Maximus the Confessor in the context of "Sergius I of Constantinople"

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⭐ Core Definition: Maximus the Confessor

Maximus the Confessor (Greek: Μάξιμος ὁ Ὁμολογητής, romanizedMaximos ho Homologētēs), also spelled Maximos, otherwise known as Maximus the Theologian and Maximus of Constantinople (c. 580 – 13 August 662), was a Christian monk, theologian, and scholar.

In his early life, Maximus was a civil servant, and an aide to the Byzantine Emperor Heraclius. He gave up this life in the political sphere to enter the monastic life. Maximus had studied diverse schools of philosophy, and certainly what was common for his time, the Platonic dialogues, the works of Aristotle, and numerous later Platonic commentators on Aristotle and Plato, like Plotinus, Porphyry, Iamblichus, and Proclus. When one of his friends began espousing the Christological position known as Monothelitism, Maximus was drawn into the controversy, in which he supported an interpretation of the Chalcedonian formula on the basis of which it was asserted that Jesus had both a human and a divine will. Maximus is venerated in both the Catholic and Eastern Orthodox Churches. He was eventually persecuted for his Christological positions; following a trial, his tongue and right hand were mutilated.

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👉 Maximus the Confessor in the context of Sergius I of Constantinople

Sergius I of Constantinople (Greek: Σέργιος, Sergios; died 9 December 638) was the Ecumenical Patriarch of Constantinople from 610 to 638. He is most famous for promoting Monothelitism Christianity, especially through the Ecthesis.

Sergius I was born of Syrian Jacobite heritage. He first came to power as Ecumenical Patriarch of Constantinople in 610. He was also a known supporter of Emperor Heraclius, crowning Heraclius as emperor himself in 610. Sergius I also provided support to Heraclius throughout his campaign against the Persians. Sergius I also played a prominent role in the defense of Constantinople against the combined Avar-Persian-Slavic forces during their invasion of Constantinople in 626. Sergius I's connections to both political and religious authorities gave him to his influence in both the religious and political communities to further Monoenergism as the primary formula of Christ within the church. This was met with much opposition, especially from that of the Chalcedonian supporters, Maximus the Confessor and Sophronius of Jerusalem. In response to their resistance to accept the ideas of Monoenergism, Sergius I responded with the Ecthesis, a formula which forbade discussing the idea that the Person of Christ had one or two energies in favour of Monothelitism being the idea that the Person of Christ had two natures that were united by a single will. The Ecthesis was signed by Heraclius in 638, the same year that Sergius I died.

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Maximus the Confessor in the context of Neoplatonism and Christianity

Neoplatonism was a major influence on Christian theology throughout Late Antiquity and the Middle Ages in the East, and sometimes in the West as well. In the East, major Greek Fathers like Basil, Gregory of Nyssa and Gregory of Nazianzus were influenced by Platonism and Neoplatonism, but also Stoicism often leading towards asceticism and harsh treatment of the body, for example stylite asceticism. In the West, St. Augustine of Hippo was influenced by the early Neoplatonists Plotinus and Porphyry. Later on, in the East, the works of the Christian writer Pseudo-Dionysius the Areopagite, who was influenced by later Neoplatonists such as Proclus and Damascius, became a critical work on which Greek church fathers based their theology, like Maximus believing it was an original work of Dionysius the Areopagite.

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Maximus the Confessor in the context of Protasekretis

The protasekretis or protoasekretis (Greek: πρωτ[ο]ασηκρῆτις), Latinized as protasecretis or protoasecretis, was a senior official in the Byzantine bureaucracy. The title means "first asekretis", illustrating his position as the head of the order of the asekretis, the senior class of imperial notaries.

The post evolved gradually. The first asekretis are attested from the 6th century, and several Ecumenical Patriarchs of Constantinople and one emperor, Anastasios II (r. 713–715), were drawn from their ranks. Aside from possibly anachronistic references to Maximus the Confessor being a protasekretis under Emperor Heraclius (r. 610–641), the earliest confirmed occurrence (as proto a secreta) comes from the Liber Pontificalis for the year 756. As head of the imperial chancery (the effective successor of the late Roman primicerius notariorum), the position was highly influential: in the 899 Kletorologion of Philotheos, a list of court precedence of officials, he is placed seventh among the sekretikoi, the financial ministers of the state. From documents and sigillographic evidence, the holders of the office held the dignities of protospatharios, patrikios and anthypatos. Among others, the Patriarch Photios (858–867 and 877–886) held the post.

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