Today the Orthodox Church remembers St. Maximos the Confessor, the great saint who — virtually alone — stood against the Monothelite heresy and its powerful allies in the Church and in the Byzantine Empire. The importance of St. Maximos (580-662) also is built on his work in the Philokalia, the collection of texts written between the fourth and the fifteenth centuries by spiritual masters of the Eastern Christian tradition.
Here is St. Maximos on truth (Third Century, 32):
Because it transcends all things, truth admits of no plurality, and reveals itself as single and unique. It embraces the spiritual potentialities of all that is intellective and intelligible, since it transcends both intellective and intelligible beings; and by an infinite power it encompasses both the ultimate origin and the ultimate consummation of created beings and draws the entire activity of each to itself. On some it bestows lucid spiritual knowledge of the grace they have lost, and to other it grants, through an indescribable mode of perception and by means of participation, clear understanding of the goodness for which they long.
On “divine power” (Third Century, 12):
Providence has implanted a divine standard or law in created beings, and in accordance with this law when we are ungrateful for spiritual blessings we are schooled in gratitude by adversity, and brought to recognize through the working of divine power. This is to prevent us from becoming irrepressibly conceited, and from thinking in our arrogance that we possess virtue and spiritual knowledge by virtue and not by grace.
The editors of the Philokalia note that when St. Maximos “opposed Monothelitism, this was not because of some technicality, but because such a view subverted the understanding of the full reality of man’s salvation and deification in Christ. The Monotheletes wished to reconcile the supporters of the Council of Chalcedon (451), who ascribed two natures to the incarnate Christ, with the Monophysites, who believed that He has only one nature; and so they proposed as a compromise the theory that Christ has two natures, the one divine and the other human, and but only a single will. Against this St. Maximos maintained that human nature without a human will is an unreal abstraction: if Christ does not have a human will as well as a divine will, He is not truly man; and if He is not truly man, the Christian message of salvation is rendered void.”
Father Alexander Mileant describes the saint’s courageous stand against this heresy:
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 St. 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.”
You are a guide of Orthodoxy, a teacher of piety and modesty, a luminary of the world, the God inspired pride of monastics. O wise Maximos, you have enlightened everyone by your teachings. You are the harp of the Spirit. Intercede to Christ our God for the salvation of our souls.