Table Of ContentThe Belgrade symposium sought, through the light of the
Confessor's symphonic vision, to consider and address critical
KNOWING THE PURPOSE
questions pertaining especially to the realms of theology, philo
sophy, psychology, science, and hermeneutics, amongst others. OF CREATION THROUGH
The organizers were particularly interested in papers that bring THE RESURRECTION
to light new evidence, new readings of texts, or new interpretive
paradigms by which the relation between Christianity in anti
quity and in the twenty-first century can be profitably explored.
Scholars were invited to offer carefully worked out insights and
elucidations that bridge the gap between antiquity and moder
nity and show how Maximus' "symphony of experience" relates
to the pressing issues of our times, traversing through the chal
lenging terrain of this theology to gather diverse fruits produced
by this giant among early Byzantine theologians, who stands at
the summit of the Greek patristic tradition. In an effort to facili
tate a wide-ranging, interdisciplinary conversation, the confe
rence encouraged scholars working in any discipline-theology,
history, philosophy, art history, religious studies, classical stu
dies-to submit their most recent research. They were invited to
interrogate St Maximus'views on metaphysics, cosmology, litur
gy, science, spirituality, medicine, mathematics, ethics, and logic,
not as independent objects or areas of study, but as intercon
nected and constitutive elements ofa larger whole.
Through this approach, many areas or conditions of contem
porary life have been fruitfully explored at this Belgrade "theo
logical banquet" by engaging with the theology of St Maximus
the Confessor. These areas formed the foci of the conference:
theology and anthropology, exegesis and hermeneutics, modern
and ancient philosophy, spirituality and science, history and
eschatology, human nature and freedom, otherness and gender,
faith and reason, person and communion, psychology and bio
logy, cosmology and physics, pedagogy and sociology, sacra
ments and Liturgy, asceticism and virtue, and others. The Confe
rence also highlighted Maximus' increasingly noticeable role as a
"Saint for East and West" and the mediating potential of his pro
found theological vision for Eastern and Western Christianity. In
an age of plurality and division, it is particularly important to
know what our Tradition-shaped by the Fathers-can teach us.
In any such endeavor, Saint Maximus the Confessor stands out as
the most important theologian of the so-called Byzantine pe
riod. Yet his theology, assimilated and incorporated by Tra
BR65.M416 K56 2013
dition, has relevance beyond any single historical period; in fact,
Knowing the purpose of creation through the
the Confessor's efforts to mediate between East and West distin resurrection:
guish his work as vital for contemporary theological discourse.
, O~'iCM
f1ir51 Ho!; 0 (JJI(J lof,;',,:,
KNOWING THE PURPOSE
OF CREATION THROUG
THE RESURRECTION
Proceedings of the Symposium on
St Maximus the Confessor
Belgrade, October
18-21, 2012
Edited by
Bishop Maxim (Vasiljevic)
St Maximus the Confessor
George Kordis, egg-tempera on wooden board, 2012.
"The mystery of the incarnation of the Logos is the key to all the
inner symbolism and typology in the Scriptures, and in addition
gives us knowledge of created things, both visible and intelligible.
He who apprehends the mystery of the cross and the burial appre
hends the inwards essences of created things; while he who is initi
ated into the inexpressible power of the resurrection apprehends
Sebastian Press
the purpose for which God first established everything."
& The Faculty of Orthodox Theology - University of Belgrade
St Maximus the Confessor, Centuries on Theology and Economy (1.66) 2.013
Published by
Sebastian Press
Western American Diocese of the Serbian Orthodox Church
in collaboration with the Faculty ofO rthodox Theology of the University ofB elgrade
Edited by
Bishop Maxim (VasiljeviC)
Prep ress & printing
Content
Interklima- grafika, Vrnjacka Banja
Contemporary Christian Ihought Series, number 20 Preface .......................................................... ix
List of abbreviations ............................................. . xv
First edition: Sebastian Press, 2013
Festal Ekloge for our Holy Father Maximus the Confessor ........... . xvii
Copyright © 2013 Sebastian Press
Address all correspondence to: Chapter I: Sources) Influences) Appropriations
Sebastian Press
1621 West Garvey Avenue The Mystery of Christ:
Alhambra, California 91803 God's Eternal Gospel, for Man and for the World
BishopAtanasije (jevtic) ofH erzegovina ....................... 17
Email: [email protected]·:· Website: http://www.westsrbdio.org
St Maximus the Confessor:
The Reception of His Thought in East and West
Publishers Cataloging-in-Publication
Ft: Maximos Simonopetrites (Nicholas Constas). . . . . . . . . . . . . . . . . . 2.5
Knowing the purpose of creation through the resurrection: proceedings of
Maximus Confessor, Leontius of Byzantium,
the symposium on St Maximus the Confessor, Belgrade 18-2.1 October 2.012. I ed
ited by Bishop Maxim (Vasiljevic). --Alhambra, Calif: Sebastian Press & the Fac and the Late Aristotelian Metaphysics of the Person
ulty of Orthodox Teology, University of Belgrade, 2.013. Brian E. Daley .............. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 55
p.;cm. Maximus the Confessor and John Philoponus
in Their Approach to Theology and Philosophy
(Contemporary Christian thought series; no. 2.0)
Grigory Benevitch . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 71
ISBN: 978-r-936n3-09-1
Includes bibliographical references and index.
Chapter II: Person) Nature) Freedom
1. Maximus, Confessor, Saint, approximatelys80-662.--Congresses. 2.. Theology,
Doctrinal--History--Earlychurch, ca. 30-600--Congresses. 3. Free will anddetermin Person and Nature in the Theology ofSt Maximus the Confessor
ism--Religious aspects--Christianity--Congresses. 4-Hermeneutics--Religious aspects Metmpolitan John (Zizioulas) ofP ergamon . . . . . . . . . . . . . . . . . . . . . . . . 85
--Christianity--Congresses. 5. Christianity--Philosophy--Congresses. 6. Resurrec
St Maximus' Concept ofa Human Hypostasis
tion--History of doctrines--Congresses. I. Vasiljevic, Maxim. II. Univerzitet u Beogra
Torstein Theodor TollifSen . .. . . .. .. .. .. .. . . .. .. .. . . . .. . . . . . .. .. .. . IIS
duo Pravoslavni bogoslovski fakultet. III. Symposium on St Maximus the Confessor
(2.lld: 2.012.: Belgrade) IV. Series: Contemporary Christian thought series; no. 2.0. St Maximus the Confessor's Contribution(s )
BR6s.M416 KS6 2.013 2.013933158 to the Notion of Freedom
2.301.14092.--dc2.3 1304 H: Demehios Bathrellos . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 129
v
St Maximus the Confessor on the Will The Cosmos of the World and the Cosmos of the Church: Saint Maximus
David Bradshaw. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 143 the Confessor, Modern Cosmology and the Sense of the Universe
The Dialectic ofC ommunion and Otherness in St Maximus' Alexei V. Nesteruk . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. 297
Understanding of the Will
JohnPanteleimonManoussakis................................... 159 Chapter VI: Church) Death) Resurrection) Eschata
The Concept OH~l~ (hexis) in the Theological Anthropology
The Roots of the Church according to St Maximus the Confessor
of Saint Maximus the Confessor
Bishop Ignatije Midic. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 337
Philipp GabrielRenczes. . . . . . . . . . . .. . . . . . . . . . . . . . . . . . . . . . . . . .. 181
The Views ofSt Maximus the Confessor on the Institutional Church
AndrewLouth ............................................... 347
Chapter III: Body) Pathos) Love
Death, Resurrection, and the Church in St Maximus' Theology
Saint Maximus on the Mystery of Marriage and the Body:
Bishop Maxim Vasiljevic .................................. : .. . 357
a Reconsideration
The Ontological Realism of our Hopes Hereafter:
Adam G. Cooper. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 195
Conclusions from St Maximus the Confessor's Brief References
Pathos and Techne in St Maximus the Confessor
Christos Yannaras ........................................... . 379
Joshua Lollar. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 223
Learning How to Love: Saint Maximus on Virtue
Chapter VII: Contemporary Readings
Aristotle Papanikolaou. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 239
A Contemporary Synthesis of St Maximus' Theology:
The Work of Fr. Dumitru Sdniloae
Chapter IV: The Interplay oJInterpretations
Calinic Berger. . . . . . . .. . . . . .. . . . . . . . . . . . . .. . . . . . . . . . . . . . . . . .. 389
The Interpretive Dance: Concealment, Disclosure, and Deferral
Georges Florovsky's Reading of Maximu s: Anti-Bulgakov or Pro-Bulgakov?
of Meaning in Maximus the Confessor's Hermeneutical Theology
Paul L. Gavrilyuk. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. 407
PaulM Blowers............................................. 253
John the Evangelist as John the Forerunner? Chapter VIII: Addendum to the Symposium
First Thoughts on the Use of Scripture inAmbiguum 21
George Pal'senios-. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. 261 A Note on the Definition ofXp6vo~ and aiwv
in St Maximus the Confessor through Aristotle
Contextualization and Actualization of St Maximus'
Sotiris Mitralexis. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. 419
Textual and Spiritual Heritage
Nino Sakvarelidze .. . . . . . . . . . . . . . . . . . . . . . . . . . . .. . . . . . . .. . . . . . 271 Maximus and the Healing of the Sexual Division of Creation
KostakeMilkov) DPhil (Oxon) ................................ 427
Chapter V: Cosmic Dimension "Hypostasis;' "Person;' "Individual;' "Mode": A Comparison between
the Terms that Denote Concrete Being in St Maximus' Theology
Where and When as Metaphysical
Dionysios Sklil'is .. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. 437
Prerequisites for Creation in Ambiguum 10
PascalMuellerJourdan. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. 287
vi vii
if
Overview the Symposium
"Knowing the Purpose of Creation Through the Power
of the Resurrection": Symposium Memoranda
DanielMackay .............................................. 451
The Theological Interpretation of the Frescoes of the Church
Preface
of Saint Maximus the Confessor in Kostolac, Serbia
Fr Stamatis Skliris . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. 467
The present volume is a collection ofp resentations delivered at the
Notes on Authors. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. 473
St Maximus the Confessor International Symposium held in Belgrade
Index o/Scriptural Re.forences ...................................... 483 at the University of Belgrade from 18 to 21 October 2012.
Index ofP atristic Re.forences . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. 486 The primary motivation for organizing this Symposium arose from
a desire to suitably honor the commemoration in 2012 oft he 1350th an
Index ofC lassical Re.forences ....................................... 497
niversary of the repose of St Maximus the Confessor. Inspired by the
Index ofN ames ................................................... 499
enthusiasm and support ofm any scholars, and most notably by Bishop
Atanasije of Herzegovina to whom we owe our heartfelt gratitude, the
Department of Patristic Studies of the Faculty of Orthodox Theology
oft he University ofB elgrade in Serbia, in collaboration with the Ortho
dox Christian Studies Program of Fordham University, organized this
international symposium on Saint Maximus under the title: "Knowing
the Purpose of Creation through the Power of the Resurrection." The
title oft he conference is based on Saint Maximus' words in his Centuries
on Theology andEconomy (1.66):
He who is initiated into the inexpressible power of the Resurrection
apprehends the purpose for which God first established everything.
A second incentive for the conference, equally important for the
organizers, was the awareness that 32 years have passed since the ep
ochal event of that first-ever symposium on St Maximus the Confessor,
held in Fribourg, Switzerland, September 2-5,1980. The twenty-nine
studies from that symposium, the work of the leading Maximus schol
ars of the middle of the twentieth century, were published the follow
ing year in Actes du Symposium sur Maxime Ie Confesseur, edited by
Felix Heinzer and Christoph Schonborn. The resulting book instantly
became an indispensible reference volume summing up an entire gen
eration of Maximu s studies since they had been re-energized 40 years
earlier by the publication of Hans Urs von Balthasar's Cosmic Liturgy
ix
Preface Preface
in I941. One of the participants in the Fribourg symposium, Brian Dal dernity and show how Maximus' "symphony of experience" relates to
ey, is also a contributor to the Belgrade symposium, thus bridging the the pressing issues of our times, traversing through the challenging ter
whole past generation of Maxim ian scholarship since Fribourg. In the rain of this theology to gather diverse fruits produced by this giant
last decades of the twentieth century, patristic studies as a whole, and among early Byzantine theologians, who stands at the summit of the
the study ofv arious aspects of the theology ofM aximu s the Confessor Greek patristic tradition. In an effort to facilitate a wide-ranging, inter
in particular, have grown exponentially. Interest in the great Confessor disciplinary conversation, the conference encouraged scholars working
crosses confessional lines. He has become a central point of reference in any discipline-theology, history, philosophy, art history, religious
in Orthodox-Catholic dialogue. A major theologian of the Byzantine studies, classical studies-to submit their most recent research. They
Church, Saint Maximus is venerated in both Eastern and Western were invited to interrogate St Maximus' views on metaphysics, cosmol
Christian traditions as a theologian ofI ncarnation and Resurrection in ogy, liturgy, science, spirituality, medicine, mathematics, ethics, and
his deepest intuitions. One oft he goals oft he Belgrade Symposium was logic, not as independent objects or areas of study, but as interconnect
therefore to continue the work oft he Fribourg Symposium not only by ed and constitutive elements of a larger whole.
summarizing the current state of Maximian scholarship as it exists in Through this approach, many areas or conditions ofc ontemporary
the early twenty first century, but also by highlighting those ecumenical life have been fruitfully explored at this Belgrade "theological banquet"
and eirenic elements of St Maximus' teaching that cross confessional by engaging with the theology ofSt Maximus the Confessor. These ar
lines, and further by drawing on the multi-dimensional light ofh is the eas formed the foci of the conference: theology and anthropology, ex
ology to engage the issues that are relevant for our time now and into egesis and hermeneutics, modern and ancient philosophy, spirituality
the foreseeable future. and science, history and eschatology, human nature and freedom, oth
It has often been observed that Saint Maximus preferred to leave erness and gender, faith and reason, person and communion, psychol
"sketches" of his thought-opuscula, chapters, scholia-rather than a ogy and biology, cosmology and physics, pedagogy and sociology, sac
thoroughly condensed system. And yet his thought is not unsystem raments and Liturgy, asceticism and virtue, and others. The Conference
atic; rather the "system" ofh is thought lies in the Christophanic "sym also highlighted Maximus' increasingly noticeable role as a "Saint for
phonia" of his theological vision. His "symphonic" exegesis proves to East and West" and the mediating potential ofh is profound theological
be tremendously critical and fruitful today, as he invites us to discover vision for Eastern and Western Christianity. In an age of plurality and
spiritual benefits in the most obscure corners of Scripture and all real division, it is particularly important to know what our Tradition
ity: integrating theory and practice, he has been called a cosmic theo shaped by the Fathers-can teach us. In any such endeavor, Saint Max
logian, offering a vision of the "cosmic liturgy:' inspiring a "cosmologi imus the Confessor stands out as the most important theologian of the
cal prophecy" and "eucharistic cosmology." so-called Byzantine period. Yet his theology, assimilated and incorpo
The Belgrade symposium sought, through the light of the Confes rated by Tradition, has relevance beyond any single historical period;
sor's symphonic vision, to consider and address critical questions per in fact, the Confessor's efforts to mediate between East and West dis
taining especially to the realms of theology, philosophy, psychology, tinguish his work as vital for contemporary theological discourse.
science, and hermeneutics, amongst others. The organizers were par The Belgrade Symposium brought together the following speakers:
ticularly interested in papers that bring to light new evidence, new read Demetrios Bathrellos, Grigory Benevitch, Calinic Berger, Paul Blowers,
ings of texts, or new interpretive paradigms by which the relation be David Bradshaw, Adam Cooper, Brian Daley, Paul Gavrilyuk, Atanasije
tween Christianity in antiquity and in the twenty-first century can be Jevtic, Joshua Lollar, Andrew Louth, John Panteleimon Manoussakis,
profitably explored. Scholars were invited to offer carefully worked out Maximos ofSimonopetra, Ignatije Midic, Pascal Mueller-Jourdan, Alex
insights and elucidations that bridge the gap between antiquity and mo- ei Nesteruk, Aristotle Papanikolaou, George Parsenios, Philipp Gabriel
x xi
Prefoce Prefoce
Renczes, Nino Sakvarelidze, Torstein Tollefsen, George Varvatsoulias,
by the grace-filled presence of a precious and holy relic of St Maximus
Maxim Vasiljevic, Christos Yannaras, and John Zizioulas.
the Confessor. His incorrupt hand was brought from the Holy Moun
The papers and discussions in this volume of the proceedings of
tain ofA thos, thanks to the generosity of Heg o urn enos Fr. Parthenios
the Belgrade Symposium amply attest to the reputation ofS aint Maxi
of the Monastery ofSt Paul and the monastery Brothers, and was placed
mus the Confessor as the most universal spirit of the seventh century,
in the Faculty Chapel for veneration throughout the time of the con
and perhaps the greatest thinker of the Church. Twenty eight studies
ference. Several other dimensions of the liturgical-canonical heritage
have been gathered in the present volume, which is organized into eight
of the Church were in evidence throughout the conference in honor
chapters, each of them corresponding to the proceedings of the Sym
and praise of the achievements ofSt Maximus. He received a FestalEk
posium, all of which are of intense interest and importance. Chapter
loge, a hymn (chanted at vigils after the polyeleos) written and set to
One brings to light new evidence regarding the sources, influences, and
music by the monks of Simonopetra. New icons of St Maximus were
appropriations ofSt Maximus' teaching. His mediatorial role as one of
written and brought to the conference for contemplation and venera
the few genuinely ecumenical theologians of the patristic era is ac
tion. Vigils and services were performed. In this way each person there,
knowledged and affirmed. Chapter Two offers some crucial clarifica
participants, students, and the entire gathering, had an opportunity to
tions on the relationship between person, nature, and freedom. In
honor his theology through the sanctuary of our logoi, to praise him in
Chapter Three we find substantial discussion on body, pathos, love,
new hymns brought from Mount Athos, to contemplate his image on
eros, etc. New interpretive paradigms and insights are proposed in
many new icons, to venerate the relic ofh is incorrupt hand, to partici
Chapter Four, while the next chapter presents the Confessor's cosmo
pate in a all-night vigil, and even to participate in the consecration of a
logical perspective in light of modern scientific discoveries. Some im
local church in his name.
portant ontological and ecclesiological issues are discussed in Chapter
We are grateful to all the participants who are contributors of the
Six, while in Chapter Seven we are able to see what contemporary syn
present volume. We are grateful for the help offered by Sebastian Press,
thesis is possible through St Maximus' thought. Chapter Eight offers
the publishing house of the Serbian Western American Diocese.
further readings by engaging younger scholars who did not present
their papers at the conference but whose studies were accepted by the
Bishop Maxim (Vasiljevic)
organizers. In the two final texts we find an important overview of the
Symposium with a description of the conference's flow and a theologi
cal interpretation of the frescoes of the Church of Saint Maximus the
Confessor in Kostolac, Serbia.
Theology in the mind of St Maximus was never confined to the
conceptual and discursive dimension alone; it always aspired to the ex
perience and vision of God in 1Hnity. Holy Tradition for the Confes
sor was the living reality of the Presence of God incarnate-and expe
rienced-in ecclesial worship, in revelation, in relics, in sacred images,
in words inspired by the Holy Spirit in Scripture and the great teachers
of the Church, in the transformative reciprocity of ascesis and prayer.
A unique feature of the Belgrade Symposium, impossible to convey in
the pages of a book but tangibly experienced by all at the conference,
was the specific spiritual-charismatic component given to the gathering
xii
List of abbreviations
Amb. Ambiguorum liber (Ambig. Thom. 1-5) CCSG 48,
3-34; (Ambig. foh. 6-71) PG 91, ro61-417
Anim. Opusculum de anima, PG 91, 353-61
Ascet. Liber asceticus, CCSG 40
Cap. Capita [= Diversa capita], PG 90, II77-1392,
Cap. theol. Capitum theologicorum et oeconomicorum duae centuriae,
PG 90, ro84-I73
Carit. Capita de caritate quattuor centuriae, PG 90, 960- ro73
Disp.Biz. Disputatio Bizyae cum Theodosio, CCSG 39, 73-151
Ep. Epistulae (1-45), PG 91, 361-650
Ep.Anast. Epistula adAnastasium monachum, CCSG 39, 161-3
Ep. sec. Th. Epistula secunda ad Thomam, CCSG 48, 37-49
Exp.PS.59 Expositio in Psalmum lix, CCSG 2,3, 3-2,2,
Myst. Mystagogia, Soteropoulos 19932, [= PG 91, 657-717]
Opusc. Opuscula theologica etpolemica (1-2,7), PG 91, 9-2,85
Or.Dom. Expositio orationis dominicae, CCSG 2,3, 2,7-73
Pyrr. Disputatio cumPyrrho, PG 91, 2,88-353
QD. Quaestiones et dubia, CCSG ro
QThal. Quaestiones ad Thalassium, CCSG 7 and 2,2,
QThp. Quaestiones ad Theopemptum, PG 90, 1393-1400
Rel. mot. Relatio motionis, CCSG 39, 13-51
xv
'ElCl0l'~ '7t'(l:VYjl't)PtlC~ ~t~ 't'OV OO'tOV '7t'a't'epa ~[-tWV
Ma;l[-tov 't'ov (O[-tol0l'Yj't'~v
Festal Ekloge
for our Holy Father Maximus the Confessor*
I. «'Y7rot-tV€ WV V7rE(lELVet 'rev Kuplov Kett7rpOerEOXE (l0l, Kett Eler~KoverE 'r~~
OE~erEW~ (lov» ('retA(l. 39, 2). Xct1pE O(lOAO/,Yj'rCt Ma~l(lE, oupaVlE aV8pW7rE,
Ket'ret<!>V/,~ 'rWV ev ava/,Kat~. flE~etl ~(lWV 'rev u(lVOV Kett 'r~v etlvEerlv, oerlE
7ranp, 'rwv /'Epetlp6nwv 'r~v ooev 'rov (letp'rvplov erov. AAAYjAov'let.
I. I waited patiently for the Lord, and He attended to me, and hear~
kened to my supplication (Ps 39:2). Rejoice, 0 confessor Maximus, heav~
enly man, you are our refuge in times of distress! 0 righteous father,
accept our hymn and praise, for we honorably celebrate the way ofy our
martyrdom. Alleluia.
2. «n(lolw8Yjv 7rEAEKaVl epYj(llK0, E/,EVV~8Yjv WerEt VVKTlK6pet~ EV
OlK07rEOC{.l» ('retA(l. 101, 7). 0 oerl6~ erov KuplE, w~ EPeter'r~~ 'r~~ ero<!>let~:
OAYjV 'r~v OlKOV(lEVYjV OOEueret~, OVK EIXE 7rOV 7~V X&cpCiA1v xAlvca (Met'r8. 8,
20), ew~ 015 'r~v 7rVO~V a<!>~KEv aVOpElct 'rft tvxft. AAAYjAov'let.
2. I have become like a pelican oft he wilderness, like an owl in a ruined
house (Ps 101:7). Your righteous one, 0 Lord, as a lover of wisdom, tra~
versed the whole inhabited world, but he had nowhere to lay his head (Mt
8:20), until his last breath, when he expired with courage ofs oul. Alleluia .
• A hymn written by Fr. Maximos of Simonopetra, and set to music by Fr. Gregory of
Simonopetra. TheEkloge is chanted at vigils after the po/yeleos. "Ekloge" means "selection;' and
thus each musical unit begins with a psalm verse appropriate to the category of saint or feast
being celebrated. The English translation is a free rendering of the Greek.
1 Ambigua ad Ihomam 1.1.
xvii
Festal Ekloge for 0111' Holy Father Maxim os the Confessor Festal Ekloge for 0111' Holy Father Maxim os the Confessor
3. «Llla TOV~ AO)'OU~ TWV xelAewv <TOU ~)'W ~<jlvAa;a 6oov~ <TKAYjpa~» venerate Christ as perfect God and perfect man, One and the same in two
('YaA/l. 16, 4). TOVTO ave<jlwvYj<Ta~ 7ro».aKl~ 7raTEp, .Q 7raTep <TE7rTe, T~V essences, and thus we revere two energies and two wills. Alleluia.
<jlWV~V TOV Ao)'ou oexo/levo~, Ma;l/le, /lexpl~ a7rOTO/l~~ T* <T* )'AW<T<TYj~ 7. «KaUX~<TOVTal O<TLOl ~V Oo;ft Kat a),aAAla<TOVTal ~7rt TWV KOlTWV
a».' OV TOV AO)'OU. A».YjAov·ia. aVTWV» ('YaA/l. 149, S). TIaTepwv KAeo~ Ma;l/le, a)'cml1 TOV t>7rep<jl~/lou
3. On account ofY our words, I have kept ways that are hard (Ps 16: 4). eeopp~/lOVO~ fpYj)'oplou, Ta a7r0pYjeeVTa aVTov AO)'la ~TpaVW<Ta~,5 eewp~
Many were the times when you spoke these words, 0 venerable father <Ta~ ~v aVT0 OAOV TO eloo~ TOV 6VOpWVTO~ 8eov.6 AAAYjAov'ia.
Maximus, but you accepted the Lord's call, and so endured the severing 7. The righteous will rejoice in glory, and shall exult on their beds (Ps
ofy our tongue, but this did not silence your words. Alleluia. 149:S). 0 Maximus, glory of the Fathers: moved by your greatlove for
4. «To a),a»'la/la /lou AVTpw<Tal /le a7ro TWV KUKAW<TaVTWV /le» ('YaA/l. St Gregory the Theologian, you clarified his difficult sayings, seeing in
31,7). Nvv a)'a».lO/leVO~:'O<Tle, <TW<TOV /le a7ro TWV KUKAW<TaVTWV /le Octl/lO him the reflection of the whole form of God, who looks out from with
vwv. Xcifpo~ 7raTEp 7ra/l/laKapl<TTe, t>7rapxWV 6oYj)'o~ et~ T~V 7rOAUKlVouvoTa in him. Alleluia.
TYjV eaAa<T<TaV TOV ~lou, AVTPW<Tctl ~/lct~ TOV~ Tl/lWVTa~ <Te ~K TWV a».E7raA 8. «'Ya».aTe T0 KuplC{.l ol O<TLOl aVTOV Kat ~;o/loAo)'el<Tee Tft /lv~/ll1 T~~
A~AWV KU/laTWV TWV AO)'l<T/lWv. A».YjAov·ia. a)'LO<TVvYj~ aVTov». ('YaA/l. 29, s). Me)'l<TTE Ma;l/le, ~K<jlaVTWp TOV Ao)'ou,
1
4. My Joy, deliver me ftom those that have surrounded me (Ps 31:7). T~V 7rct<Tav XV<TlV <To<jlla~ el<Toe;a/levo~, ~V <TEctUT0 Eoel;a~ TOV 8eov Tcif~
Now that you are rejoicing in heaven, 0 righteous one, save me from CtpeTca~ <TW/laTOV/levov,7 AAAYjAov'ia.
the demons that have surrounded me. Rejoice, 0 all-blessed father; be 8. Sing to the Lord, you His saints) and give thanks for the reme-
ing a guide on the dangerous seas of life, deliver us, who honor you, mbrance ofH is holiness (Ps 29:S). 0 great Maximus, revealer of the Lo
from the endless waves of evil thoughts. Alleluia. gos, you received the whole outpouring ofw isdom, showing forth God
S. «'EKo7rla<Ta KpaSWV ~~pa)'xla<Tev 6 Aapu)'; /lou, ~;eAl7rOV ol6<jleaA embodied in yourself by means of the virtues. Alleluia.
/lol /lou a7ro TOV ~hlselv ~7rl TOV 8eov /lou» ('YaA/l. 68,4). Mwii<T~v /ll/lOV-
/levo~, eeo<jlaVTwp, ola<Txl<Ta~ TO KaAU/l/la TWV al<TeYjTWV, a7reKaAuta~ TOV~
KeKpU/l/levou~ ~V T0 ~aeel AO)'OU~ TWV OVTWV, Kal et<TeOU~ ~V T0 )'vo<jlC{.l 8eov
)'vwplSWV Kat 8eov )'Vwplso/levo~. 3 A».YjAov·ia.
s.
I am weary ofcrying, my throat has become hoarsej my eyes have
failedf tom waiting on my God (Ps 68: 4). Imitating Moses, 0 revealer of
God, you parted the covering of the sensible world, revealing the prin
ciples of beings hidden in the depths of creation; and you entered into
the dark cloud, knowing God and being known by Him. Alleluia.
6. «BeAo~ vYj7r[wv ~)'evV~e<Tav al7rAYj),at aVTWV Kat ~;Yj<TeevYj<Tav ~7r'
aVTOV~ al )'AW<T<Tctl atJTWv» ('YaA/l. 63, 8). 'O/loAo),YjTa, Ma;l/le, ~oloa;a~
~/lct~ Xpl<TTOV 7rp0<TKuvelv 8eov TeAeLOV Kat &,vepW7rOV TeAelOV, TOV atJTOV
~V EKaTep~ OV<T[~, OVO <Te~OVTe~ Ta~ ~vep)'ela~ Kat Ta eeA~/laTa.4 A».YjAov'ia.
6. Their wounds were caused by the weapons ofchildren, and their tongues
have set them at naught (Ps 63:8).0 Confessor Maximus, you taught us to
2 Capita de caritate 1.52. 5 Ambigtla ad Iohannem et Thomam.
3 Ambiglla ad Iohannem ro. 6 Ambigtla ad Iohannem ro.
4 Ambiglla ad Ihomam 5; Opuscuia {mlllta}. 7 Ambigtla ad Ihomam 1.
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