Maximus’ philosophical theology synthesizes a wide and diverse range of intellectual sources. Throughout his writings, Maximus interweaves philosophical concepts in order to address particular issues within various contexts. Maximus’ originality is evident in his recasting of various traditions into an ascetic spiritual theology. Maximus advanced a mystical vision that synthesized dogmatics and the spiritual life in order to explain how humanity moves into closer communion with God. Maximus’ intellectual sources reach back from Plato to his contemporaries, such as Leontius of Byzantium.
Maximus was thoroughly influenced by Neoplatonic thought. However, Maximus’ relationship to Origen of Alexandria remains an open question (Sherwood 1955; Balthasar 2003). Maximus developed his theology during the so-called Origenist controversy, which was escalating after Emperor Justinian’s condemnations against Origen. However, Maximus’ attitude toward Origen remains opaque. Maximus’ work has been interpreted as a synthesis of Origen’s theology, but the degree of interrelatedness is difficult to assess. Maximus’ doctrines often move beyond Origen and Neoplatonism. For example, Maximus’ concept of the eternal state of humanity involves an ongoing restful movement, whereas Origen stresses an absolute rest.
Beyond Origen, Maximus was heavily influenced by the “scholastic” Aristotelianism of the seventh century. Leontius of Byzantium and Sophronius (patriarch of Jerusalem) significantly influenced Maximus’ intellectual life. Furthermore, Maximus’ work is preoccupied with affirming the Councils (Nicea, Chalcedon, and Chalcedon II). Maximus’ Christology is articulated within the imperial philosophical circles of the late sixth and the seventh century. Maximus’ employment of philosophical terms, his mode of discourse, and the overall complexity of his thought are derived from this Neo-Chalcedonian intellectual environment.
World History
