By Hans Urs Von Balthasar
Maximus the Confessor, saint and martyr, is the theologian of synthesis: of Rome and Byzantium, of antiquity and the center a long time, reexcavating the nice treasures of Christian culture, which at the moment were buried by means of imperial and ecclesial censure. Von Balthasar used to be an expert at the Church Fathers--Irenaeus, Origen, Gregory of Nyssa, Augustine, and especially, Maximus the Confessor. This masterpiece on Maximus broke new flooring at the moment. this is often the 1st English translation of the most recent version of this acclaimed paintings. This ebook offers a robust, beautiful, religiously compelling portrait of the idea of an enormous Christian theologian who may possibly, for this e-book, have remained in simple terms an imprecise identify within the handbooks of patrology. right here the heritage of theology has develop into itself a manner of theological mirrored image.
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Additional info for Cosmic Liturgy: The Universe According to Maximus the Confessor (Communio Books)
Even before 619, Sergius had been involved in negotiations with both orthodox and Monophysite bishops; during his overseas campaigns between 622 and 630, the emperor had held several theological disputations and dialogues on the same issue . On the Catholic side, Cyrus of Phasis was convinced of the new approach, and in 630 he was given the patriarchal see of Alexandria, a position he immediately used to try and win over that city's many Monophysite Christians to reunion. In 633, an act of union was agreed on in Alexandria, which was greeted in Constantinople with great satisfaction.
The notion of existing "without confusion" (aovYX1JLW£) will allow the Greek genius for clarity, precisely in this kind of reflection, to achieve a final triumph, while the notion of "individual being" (uJtoo'taOL£), as the contribution of Christian theology, will become, in its intellectually highest form, the necessary condition of that triumph. In the sphere of a Christian philosophy of person and existence, the clarity of the Greek grasp of the world of being was to find its final fulfillment.
For Maximus, however, a synthetic understanding of Christ became a theodicy for the world: ajustification not simply ofits existence but of the whole range of its structures of being. All things , for him, had become organic parts of ever-more-comprehensive syntheses, had become themselves syntheses pointing to the final synthesis of Christ, which explained them all. One cannot avoid seeing here an anticipation of the christological conclusion of Nicholas of Cusa's Docta Ignorantia, or that of the young Hegel, whose philosophical notion of synthesis was a secularized derivative of biblical theology.