Maximus the Confessor (c. 580 – 13 August 662) stands as a monumental figure in Christian theology and the history of the Eastern Orthodox Church. His profound contributions to Christology, his prolific writings, and his unwavering commitment to the faith despite persecution have left an indelible mark on Christian thought.
Youth and Early Life
Maximus was born around 580 in the Byzantine Empire, likely in Constantinople, into an aristocratic family. His early life was characterized by a strong education, steeped in both secular and religious studies. Maximus’s education included the study of philosophy, rhetoric, and theology, which would later become instrumental in his theological writings and debates.
Initially, Maximus served as a secretary to Emperor Heraclius (610–641), holding the prestigious position of a high-ranking civil servant. However, his deep spiritual inclination led him to leave the imperial court around 630 and pursue monastic life at the Monastery of St. George in Cyzicus, and later in North Africa, where he dedicated himself to asceticism, prayer, and theological study.
Historical Context and Theological Contributions
Maximus lived during a turbulent period in Christian history, marked by theological disputes over the nature of Christ. The primary controversy of his time was Monothelitism, the doctrine that Christ had only one will, which was proposed as a compromise to unite factions within Christianity.
Maximus ardently opposed Monothelitism, advocating for Dyothelitism—the belief that Christ has two wills, divine and human, in accordance with his two natures. His defense of Dyothelitism was not just theological but also deeply spiritual, emphasizing the importance of Christ’s full humanity and divinity for the salvation of mankind.
Maximus the Confessor faced severe persecution due to his staunch opposition to Monothelitism, a doctrine that proposed Christ had only one will, which was supported by the Byzantine authorities as a theological compromise to unify the empire. Maximus ardently defended Dyothelitism, the belief that Christ has both a divine and a human will, essential for the full understanding of His nature and the salvation of humanity.
His uncompromising stance led to his arrest, multiple trials, and brutal punishment; he was exiled, his tongue cut out, and his right hand amputated to silence his teachings. Despite these tortures, Maximus’s steadfast faith and theological arguments significantly influenced the eventual condemnation of Monothelitism at the Third Council of Constantinople (680-681), which affirmed the doctrine of Dyothelitism, thereby securing his legacy as a pivotal defender of orthodox Christology. Despite torture, including the mutilation of his tongue and right hand to prevent him from speaking and writing, Maximus remained steadfast in his beliefs until his death in 662.
Major Works
Maximus the Confessor was a prolific writer, and his works cover a wide range of theological, philosophical, and spiritual topics. Some of his most significant writings include:
- Ambigua: A collection of writings that address difficult passages in the works of Gregory of Nazianzus, demonstrating Maximus’s deep engagement with earlier theological traditions.
- Disputation with Pyrrhus: A dialogue with Pyrrhus, the exiled Monothelite Patriarch of Constantinople, where Maximus eloquently defends Dyothelitism.
- Mystagogy: A profound commentary on the liturgy of the Eastern Orthodox Church, reflecting Maximus’s mystical theology and understanding of worship.
Famous Quotes
- On Love and Charity:
- “He who loves God cannot help but love every man as himself, even though he is grieved by the passions of those who are not yet purified.”
- Reference: Maximus the Confessor, Four Hundred Chapters on Love.
- On the Unity of Knowledge and Practice:
- “The one who knows God will follow the Lord’s footsteps, bearing the cross of the Savior. It is impossible to come near to God otherwise than by imitating his life, since God became man in order to make us gods.”
- Reference: Maximus the Confessor, Four Hundred Chapters on Love.
Influence and Legacy
Maximus the Confessor’s influence extends far beyond his lifetime. His defense of Dyothelitism was vindicated at the Third Council of Constantinople (680-681), which upheld his teachings and condemned Monothelitism as heresy. This council affirmed that Christ possesses two wills, in harmony with the doctrine of the two natures of Christ.
Maximus’s theological and philosophical insights have continued to inspire Christian thought, particularly in Eastern Orthodox Christianity. His integration of ascetic practice with theological reflection offers a holistic approach to spirituality, emphasizing that true knowledge of God involves both intellectual understanding and practical living.
His mystical theology, especially as expressed in the Mystagogy, has had a lasting impact on Eastern Christian liturgical practices and the understanding of the sacraments. Maximus’s vision of theosis, or deification, where humans are called to become partakers in the divine nature, remains a central theme in Orthodox spirituality.
References
- Maximus the Confessor, Ambigua: A critical exploration of difficult passages in earlier theological texts.
- Maximus the Confessor, Four Hundred Chapters on Love: A collection of spiritual aphorisms focused on the nature of divine love.
- Maximus the Confessor, Mystagogy: A mystical commentary on the liturgy and its theological significance.
- Third Council of Constantinople: The ecumenical council that affirmed Maximus’s teachings and condemned Monothelitism.
Maximus the Confessor’s unwavering dedication to orthodoxy, his profound writings, and his spiritual legacy continue to inspire and guide Christians around the world, affirming his role as a pivotal figure in the history of Christian theology.