Cosmic Liturgy: The Universe According to Maximus the by Hans Urs Von Balthasar

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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 while, reexcavating the good treasures of Christian culture, which at the moment were buried through imperial and ecclesial censure. Von Balthasar was once an expert at the Church Fathers--Irenaeus, Origen, Gregory of Nyssa, Augustine, and specially, Maximus the Confessor. This masterpiece on Maximus broke new flooring at the moment. this is often the 1st English translation of the most recent variation of this acclaimed paintings. This e-book provides a strong, beautiful, religiously compelling portrait of the concept of an immense Christian theologian who could, for this e-book, have remained in simple terms an imprecise identify within the handbooks of patrology. the following the historical past of theology has turn into itself a manner of theological mirrored image.

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Extra resources for Cosmic Liturgy: The Universe According to Maximus the Confessor (Communio Books)

Sample text

In the same year, Honorius died. His successor, Severinus, was first informed that the emperor's confirmation of his election would depend on his subscribing to that document; eventually he was confirmed, but only an early death (640) prevented him from having to take a stand on the Ekthesis. Whether he in fact had rejected Monotheletism before his death is unclear. John IV, who succeeded him, did so at a Roman synod, but the acta have not been preserved. At about this time, Maximus took over the leadership of th e struggle against monotheli tism .

Einsi dcln , 1954) . I inte nd to dea l late r wi th the criti cism of Wa lther Vo lker, in Gregor "(>11 Nvssa 11 /5 Mvstikcr (Wi csbad eu , 1955) , 4 J and n, 5. 66 INTRODUCTION THE SYNTHESIS christological formulation, seen in its deepest implications, also serve as the right model for the world? That, at least, is how Maximus understood it. No one could have done this before Chalcedon, and it took a further two centuries before the implications of Chalcedon had been fully thought through. Later there would be less chance of success: Scotus Erigena already stood outside Christology's sphere of influence and thought simply in metaphysical terms of the relation of God to the world.

For as the Logos accomplished divine works in the flesh, but not without the cooperation of a body animated by a rational soul, so the Holy Spirit accomplishes in the saints the ability to understand mysteries, but not without the exercise of their natural abilities or without their seeking and careful searching for knowledge. And if th e saints have searched and sought, . . they surely were aided in their quest by the grace of the Spirit, who spurred on their theoretical and practical reason to study and investigate these things .

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