ]

Maximus is one of the last men to be recognized by both the Orthodox and Catholic Churches as a Father of the Church. In the encyclical Spe Salvi (2007), Pope Benedict XVI called Maximus 'the great Greek doctor of the Church', although it's not clear if the Pontiff intended to nominate Maximus 'Doctor of the Church' or to say that he already was one. [22]

Theology

As a student of Pseudo-Dionysius, Maximus was one of many Christian theologians who preserved and interpreted the earlier Neo-Platonic philosophy, including the thought of such figures as Plotinus and Proclus. Maximus' work on Pseudo-Dionysius the Areopagite was continued by John Scotus Eriugena at the request of Charles the Bald. [23]

The Platonic influence on Maximus' thought can be seen most clearly in his theological anthropology. Here, Maximus adopted the Platonic model of exitus-reditus (exit and return), teaching that humanity was made in the image of God, and the purpose of salvation is to restore us to unity with God. [24] This emphasis on divinization or theosis helped secure Maximus' place in Eastern theology, as these concepts have always held an important place in Eastern Christianity. [25]

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. [23] 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. [26] Furthermore, in his works Maximus the Confessor argued the unconditionality of the divine incarnation. [27]

Regarding salvation, Maximus has been described as a proponent of apocatastasis or universal reconciliation, the idea that all rational souls will eventually be redeemed, like Origen and St. Gregory of Nyssa. [28] While this claim has been disputed, [29] others have argued that Maximus shared this belief in universal reconciliation with his most spiritually mature students. [30]

Reception

Maximus' work was translated by the 9th-century Irish philosopher and mystical theologian Johannes Scotus Eriugena. [31] [ self-published source? ] In Eastern Christianity, Maximus has always been influential. [32] The Eastern theologians Symeon the New Theologian and Gregory Palamas are seen as intellectual heirs to Maximus.[ citation needed ] Further, a number of Maximus' works are included in the Greek Philokalia , a collection of some of the most influential Orthodox Christian writers. [32]

Writings

Attributed texts

Related Research Articles

Pope Agatho pope

Pope Agatho served as the Bishop of Rome from 27 June 678 until his death in 681. He heard the appeal of Wilfrid of York, who had been displaced from his See by the division of the Archdiocese ordered by Theodore of Canterbury. During Agatho's tenure, the Sixth Ecumenical Council was convened which dealt with the monothelitism controversy. He is venerated as a saint by both the Catholic and Eastern Orthodox Churches.

Pope Honorius I pope

Pope Honorius I was Bishop of Rome from 27 October 625 to his death in 638.

Pope Martin I Pope from 21 July 649 to 655

Pope Martin I reigned from 21 July 649 to his death in 655. He succeeded Pope Theodore I on 5 July 649. He was the only pope during the Eastern Roman domination of the papacy whose election was not approved by a mandate from Constantinople. Martin I was exiled by Emperor Constans II and died at Cherson. He is considered a saint and martyr by the Catholic Church and the Eastern Orthodox Church. In the Orthodox church he is known as Saint Martin the Confessor, the Pope of Rome.

Second Council of Constantinople Council of the Christian church held from held from 5 May to 2 June 553

The Second Council of Constantinople is the fifth of the first seven ecumenical councils recognized by both the Eastern Orthodox Church and the Catholic Church. It is also recognized by the Old Catholics and others. Protestant opinions and recognition of it are varied. Some Protestants, such as Calvinists and Lutherans, recognize the first four councils, whereas most Anglo-Catholics accept all seven. Constantinople II was convoked by the Byzantine Emperor Justinian I under the presidency of Patriarch Eutychius of Constantinople. It was held from 5 May to 2 June 553. Participants were overwhelmingly Eastern bishops—only sixteen Western bishops were present, including nine from Illyricum and seven from Africa, but none from Italy—out of the 152 total.

Third Council of Constantinople Synod - sixth Ecumenical Council

The Third Council of Constantinople, counted as the Sixth Ecumenical Council by the Eastern Orthodox and Catholic Churches, as well by certain other Western Churches, met in 680/681 and condemned monoenergism and monothelitism as heretical and defined Jesus Christ as having two energies and two wills.

Monophysitism is the Christological position that, after the union of the divine and the human in the historical incarnation, Jesus Christ, as the incarnation of the eternal Son or Word (Logos) of God, had only a single "nature" which was either divine or a synthesis of divine and human. Monophysitism is contrasted to dyophysitism which maintains that Christ maintained two natures, one divine and one human, after the incarnation.

Monothelitism Doctrine in Christian theology

Monothelitism or monotheletism is a particular teaching about how the divine and human relate in the person of Jesus. The Christological doctrine formally emerged in Armenia and Syria in 629. Specifically, monothelitism is the view that Jesus Christ has two natures but only one will. That is contrary to the Christology that Jesus Christ has two wills that correspond to his two natures (dyothelitism). Monothelitism is a development of the Neo-Chalcedonian position in the Christological debates. Formulated in 638, it enjoyed considerable popularity, even garnering patriarchal support, before being rejected and denounced as heretical in 681, at the Third Council of Constantinople.

Monoenergism was a notion in early medieval Christian theology, representing the belief that Christ had only one "energy" (energeia). The teaching of one energy was propagated during the first half of the seventh century by Patriarch Sergius I of Constantinople but opposition to Dyoenergism would persist until Dyoenergism was espoused as Orthodoxy at the Sixth Ecumenical Council. Ultimately, monoenergism was rejected as heresy, in favour of dyoenergism.

Hans Urs von Balthasar (1905–1988) was a Swiss theologian and Catholic priest who is considered an important Roman Catholic theologian of the 20th century.

Sergius I was the Ecumenical Patriarch of Constantinople from 610 to 638. He is most famous for promoting Monothelite Christianity, especially through the Ecthesis.

Pyrrhus was the ecumenical patriarch of Constantinople from 20 December 638 to 29 September 641, and again from 9 January to 1 June 654.

The Ecthesis is a letter published in 638 CE by the Byzantine emperor Heraclius which defined monotheletism as the official imperial form of Christianity.

Gnomic will is a Eastern Christian theological notion meaning spontaneous individual aspiration and movement of the mind.

Dyothelitism Doctrine in Christian theology

Dyothelitism or dythelitism is a particular Christological doctrine that teaches the existence of two wills in the person of Jesus Christ. Specifically, dyothelitism correlates the distinctiveness of two wills with the existence of two specific natures in the person of Jesus Christ (dyophysitism).

Lateran Council of 649 Christian synod

The Lateran Council of 649 was a synod held in the Basilica of St. John Lateran to condemn Monothelitism, a Christology espoused by many Eastern Christians. The Council did not achieve ecumenical status in either East or West, but represented the first attempt of a pope to convene an ecumenical council independent of the Roman emperor.

Brian Edward Daley, S.J. is an American Catholic priest, Jesuit, and theologian. He is currently the Catherine F. Huisking Professor of Theology at the University of Notre Dame and was the recipient of a Ratzinger Prize for Theology in 2012.

The Type of Constans was an imperial edict issued by Eastern Roman Emperor Constans II in 648 in an attempt to defuse the confusion and arguments over the Christological doctrine of Monotheletism. For over two centuries, there had been a bitter debate regarding the nature of Christ: the orthodox Chalcedonian position defined Christ as having two natures in one person, whereas Monophysite opponents contended that Jesus Christ possessed but a single nature. At the time, the Byzantine Empire had been at near constant war for fifty years and had lost large territories. It was under great pressure to establish domestic unity. This was hampered by the large number of Byzantines who rejected the Council of Chalcedon in favour of Monophysitism.

John Scythopolita, also known as "the Scholasticus", bishop of Scythopolis in Palestine, where Beit She'an is today, was a Byzantine theologian and lawyer adhering to neo-Chalcedonian theology.

Church Fathers Group of ancient and influential Christian theologians and writers

The Church Fathers, Early Church Fathers, Christian Fathers, or Fathers of the Church were ancient and influential Christian theologians and writers who established the intellectual and doctrinal foundations of Christianity. There is no definitive list. The historical period during which they flourished is referred to by scholars as the Patristic Era ending approximately around AD 700.

The history of the Filioque controversy is the historical development of theological controversies within Christianity regarding three distinctive issues: the orthodoxy of the doctrine of procession of the Holy Spirit as represented by the Filioque clause, the nature of anathemas mutually imposed by conflicted sides during the Filioque controversy, and the liceity (legitimacy) of the insertion of the Filoque phrase into the Nicene Creed. Although the debates over the orthodoxy of the doctrine of procession and the nature of related anathemas preceded the question of the admissibility of the phrase as inserted into the Creed, all of those issues became linked when the insertion received the approval of the Pope in the eleventh century.

References

  1. Allen, Pauline; Neil, Bronwen (2015). The Oxford Handbook of Maximus the Confessor. Oxford University Press. p. 20. ISBN   978-0-19-967383-4.
  2. The following account is based on the lengthy tenth-century biography catalogued as BHG 1234 and printed in Migne's Patrologia Graeca (90, 68A1-109B9). In recent years, however, this account has been called into question on the basis of new scholarly research. The author, or rather compiler, of BHG 1234 turns out to have used one of the biographies of Theodore the Studite (BHG 1755) to fill the gaps in the information he had on Maximus (See W. Lackner, Zu Quellen und Datierung der Maximosvita (BHG3 1234), in Analecta Bollandiana 85 [1967], p. 285-316). The information the compiler of BHG 1234 did have he drew from the passions extant at the time, in which nothing is said about Maximus' early years (See B. Roosen, Maximi Confessoris Vitae et Passiones Graecae. The Development of a Hagiographic Dossier, in Byzantion 80 [2010], forthcoming). On the basis of mostly internal evidence from Maximus' writings, C. Boudignon advocates a Palestinian birth for Maximus instead (See C. Boudignon, Maxime le Confesseur était-il constantinopolitain?, in B. Janssens – B. Roosen – P. Van Deun [ed.], Philomathestatos. Studies in Greek and Byzantine Texts Presented to Jacques Noret for his Sixty-Fifth Birthday [= Orientalia Lovaniensia Analecta 137], Leuven – Paris – Dudley, MA, 2004, p. 11-43; and id., Le pouvoir de l'anathème ou Maxime le Confesseur et les moines palestiniens du VIIe siècle, in A. Camplani – G. Filoramo, Foundations of Power and Conflicts of Authority in Late-Antique Monasticism. Proceedings of the International Seminar, Turin, 2–4 December 2004 [= Orientalia Lovaniensia Analecta, 157], Leuven – Paris – Dudley, MA, 2007, p. 245-274). If this is true, it confirms the value of the Maronite biography, even though it is clearly anti-Maximian.
  3. Constas, Nicholas (2014). Nicholas Constas (ed.). On Difficulties in the Church Fathers: The Ambigua, Volume 1. Cambridge, MA: Harvard University Press, Dumbarton Oaks Medieval Library Series, Volume 28. ISBN   978-0-674-72666-6.
  4. Wikisource-logo.svg M. Gildas (1913). "St. Maximus of Constantinople"  . In Herbermann, Charles (ed.). Catholic Encyclopedia . New York: Robert Appleton Company."This great man was of a noble family of Constantinople."
  5. The Cambridge History of Later Greek and Early Medieval Philosophy. ed A H Armstrong Cambridge 1967. p 492
  6. Berthold, George C. (1997). "Maximus Confessor". In Everett Ferguson (ed.). Encyclopedia of Early Christianity. New York: Garland Publishing. ISBN   0-8153-1663-1.
  7. Pringle, Denys (1981). The Defence of Byzantine Africa from Justinian to the Arab Conquest: An Account of the Military History and Archaeology of the African Provinces in the Sixth and Seventh Century. Oxford, United Kingdom: British Archaeological Reports. p. 46. ISBN   0-86054-119-3.
  8. Wikisource-logo.svg Herbermann, Charles, ed. (1913). "St. Maximus of Constantinople"  . Catholic Encyclopedia . New York: Robert Appleton Company.: "The first action of St. Maximus that we know of in this affair is a letter sent by him to Pyrrhus, then an abbot at Chrysopolis ..."
  9. Philip Schaff, History of the Christian Church, Volume IV: Mediaeval Christianity. A.D. 590–1073 (online edition)§111, accessed 15 January 2007.
  10. "Maximus the Confessor", in The Westminster Dictionary of Church History, ed. Jerald Brauer (Philadelphia: Westminster Press, 1971) ( ISBN   0-664-21285-9). This is generally known as the First or Second Lateran Synod, and is not recognized as an Ecumenical Council.
  11. For example, Gerald Berthold, "Maximus Confessor" in Encyclopedia of Early Christianity, (New York:Garland, 1997) ( ISBN   0-8153-1663-1).
  12. David Hughes Farmer, The Oxford Dictionary of the Saints (Oxford:Oxford University Press, 1987) ( ISBN   0-19-869149-1) p.288. This made Martin the last Bishop of Rome to be venerated as a martyr.
  13. Walter Kaegi (2010). Muslim Expansion and Byzantine Collapse in North Africa (illustrated ed.). Cambridge University Press. p. 87. ISBN   9780521196772.
  14. Hans Urs von Balthasar (2003). Cosmic Liturgy: The Universe According to Maximus the Confessor. Ignatius Press. p. 40. ISBN   9780898707588.
  15. Gerald Berthold, "Maximus Confessor" in Encyclopedia of Early Christianity, (New York:Garland, 1997) ( ISBN   0-8153-1663-1).
  16. George C. Berthold (1985), Maximus Confessor: Selected Writings, p. 31. Paulist Press, ISBN   0-8091-2659-1.
  17. For example, see Catholic Forum Archived 2007-06-25 at the Wayback Machine . The injuries Maximus sustained while being tortured and the conditions of his exile both contributed to his death, causing Maximus to be considered a martyr by many.
  18. Allen, Pauline; Neil, Bronwen (16 January 2003). Maximus the Confessor and his Companions: Documents from Exile. OUP Oxford. p. 40. ISBN   9780191583421.
  19. Blowers, Paul M. (4 February 2016). Maximus the Confessor: Jesus Christ and the Transfiguration of the World. Oxford University Press. p. 58. ISBN   9780191068805.
  20. Herrin, Hans (28 November 2016). "Maximus the Confessor and the Monothelite controversy". In Curta, Florin; Holt, Andrew (eds.). Great Events in Religion: An Encyclopedia of Pivotal Events in Religious History [3 volumes]. ABC-CLIO. p. 352. ISBN   9781610695664.
  21. For example, from the biography provided by the Orthodox Church in America: "Three candles appeared over the grave of St Maximus and burned miraculously. This was a sign that St Maximus was a beacon of Orthodoxy during his lifetime, and continues to shine forth as an example of virtue for all. Many healings occurred at his tomb."
  22. The Sacred Congregation for the Causes of Saints (Prot. Num. VAR. 7479/14) considers the Pope's declaration in Spe Salvi an informal one.
  23. 1 2 Wikisource-logo.svg Herbermann, Charles, ed. (1913). "St. Maximus of Constantinople"  . Catholic Encyclopedia . New York: Robert Appleton Company.
  24. "Maximos, St., Confessor" in the Oxford Dictionary of the Christian Church, ed. F.L. Cross (London: Oxford Press, 1958) ( ISBN   0-19-211522-7). One sees this especially in Maximus' Mystagogy and Ambigua.
  25. "Maximus the Confessor" in Michael O'Carroll, Trinitas: A Theological Encyclopedia of the Holy Trinity (Delaware:Michael Glazier, Inc, 1987) ( ISBN   0-8146-5595-5).
  26. "Maximos, St., Confessor" in the Oxford Dictionary of the Christian Church, ed. F.L. Cross (London: Oxford Press, 1958) ( ISBN   0-19-211522-7).
  27. Hieromonk Artemije Radosavljević, Τὸ Μυστήριον τῆς Σωτηρίας κατὰ τὸν Ἅγιον Μάξιμον τὸν Ὁμολογητήν. Αθήνα, 1975. English version: Bishop Artemije Radosavljević Why Did God Become Man? The Unconditionality of the Divine Incarnation. Deification as the End and Fulfillment of Salvation According to St. Maximos the Confessor — Source: Τὸ Μυστήριον... [The mystery of salvation according to St. Maximos the Confessor] (Athens: 1975), pp. 180–196
  28. "Apokatastasis Archived 2006-06-20 at Archive.today " Theandros: An Online Journal of Orthodox Christian Theology and Philosophy. Accessed 12 August 2007. Wikisource-logo.svg Herbermann, Charles, ed. (1913). "Apocatastasis"  . Catholic Encyclopedia . New York: Robert Appleton Company.
  29. Hans Urs von Balthasar, Cosmic Liturgy: The Universe According to Maximus the Confessor (Ignatius Press, 2003), 355–356. ISBN   0-89870-758-7.
  30. Médaille, John C., The Daring Hope of Hans Urs Von Balthasar, archived from the original on 26 June 2002, retrieved 15 June 2017
  31. Essien, Ephraim-Stephen (ed.). Summa Philosophica: An Introduction to Philosophy and Logic. Lulu.com. p. 142. ISBN   9781304531483.[ self-published source ]
  32. 1 2 Bingaman, Brock; Nassif, Bradley (23 August 2012). The Philokalia: Exploring the Classic Text of Orthodox Spirituality. OUP USA. p. 333. ISBN   9780195390261.
  33. 1 2 3 4 5 6 7 8 9 10 Mitralexis, Sotiris; Steiris, Georgios; Podbielski, Marcin; Lalla, Sebastian (18 September 2017). Maximus the Confessor as a European Philosopher. Wipf and Stock Publishers. pp. xv–xvi. ISBN   9781498295581.
  34. 1 2 3 4 5 Allen, Pauline; Neil, Bronwen (26 March 2015). The Oxford Handbook of Maximus the Confessor. OUP Oxford. pp. xix. ISBN   9780191655258.
  35. Cosmic liturgy: the universe according to Maximus the Confessor – Page 393 Hans Urs von Balthasar 1961 English translation 2003
  36. Stephen J. Shoemaker, trans., Maximus the Confessor, The Life of the Virgin: Translated, with an Introduction and Notes Archived 2012-05-22 at the Wayback Machine (New Haven: Yale University Press, 2012) ( ISBN   0300175043); Maximus's Mary, by Sally Cuneen, Commonweal Magazine, 4 December 2009
  37. Jankowiak, M & Booth, P. (2015). "A New Date-List of the Works of Maximus the Confessor" in The Oxford Handbook of Maximus the Confessor. Oxford: Oxford University Press. pp. 72–3. ISBN   978-0-19-967383-4.CS1 maint: multiple names: authors list (link)

Further reading