Lives of Saints - Our Holy Father St. Maximos the Confessor Christianity - Books
If I speak with the languages of men and of angels, but don't have love, I have become sounding brass, or a clanging cymbal.                If I have the gift of prophecy, and know all mysteries and all knowledge; and if I have all faith, so as to remove mountains, but don't have love, I am nothing.                If I dole out all my goods to feed the poor, and if I give my body to be burned, but don't have love, it profits me nothing.                Love is patient and is kind; love doesn't envy. Love doesn't brag, is not proud,                doesn't behave itself inappropriately, doesn't seek its own way, is not provoked, takes no account of evil; 13:6 doesn't rejoice in unrighteousness, but rejoices with the truth;                bears all things, believes all things, hopes all things, endures all things.                Love never fails. But where there are prophecies, they will be done away with. Where there are various languages, they will cease. Where there is knowledge, it will be done away with.               
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Our Holy Father St. Maximos the Confessor
   

A mighty spiritual giant who was broken by nothing and no one, and whose image does not fade with time, Venerable Maximos the Confessor is a faithful indicator, even till now, of how one may follow after Christ by that path by which he himself so faithfully followed the Lord.

St. Maximos the Confessor was born in 580, a citizen of Constantinople and a nobleman. He became a high-ranking courtier at the court of the Byzantine Emperor Heraclius, and later became a monk and the abbot of a monastery not far from the capital. He was the greatest defender of Orthodoxy against what was called the Monothelite heresy, which developed from the heresy of Eutyches, i.e., as Eutyches asserted that there is only one nature in Christ, so the Monothelites asserted that there is only one will in Him — the Divine. This heresy was diametrically opposed to the long accepted Orthodox doctrine that Christ had two wills — the Divine and the human. St. Maximos resisted this assertion and found himself in opposition to both the Emperor and the Patriarch. Emperor Constans II, the successor to the Emperor Heraclius, issued his infamous "Typus" Declaration, formally accepting the Monothelite teaching as official dogma.

But St. Maximos was fearless and persevered to the end in proving that there are in the Lord two wills and also two natures. By his efforts, one Council in Carthage and one in Rome stood firm, and both these Councils anathematized the Monothelite teaching. St. Maximos’ sufferings for Orthodoxy went beyond description: he was tortured by hierarchs, spat upon by the masses, beaten by soldiers, persecuted, imprisoned, until finally, with his tongue cut out and one hand cut off, to keep him from speaking or writing, he was condemned to exile for life in Skhimaris. But his faithful assistant, St. Anastasios, continued his work of writing in defense of Orthodoxy after these events.

A profound theologian of his time and a strict defender of Orthodoxy, Maximos successfully demonstrated the incorrectness of the Monothelite heresy, for the enemies of the church persecuted him many times.

Venerable Maximos' arguments in behalf of Orthodoxy were so powerful that, after a public debate on the faith with Pyrrhus, the Monothelite Patriarch of Constantinople, the latter renounced the heresy in 645.

The heretics often went from urging and appealing Maximos, to threatening, abusing and beating him. Venerable Maximos was sent into exile several times and called back to Constantinople each time. On one occasion, St. Maximos was called back, and the imperial grandees, Troilus and Sergius, subjected him yet again to interrogation. They began to accuse St. Maximos of pride for esteeming himself as the only Orthodox who would be saved and for considering all others to be heretics who would perish.

To this the saint replied, "When all the people in Babylon were worshipping the golden idol, the Three Holy Youths did not condemn anyone to perdition. They did not concern themselves with what others were doing, but took care only for themselves, so as not to fall away from true piety. In precisely the same way, Daniel also, when cast into the den, did not condemn any of those who, in fulfilling the law of Darius, did not want to pray to God; but he bore in mind his duty, and desired rather to die than to sin and be tormented by his conscience for transgressing God's Law. God forbid that I, too, should condemn anyone, or say that I alone am being saved. However, I would sooner agree to die than, having apostatized in any way from the right faith, endure the torments of my conscience."

Then Troilus and Sergius pointed out to St. Maximos that the whole Christian world recognized the Monothelite Patriarch of Constantinople as legitimate, that all the Eastern Patriarchs and their locum tenentes were in communion with him, and that the plenipotentiary representatives of the Roman Pope would serve with the Patriarch and commune with him. Thus, he was the only one remaining in the whole world who did not recognize the Patriarch.

The saint answered, "If even the whole universe should begin to commune with the Patriarch, I will not commune with him. For I know from the writings of the holy Apostle Paul that the Holy Spirit will give over to anathema even the angels, if they should begin to preach any other gospel, introducing anything new."

Venerable Maximos remained unshaken in his religious convictions. Finally, they cut off his right hand and tongue, so that he could not proclaim or defend the truth, either by word or pen. They then dispatched him to confinement in Lazov, a region of Mingrelia in the Caucasus. Here his faithful assistant St. Anastasios continued his work of writing in defense of Orthodoxy. Venerable Maximos died on August 13, 662, foreknowing his approaching death.

Venerable Maximos wrote many theological works in defense of Orthodoxy. Especially valuable are his instructions on the spiritual and contemplative life, some of which are included in The Philokalia, a collection of patristic instructions on prayer and the ascetic life. In these ascetic instructions, the spiritual profundity and perceptiveness of St. Maximos' thought is revealed. Also, an explanation of the Liturgy that has a great theological significance has come down to us from him.

In 680, 18 years after St. Maximos gave his soul into God’s hands, the sixth Ecumenical Council outlawed the heresy Monothelitism. In addition to his theological and apologetic writings, St. Maximos left many wonderful writings on the Christian life and spiritual counsel for believers, which are of great spiritual profit to those who read them. The second volume of The Philokalia, compiled by Sts. Nikodemos of the Holy Mountain and Makarios of Corinth, contains many writings of St. Maximos, including two hundred texts on Theology and the teachings of the Lord Jesus Christ, texts on the nature of Christian love, a treatise on the Lord’s Prayer, and various other teachings. This book is currently in print and highly recommended.

The example of Venerable Maximos' courageous stand shows how an Orthodox Christian must behave in the face of apostasy — general deviation from Christ's Truth. Venerable Father Maximos, entreat God for us!

Troparion, Tone 3:
Through thee the Spirit poured forth/ streams of teaching for the Church;/ thou didst expound God the Word's self emptying,/ and shine forth in thy struggles as a true Confessor of the Faith;/ holy Father Maximos, pray to Christ our God to grant us His great mercy.

Kontakion, Tone 8:
O faithful, let us acclaim the lover of the Trinity,/ great Maximos who taught the God-inspired Faith,/ that Christ is to be glorified in two natures, wills and energies:/ and let us cry to him: Rejoice, O herald of the Faith.

Source: http://www.fatheralexander.org

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