Doctrinal Themes and Denominational Traditions

1. Introduction

Maximus the Confessor (c. 580–662 AD) was a Byzantine monk, mystic, and theological defender of Chalcedonian orthodoxy during a time of severe imperial and ecclesiastical controversy. His most significant contribution lies in his insistence on the doctrine of the two wills of Christ (dyothelitism)—that Jesus possesses both a divine and a human will, united without confusion in one person. He also developed a rich, mystical theology of deification (theosis), the spiritual ascent of humanity into full communion with God. Through suffering, exile, and ultimately mutilation for his convictions, Maximus exemplified the theological martyr.

2. Historical Context

Maximus lived during the height of Christological conflict in the Byzantine Empire. Though the Council of Chalcedon (451 AD) had defined Christ as one person in two natures, the continuing debates between Chalcedonians and Miaphysites led to new compromises—most notably Monothelitism, the teaching that Christ had only one will.

This doctrine was politically motivated to unify the empire but theologically dangerous. Maximus vehemently opposed it, affirming that if Christ lacks a human will, then He does not fully redeem human nature. His opposition led to trial, exile, and the brutal punishment of having his tongue and right hand cut off—yet his theology ultimately triumphed at the Third Council of Constantinople (681 AD).

3. Theological Contributions

a. Dyothelitism – Two Wills of Christ

Maximus insisted that Christ, as fully God and fully man, must possess both a divine will and a human will. These wills are distinct yet harmonious—the human will always follows and never contradicts the divine will.

His argument was not only Christological but also soteriological: Christ must redeem the human will by assuming and healing it. As he wrote:

“That which is not assumed is not healed.”

This mirrors the earlier insights of Gregory of Nazianzus but expands them into a more developed metaphysical anthropology.

b. Theosis – Deification of the Human Person

Maximus taught that the goal of salvation is not merely forgiveness but participation in the divine life. Through Christ, humans are invited into perichoretic union with the Trinity—not by nature, but by grace. This concept of theosis is foundational in Eastern Orthodox spirituality.

The human journey to God involves:

Purification (detachment from passions)
Illumination (growth in virtue and understanding)
Union (mystical participation in divine love)

c. Cosmic Christology and Logoi

Maximus developed a cosmic vision of Christ as the Logos, in whom all things are created and toward whom all things are drawn. Each created thing contains a “logos” (rational principle), and human beings, through contemplation and obedience, align themselves with the divine Logos.

This cosmic dimension links Maximus to later ecological and sacramental theology.

d. Ascetic and Mystical Theology

Maximus’ writings deeply shaped the Hesychast tradition and Eastern Orthodox monastic spirituality. He taught that spiritual transformation requires inner stillness, prayer, and the surrender of the will to God’s providence.

4. Key Writings

Ambigua (Difficulties) – Theological responses to ambiguous passages in Gregory Nazianzus. Deeply metaphysical and spiritual.
Questions to Thalassius – Treatises on Scripture and theology in dialogical format.
Mystagogia – A mystical and liturgical commentary on the Divine Liturgy as a path to union with God.
Chapters on Love (Centuries on Charity) – Aphoristic spiritual teachings on love, detachment, and theosis.

5. Denominational and Thematic Significance

Maximus is a saint in Eastern Orthodoxy, Catholicism, and Oriental Orthodoxy, though theological terminology continues to be a point of ecumenical dialogue. His work is foundational for:

Eastern Orthodox theology – especially in liturgy, Christology, and spiritual anthropology
Catholic theology – Pope Benedict XVI praised Maximus for synthesising liturgy, Scripture, and mysticism
Modern theological anthropology – his insights into the will, nature, and desire are influential in theological ethics

Key themes:

Hypostatic union and dyothelitism
Spiritual ascent and divine-human communion
Cosmic Christology and sacramental theology
Suffering and obedience as salvific

6. Legacy and Contemporary Relevance

Maximus’ theology speaks powerfully to the modern Church:

In anthropology, his emphasis on the will offers a theological response to debates on freedom, psychology, and ethics.
In mysticism, his model of theosis shapes contemporary Orthodox spiritual formation.
In Christology, his defence of the two wills ensures a proper balance between Christ’s divinity and humanity.
In liturgical theology, Mystagogia undergirds the sacramental worldview of Eastern Christianity.

He is often cited in modern theological renewal, including Radical Orthodoxy, Orthodox-Catholic dialogues, and ecological theology.

7. Critical Reception and Debates

Some critics find Maximus’ metaphysical language dense and difficult, especially in the Ambigua.
His cosmic theology has been viewed by some as speculative, though others see it as visionary and unifying.
His anti-Monothelite stance was politically explosive, and some questioned whether the Church’s unity was worth the division.

Yet his status as a Confessor—one who suffers but does not die for the faith—cements his role as a theological martyr for Christological truth.

8. Conclusion

Maximus the Confessor stands as a beacon of courage, precision, and mystical insight in the history of Christian theology. His insistence on the full humanity of Christ, his vision of deification, and his integration of liturgy, Scripture, and spiritual discipline remain essential to understanding what it means to be human in Christ. Through suffering and contemplation, Maximus reveals that true union with God begins with obedience and ends in glory.

9. References

Maximus the Confessor (2003). On the Cosmic Mystery of Jesus Christ, trans. P. Blowers & R. Wilken. Crestwood: St Vladimir’s Seminary Press.
Maximus the Confessor (1985). The Philokalia: Volume 2, ed. G.E.H. Palmer et al. London: Faber and Faber.
von Balthasar, H. U. (1990). Cosmic Liturgy: The Universe According to Maximus the Confessor. San Francisco: Ignatius Press.
Louth, A. (1996). Maximus the Confessor. London: Routledge.
Thunberg, L. (1985). Man and the Cosmos: The Vision of St. Maximus the Confessor. Crestwood: St Vladimir’s Seminary Press.
Daley, B. (2002). The Hope of the Early Church. Cambridge: Cambridge University Press.

Maximus the Confessor – Two Wills of Christ and the Spiritual Journey to Deification