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Maximus the Confessor, saint and martyr, is the theologian of synthesis: of Rome and Byzantium, of antiquity and the Middle Ages, reexcavating the great treasures of Christian tradition, which at that time had been buried by imperial and ecclesial censure. Von Balthasar was an authority on the Church Fathers--Irenaeus, Origen, Gregory of Nyssa, Augustine, and above all, Maximus the Confessor. This masterpiece on Maximus broke new ground at that time. This is the first English translation of the latest edition of this acclaimed work. This book presents a powerful, attractive, religiously compelling portrait of the thought of a major Christian theologian who might, for this book, have remained only an obscure name in the handbooks of patrology. Here the history of theology has become itself a way of theological reflection.
- Sales Rank: #741486 in Books
- Model: 1746117
- Published on: 2003-05-01
- Original language: English
- Number of items: 1
- Dimensions: 9.04" h x 1.07" w x 6.04" l, 1.28 pounds
- Binding: Paperback
- 424 pages
Review
"The spirituality of Maximus is pithily summarized in what is probably the most profound scholarly book ever written about Maximus, Cosmic Liturgy, by Hans Urs von Balthasar."
Most helpful customer reviews
23 of 23 people found the following review helpful.
Misleading title, but excellent discussions on God and Christology
By Jacob
As flawed as this book is at times, it is truly the work of a genius. Hans urs von Balthasar's (hereafter HuvB) erudition is staggering. What sort of man could systemize such literature? Not only did this book help set the standard for Maximus studies, but it also was a new benchmark in Patristics and Christology.
EDIT: Long ago I criticized HuvB for his suggesting that Bulgakov's Sophiology leads to Soviet Totalitarianism. I retract that. I still think it is a rather crude generalization, but it does have a grain of truth to it: systems which focus on the unity of the One have trouble with individual liberty.
HuvB sets Maximus as a figure who synthesized not only all of Patristic literature, but also the currents of East and West. Maximus took the best of St Dionysius, Origen, and St Gregory of Nyssa. According to HuvB, one can summarize Maximus along several principles: (1) the free origin of the ideas of God as creator (pro Dionysius and contra Origen); (2) the divinization of all creatures according to the Incarnation according to God's decision--or more precisely, the Incarnation to use theosis to counter the work of the fall; (3) the rooting of the intelligible principles (logoi) of all individual things in the divine Logos (125).
HuvB next has an important chapter critiquing Origen's idea of movement. (Interestingly, and this point is not made, the chapter on "movement" is a good counter to many Mormon apologetics that posit either a pre-existent fall or the fact that God the creator was once a creature; not that Origen believed this, but many Mormons do take his conclusions and reformulate them according to their system).
There is a good section on space, time, and extension (139-144). Maximus evidently anticipated the early Medieval debate on universals and particulars. According to HuvB, "Universals presuppose the expansion (diastole) of particulars, which in turn makes possible their own contraction (systole)" (160). This discussion will ultimately hinge the crucial discussion on hypostasis and ousia later in the book.
God Beyond Number and Outside Himself
While HuvB is often guilty of reading later philosophical debates back into earlier periods, he does suggest that Maximus' understanding of "Being" and "motion" preserves the doctrine of God from later critiques (ala Hegel and Heidegger). Maximus rejects "simple being" (anticipating Jean-Luc Marion), noting that being is always marked by qualities and is limited therefore. That is why God stands outside of being (cf. David Bentley Hart and St John of Damascus).
As God is not "simple Being," neither is God merely the numbers "3" and "1." Yes God is a Trinity in unity, but numbers do not define God. Numbers are a sign that point towards something else. God is not the number 3/1, but those 2 numbers point towards God (cf. St Basil on the Holy Spirit). Thefore; God is beyond number.
HuvB then begins his section on humanity's relation to God. After dealing with numerous problems, HuvB summarizes five syntheses: Christ unites "man and woman...unites the earth by abolishing the division between earthly paradise and rest of globe...unites earth and heaven...unites sensible and intelligible things...and ultimately unites created and uncreated nature" (273).
The "money-maker" of the book is his section on the two natures of Christ. HuvB raises the same problem that Sergius Bulgakov raised (more on that irony later!): how do we speak of the synthesis of natures without creating yet a third nature or a second hypostasis (214)? HuvB (or Maximus) says that Christ's human nature is one that has been translated into a new manner of existing.
HuvB defines ousia as the real totality to which the universal concepts refer (217). The problem here is that ousia is generic. Does Christ take on a "generic" human nature? He might or might not, but at this level the language is ambiguous. How does Maximus move the discussion forward? I really don't know. HuvB has a dense discussion on pp. 219-221.
Regarding prosopon, hupostasis, and person, HuvB/Maximus seems very close to Bulgakov and Sophia. The hypostasis is always incarnate in a nature (224). The discussion continues on the next five pages.
Evaluation
Now for the criticisms:
My criticisms of the book in no way detract from the scholarship of the book. HuvB has done groundbreaking work. The parts on Origen and the Areapogite are probably the best out there. His talk on number as sign pointing beyond probably cut the Gordian knot of postmodernism.
Problems with the book:
HuvB has an annoying habit of reading back into the Fathers current philosophical debates as though positions they held. He really wants to make St Maximus a proto-Hegelian, minus the errors of Hegel, and sees Maximus anticipating (if not secretly holding) all of the theology of St Thomas Aquinas.
He reads Maximus' appeal to the Pope has an early church endorsement of Papal Supremacy and probably infallibility. While it is true that all of the Fathers ascribed primacy to the Pope as the Bishop of Rome, first among equals, it is quite another thing to read Vatican I back into the Fathers!! HuvB also claims that Maximus held to the Filioque but aside from a vague reference to an untranslated section of Patrologia Graece, he offers no proof.
He tries to use St Maximus as a refutation of the Russian Sophiologists: Bulgakov, Florensky, and Solovyov. While Solovyov's gnosticism is fair game, HuvB's criticism of the other Russians is inaccurate at best. I grant HuvB the right to point out ambiguities and weaknesses in 19th century Sophiology--I myself do that quite frequently. He does not have the right to call it Gnosticism when the same arguments that apply to Sophiology also apply to St Maximus--arguments that HuvB has listed as positives of St Maximus!!! LOL!!! , on the next page he praises Alyosha Karamazov for kissing the earth. He says (quite rightly, I might add) that is an extension of St Maximus's thought. There's only one problem with that. Fyodor Dostoevsky was a disciple of--you got it--Vladimir Solovyov and his Sophiological Godmanhood! Alyosha's act is a Sophianic one.
Anyway, the book is dense and hard reading, yet it repays itself immensely.
1 of 5 people found the following review helpful.
no title
By zat montieth
incomparable, in the treatment and the value of the thought of the subject, Maximus, whose thought and obedience to thought challenges the reader
13 of 14 people found the following review helpful.
A classic work on Maximus
By Michael S. Mcintyre
It would be difficult to overpraise this book. No monograph on Maximus, that I have seen, captures the breadth and depth of the Confessor's thought more ably than this one. Brian Daley, the translator, has done us a great service by translating this book into English. In Cosmic Liturgy, Balthasar's tremendous erudition is immediately obvious, but whereas many scholars of his stature write rather timidly and seem reluctant to stick their necks out, Balthasar writes with great boldness and high enthusiasm. As one of the other reviewers noted, there is inevitably some admixture from Balthasar himself, if only in terms of those aspects of Maximus that he chooses to emphasize. But no author, no matter how avowedly neutral, can avoid putting something of his own stamp on his subject. Balthasar's intellectual portrait of Maximus, as contained in this book, has been a wellspring for students of Maximus and Maximian studies ever since it first appeared (in 1941), and its fecundity shows no signs of diminishing. If you are just beginning to be interested in Maximus, besides reading Maximus' own words, and there is no substitute for that, you simply must read this book.
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