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<title>Maximus the Confessor</title>
<authors>Wikipedia</authors>
<publisher>wikipedia.org</publisher>
<publishedplace>network</publishedplace>
<publishedyear>2010</publishedyear>
<edition></edition>
<category>7th-century Byzantine people</category>
<section id="13808" fatherid="0" title="" lv="" priority="-1" level="1">
Maximus the Confessor (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, he 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.
After moving to Carthage, Maximus studied several Neo-Platonist writers and became a prominent author. When one of his friends began espousing the Christological position known as Monothelitism, Maximus was drawn into the controversy, in which he supported the Chalcedonian position that Jesus had both a human and a divine will. Maximus is venerated in both Eastern Christianity and Western Christianity. His Chrisological positions eventually resulted in his torture and exile, soon after which he died. However, his theology was vindicated by the Third Council of Constantinople and he was venerated as a saint soon after his death. His feast day is celebrated twice during the year: on 13 August and 21 January. His title of Confessor means that he suffered for the Christian faith, but was not directly martyred.

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<section id="13809" fatherid="0" title="Life" lv="" priority="2" level="1">
<section id="13810" fatherid="13809" title="Early life" lv="" priority="1" level="2">
Very little is known about the details of Maximus' life prior to his involvement in the theological and political conflicts of the Monothelite controversy.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 convincingly 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, December 2-4, 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. 
Maximus was most likely born in Constantinople even though a biography written by his Maronite opponents has him born in Palestine. His position as the personal secretary to Heraclius has been taken as an indication that Maximus was born into Byzantine nobility.See "Maximos, St., Confessor" in the Oxford Dictionary of the Christian Church, ed. F.L. Cross (London: Oxford Press, 1958) (ISBN 0-1921-1522-7). "This great man was of a noble family of Constantinople." For reasons unknown, Maximus  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. "Theology without practice is the theology of demons". (Most famous quote)
When the Sassanid Empire 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 the Christological writings of Gregory of Nazianzus and Pseudo-Dionysius the Areopagite. It was also during his stay in Carthage that Maximus began his career as a theological and spiritual writer. Maximus was also held in very high esteem by the exarch and the population as a holy man, ostensibly becoming an influential unofficial political advisor and spiritual head in North Africa.

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<section id="13811" fatherid="13809" title="Involvement in Monothelite controversy" lv="" priority="2" level="2">
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 to appease those whose Christology was declared heresy at Chalcedon. 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").
The Monothelite position was promulgated by Patriarch Sergius I of Constantinople and by Maximus' friend and successor as the Abbot of Chrysopolis, Pyrrhus.: "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 ..." Following the death of Sergius in 638, Pyrrhus succeeded him as Patriarch, but was shortly deposed due 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.Philip Schaff, History of the Christian Church, Volume IV: Mediaeval Christianity. A.D. 590-1073 (online edition)§111, accessed 15 January 2007. However, on the death of Emperor Heraclius and the ascension of Emperor Constans II, Pyrrhus returned to Constantinople and recanted of his acceptance of the Dyothelite ("two wills") position.
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."Maximus the Confessor", in The Westminster Dictionary of Church History, ed. Jerald Brauer (Philadelphia: Westminster Press, 1971) (ISBN 0-6642-1285-9). This is generally known as the First or Second Lateran Synod, and is not recognized as an Ecumenical Council. The 105 bishops present condemned Monothelitism in the official acts of the synod, which some believe may have been written by Maximus.For example, Gerald Berthold, "Maximus Confessor" in Encyclopedia of Early Christianity, (New York:Garland, 1997) (ISBN 0-8153-1663-1). 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.David Hughes Farmer, The Oxford Dictionary of the Saints (Oxford:Oxford University Press, 1987) (ISBN 0-1986-9149-1) p.288. This made Martin the last Bishop of Rome to be venerated as a martyr.

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<section id="13812" fatherid="13809" title="Trial and exile" lv="" priority="3" level="2">
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, the Monothelite position 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.
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  hand cut off, so that he could no longer write letters . Gerald Berthold, "Maximus Confessor" in Encyclopedia of Early Christianity, (New York:Garland, 1997) (ISBN 0-8153-1663-1). 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.George C. Berthold (1985), Maximus Confessor: Selected Writings, p. 31. Paulist Press, ISBN 0809126591. He died soon thereafter, on 13 August 662.For example, see Catholic Forum. 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. The events of the trials of Maximus were recorded by Anastasius Bibliothecarius.

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<section id="13813" fatherid="0" title="Legacy" lv="" priority="-3" level="1">
<section id="13814" fatherid="13813" title="" lv="" priority="-1" level="2">
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 of all charges against him.
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. 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." In the Roman Catholic Church the veneration of Maximus began prior to the foundation of the Congregation for the Causes of Saints.

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<section id="13815" fatherid="13813" title="Theology" lv="" priority="2" level="2">
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 Erigena at the request of Charles the Bald.
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."Maximos, St., Confessor" in the Oxford Dictionary of the Christian Church, ed. F.L. Cross (London: Oxford Press, 1958) (ISBN 0-1921-1522-7). One sees this especially in Maximus' Mystagogy and Ambigua. 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."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).
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."Maximos, St., Confessor" in the Oxford Dictionary of the Christian Church, ed. F.L. Cross (London: Oxford Press, 1958) (ISBN 0-1921-1522-7).
Regarding salvation, Maximus has been described as believing in believed in apokatastasis, the idea that all rational souls will eventually be redeemed, like Origen and St. Gregory of Nyssa."Apokatastasis" Theandros: An Online Journal of Orthodox Christian Theology and Philosophy. Accessed Aug. 12, 2007.   While this claim has been disputed,Hans Urs von Balthasar, Cosmic Liturgy: The Universe According to Maximus the Confessor (Ignatius Press, 2003), 355-356. ISBN 0-8987-0758-7. others have argued that Maximus shared this belief in universal reconciliation with his most spiritually mature students.John C. Médaille. "The Daring Hope of Hans Urs Von Balthasar". Accessed Aug. 12, 2007.
Other than the work by another Christian universalist, Scotus in Ireland, Maximus was largely overlooked by Western theologians until recent years.The Oxford Dictionary of the Saints (David Hugh Farmer), which does not have an entry for Maximus, is an excellent example of how the West overlooked Maximus for years. The Systematic Theology of Robert Jenson, written in the late 1990s, is an example of how Western theologians are rediscovering Maximus. See also "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); O'Carroll names Hans Urs von Balthasar as a "pioneer" in the Western rediscovery of Maximus. The situation is different in Eastern Christianity, where Maximus has always been influential. The Eastern theologians Simeon the New Theologian and Gregory Palamas are seen as intellectual heirs to Maximus. Further, a number of Maximus' works are included in the Greek Philokalia - a collection of some of the most influential Greek Christian writers.

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<section id="13816" fatherid="13813" title="Writings" lv="" priority="-3" level="2">
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<section id="13817" fatherid="0" title="References" lv="" priority="-4" level="1">
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<section id="13818" fatherid="0" title="Further reading" lv="" priority="-5" level="1">
<section id="13819" fatherid="13818" title="" lv="" priority="-1" level="2">
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<section id="13820" fatherid="13818" title="Collections of Maximus' writings" lv="" priority="-2" level="2">
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<section id="13821" fatherid="13818" title="On the theology of Saint Maximus" lv="" priority="-3" level="2">
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<section id="13822" fatherid="0" title="External links" lv="" priority="-6" level="1">
Category:580 births
Category:662 deaths
Category:Byzantine saints
Category:Christian theologians
Category:Eastern Orthodox saints
Category:Eastern Catholic saints
Category:Anatolian Roman Catholic saints
Category:Saints from Anatolia
Category:7th-century Byzantine people
Category:7th-century Christian saints

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