Byzantine Gospel: Maximus the Confessor in Modern by Aidan Nichols

By Aidan Nichols

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I{o di San Massimo it Croce opens by rcf~ri'ing to I.. " Responding to a request from BishopJohn, Maximus (;0 njessOTe, proposes to': :~J. 1' niyslhl' lit' Diru. /0 vt ru c! r,>Ii(/IIf' tlu F5. \ I' ArPbjmgi((' (Louvaiu 1~F)q) . ISceA. Nich o ls. )·/Ifl/)IJ(~/C({(h(j/i,. )'. ~/(H)' (Edinburgh I~)~)l). pp. ~7·l-277. "V. Croce, Tradizioru:» ncrrra. op. cii.. p. l~. "P. Sherwood. All An1l%ff'.! \( ". op. , p. ~~). " There then follows what Croce describes as a set of five syllogisms of a rigorously rational Aristotelean-Stoic kind.

H. IHO-l~}~>. Byzantine Gospel 30 form the perception, by experience, of what is known. With this kind of knowledge we are furnished in the present life. The other, assuredly veracious, consists purely in experience in act, without reason or concepts, and it gains in an integral fashion the perception of what is known, through grace, by participation. " Ratiocinative, intellectual knowledge is distinguishable, in other words, by its rclativitywhcn compared with the perceptual, cxper icn rial knowledge that is the eschatological gift of God.

1. Yiuorio Croce on Maximus' Theological Method 35 thanks to its assistance, one gathers the spirit, (to pneuma) , the meaning (to shnainomen, he dianoiai . what is intended by God (la noethenta, ho logos) . Although the Bible, in one way, simply illustrates a wider scheme, in another perspective, it is unique. For, as Croce's sub-heading indicates, it is itself, for Christian faith, the Word of God. Writing in the context of ancient Christendom, . Maximus had no need to justify the claim that the Scriptures '\.

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