In 1054 CE, the Great Schism between Eastern and Western Christianity occurred, and the official break of communion between the two ancient branches of the church continues to this day. There have been numerous church commissions and academic groups created to try and bridge the ecumenical divides between East and West, yet official communion is still just out of reach. The thought of St. Maximus the Confessor, a saint of both churches, provides a unique theological lens through which to map out a path of ecumenical understanding and, hopefully, reconciliation and union. Through an exposition of the intellectual history of Maximus' theological influence, his moral and spiritual theology, and his metaphysical vision of creation, a common Christianity emerges. This book brings together leading scholars and thinkers from both traditions around the theology of St. Maximus to cultivate greater union between Eastern and Western Christianity.

This study contextualizes the achievement of a strategically crucial figure in Byzantium's turbulent seventh century, the monk and theologian Maximus the Confessor (580-662). Building on newer biographical research and a growing international body of scholarship, as well as on fresh examination of his diverse literary corpus, Paul Blowers develops a profile integrating the two principal initiatives of Maximus's career: first, his reinterpretation of the christocentric economy of creation and salvation as a framework for expounding the spiritual and ascetical life of monastic and non-monastic Christians; and second, his intensifying public involvement in the last phase of the ancient christological debates, the monothelete controversy, wherein Maximus helped lead an East-West coalition against Byzantine imperial attempts doctrinally to limit Jesus Christ to a single (divine) activity and will devoid of properly human volition. Blowers identifies what he terms Maximus's "cosmo-politeian" worldview, a contemplative and ascetical vision of the participation of all created beings in the novel politeia, or reordered existence, inaugurated by Christ's "new theandric energy". Maximus ultimately insinuated his teaching on the christoformity and cruciformity of the human vocation with his rigorous explication of the precise constitution of Christ's own composite person. In outlining this cosmo-politeian theory, Blowers additionally sets forth a "theo-dramatic" reading of Maximus, inspired by Hans Urs von Balthasar, which depicts the motion of creation and history according to the christocentric "plot" or interplay of divine and creaturely freedoms. Blowers also amplifies how Maximus's cumulative achievement challenged imperial ideology in the seventh century--the repercussions of which cost him his life-and how it generated multiple recontextualizations in the later history of theology.

This study contextualizes the achievement of a strategically crucial figure in Byzantium's turbulent seventh century, the monk and theologian Maximus the Confessor (580-662). Building on newer biographical research and a growing international body of scholarship, as well as on fresh examination of his diverse literary corpus, Paul Blowers develops a profile integrating the two principal initiatives of Maximus's career: first, his reinterpretation of the christocentric economy of creation and salvation as a framework for expounding the spiritual and ascetical life of monastic and non-monastic Christians; and second, his intensifying public involvement in the last phase of the ancient christological debates, the monothelete controversy, wherein Maximus helped lead an East-West coalition against Byzantine imperial attempts doctrinally to limit Jesus Christ to a single (divine) activity and will devoid of properly human volition. Blowers identifies what he terms Maximus's "cosmo-politeian" worldview, a contemplative and ascetical vision of the participation of all created beings in the novel politeia, or reordered existence, inaugurated by Christ's "new theandric energy". Maximus ultimately insinuated his teaching on the christoformity and cruciformity of the human vocation with his rigorous explication of the precise constitution of Christ's own composite person. In outlining this cosmo-politeian theory, Blowers additionally sets forth a "theo-dramatic" reading of Maximus, inspired by Hans Urs von Balthasar, which depicts the motion of creation and history according to the christocentric "plot" or interplay of divine and creaturely freedoms. Blowers also amplifies how Maximus's cumulative achievement challenged imperial ideology in the seventh century—the repercussions of which cost him his life-and how it generated multiple recontextualizations in the later history of theology.

Maximus the Confessor (c. 580-662) has become one of the most discussed figures in contemporary studies of Byzantine theology and philosophy. This book integrates for the first time Maximus' works and thought into the history of his life in the politically troubled times of seventh-century Byzantium.

Maximus the Confessor, saint and martyr, is the theologian of synthesis: of Rome and Byzantium, of Eastern and Western theology, 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, Evagrius Ponticus, Augustine, and above all, Maximus the Confessor. This masterpiece on Maximus broke new ground at that time. Subsequent editions included new material from decades of research. 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. It is based on an intelligent and careful reading of Maximus's own writings. Here the history of theology has become itself a way of theological reflection.

This book challenges the popular understanding that all Byzantines regarded the Christian faith, Hellenic cultural legacy, and Roman imperial tradition as inextricably linked. To this end, it outlines and explores the patristic resistance to the emperor’s involvement in ecclesial affairs as evidenced by the writings of St. Maximus the Confessor and his disciples, in addition to their martyrial and monastic influences. It therefore considers what the orthodox Christians of the Early Byzantine period perceived as their identity capital, including the virtues defined by the New Testament and such Late Antique texts as the Acts of Justin and the Sayings of the Desert Fathers. Factoring in the theological crisis of the seventh century, this investigation highlights how the Confessor’s clerical and lay accusers reclaimed the Greek legacy to distinguish themselves from the defenders of Christ’s two wills residing in “Old Rome”. Contrary to the conviction of many scholars, this book discloses that many Byzantines did not recognise anything holy about the office of the emperor (with the church fathers especially rejecting imperial trappings).

An authoritative life of Edward the Confessor, the monarch whose death sparked the invasion of 1066 One of the last kings of Anglo-Saxon England, Edward the Confessor regained the throne for the House of Wessex and is the only English monarch to have been canonized. Often cast as a reluctant ruler, easily manipulated by his in-laws, he has been blamed for causing the invasion of 1066—the last successful conquest of England by a foreign power. Tom Licence navigates the contemporary webs of political deceit to present a strikingly different Edward. He was a compassionate man and conscientious ruler, whose reign marked an interval of peace and prosperity between periods of strife. More than any monarch before, he exploited the mystique of royalty to capture the hearts of his subjects. This compelling biography provides a much-needed reassessment of Edward’s reign—calling into doubt the legitimacy of his successors and rewriting the ending of Anglo-Saxon England.

Taken together, these two volumes collect seventy-five essays written by Professor Andrew Louth over a forty-year period. Louth's contribution to scholarship and theology has always been significant, and these essays have been collected from journals and edited collections, many of which are difficult to access, and are here made available over two thought-provoking and wide-ranging volumes. Volume I focuses on a variety of topics in Patristics, or early Christian studies. In these essays, Louth discusses early Christian thinkers from the early second century through to Photios of Constantinople in the east (in the tenth century) and Thomas Aquinas in the west (in the thirteenth century). Constant figures who appear at the heart of these volumes are Maximos the Confessor (c.580 - 662) and John of Damascus (676-749).

Jaroslav Pelikan, the foremost church historian of the twentieth century, is honored by this collection of essays written by his colleagues and former students in honor of his 80th birthday celebration; Pelikan himself contributed an autiobiographical sketch, and the final lecture.