By Hans Urs von Balthasar

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 nice treasures of Christian culture, which at the moment have been buried through imperial and ecclesial censure. Von Balthasar used to be an expert at the Church Fathers-Irenaeus, Origen, Gregory of Nyssa, Augustine, and exceptionally, Maximus the Confessor. This masterpiece on Maximus broke new flooring at that time.This is the 1st English translation of the newest variation of this acclaimed paintings. This publication offers a strong, appealing, religiously compelling portrait of the concept of an enormous Christian theologian who may, for this booklet, have remained in basic terms an vague identify within the handbooks of petrology. the following the heritage of theology has develop into itself a manner of theological mirrored image. "The spirituality of Maximus is pithily summarized in what's essentially the most profound scholarly ebook ever written approximately Maximus, Cosmic Liturgy, via Hans Urs von Balthasar." -Jeroslav Pelikan, writer, Maximus Confessor: chosen Writings

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Extra resources for Cosmic Liturgy: The Universe According to Maximus the Confessor

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This polemic dominated the second half of his life and work and brought about his death as confessor of the faith. It shaped his theological attitudes to their very depths: he did not die simply for a formula, after all, but for the heart of the world. The key word of the Chalcedonian formula is the seed from which his understanding of reality could and did develop: cwuyxvnuC;, "without confusion" . Only here was the latent pantheism of the ancient Alexandrian Christology-an element foreign to the spirit of both the Bible and classical Greece-finally expelled.

No being can permanently isolate itself through its own particularity or through the drive of its nature toward some other end; rather, everything remains, in its very being, bound without confusion to everything else, through the single, enduring relationship of all to their one and only source. This supreme power overshadows the individual relationships that are to be seen in every individual nature, not in a way that corrupts or eradicates or terminates them, but in order to dominate and illuminate them as the whole does its parts-or better, in order to reveal itself also as the cause of the whole of things, thanks to which both the whole and the parts of the whole are revealed and come to be, while the power itself remains the radiant cause of them all.

See M ax ime le Coufcsscur, Vi<' dl' III Vi('~~c, cd . M . J. ] IH INTRODUCTION prvcisions on Monothelitism. About the same time the Exposition, Lord's Prayer was probably written, as well as the Mystagogy, 95 whi ch in many ways is closely related, both in tone and in content, to the Ambigua. In the years that followed (630 until about 634), he was probably occupied with his great work, the Quaestiones ad Thalassium , to which the short Quaestiones ad Theopemptum are stylistically related. The Two Hundred Chapters on Knowledge are dependent on both the Ambigua and the Quaestiones ad Thalassium; as I have demonstrated, they presuppose the existence of the latter and so must have been composed about 634 or shortly afterward.

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