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MAXIMUS CONFESSOR (ca. 580-662) The Church’s Mystagogy |
The full text of The Church’s Mystagogy is available in the translation of G.C. Berthold, Maximus Confessor, Selected Writings, (ser. Classics of Western Spirituality, Paulist, 1985), to which the present translation is indebted. Greek: Massimo Confessore. La mistagogia, Altri Scritti, Testi Cristiani (Florence 1931) pp. 122-214 ed. R. Cantarella.
[theosis]
St. Maximos: Mystagogy
Concerning the symbolism of certain rites performed in the worship [synaxis] of the Holy Church.
CHAPTER 21
The significance of the conclusion of the mystical service [hierurgy]: [i.e.,] when these hymns are sung, “One is Holy, One is the Lord”, and so on.
The acclamation at the end of the mystical service made by all the people: namely, “One is Holy...” represents that in gathering and union transcending [all] reason and intellect [nous] that will take place between those who have been mystically and wisely initiated by God in the mysterious union [henosis] of the divine simplicity in the incorruptible age of the noetic world.
They see the light of the invisible and ineffable glory and together with the powers[=angels] on high they become capable of receiving the blessed purity.
Afterwards, as the final conclusion, comes the distribution of the sacrament [mysterion] thattransforms into itself those who worthily partake of it, making them similar to that good which is [their] source by means of grace and participation
They lack nothing of this good that is possible and can be attained by human beings.
Therefore they also are and can be called godsby adoption through grace because all of God entirely fills them and leaves no part of them empty of his presence.
CHAPTER 24
[...] To make it easier to remember, if you wish, let us recapitulate the meaning of what has been said by running over it briefly.
The holy church is, as we have said, the sign [typos] and image [eikon] of God: for it is through [the Church] that he, in his infinite power and wisdom, brings an unmixed union into being, made up of the diverse essences of beings.
As creator he unites them to himself in their highest [attainment]:
And so for all the faithful, the grace and calling of faith joins each one to the other in a single form:
Those who practice asceticism and virtue are brought into a single identity of will - an unbreakable and indivisible concord - with the contemplatives who seek knowledge:
It is a sign [typos] of both the noetic and sensible worlds, the sanctuary symbolizing the intelligible world, and the nave [signifying] the world of sense.
It is also an image of the human [person]: the sanctuary reminds one of the soul; while and the nave suggests the body.
And [the church] is also a sign [typos] and image of the soul considered in itself: for in the sanctuary it bears the glory of the contemplative element; while in the nave it possesses the orderly behavior of the active part.
The first entrance during the [eucharistic] celebration [synaxis] signifies (broadly-speaking) the first appearance of [Christ] our God, and especially the conversion of those who are led by him and with him:
[1] from unbelief to faith, and
[2] from vice to virtue, and
[3] from ignorance to knowledge.
The readings that take place next signify (broadly-speaking) the divine wishes and intentions by which everyone should be instructed and which they should implement, especially[the following].
[1] In regard to believers: their teaching and progress according to faith;
[2] In regard to those who practice [asceticism]: their firm disposition towards virtue; by submitting themselves to the divine law of the commandments they establish themselves bravely and unshakenly against the devil’s tactics and escape his contrary works.
[3] In regard those who [seek spiritual] knowledge through contemplation: [the readings] signify they are borne unwaveringly to the truth [by] gathering together as far as possible the spiritual meanings [logoi] of sensible realities and of the Providence that concerns them,
The divine melodies of the chants indicate the divine pleasure and delight which comes takes place in the souls of all.
By means of [these chants] they are mystically strengthened: they forget past labors for virtue and are renewed in eager desire for the divine and pure benefits yet to be achieved.
The holy Gospel is (broadly- speaking) a symbol of the fulfillment of this [present] age.
More specifically:
[1] In regard to believers it indicates the complete disappearance of the primordial deception;
[2] In regard to those who practice [asceticism], the mortification and consumation of law and reasoning according to the flesh
[3] In regard to those who [persue spiritual] knowledge, the gathering and ascent toward the most comprehensive [inner-]meaning [logos] from the many and varied [inner-]meanings [logoi], once the most detailed and varied natural contemplation has been attained and transcended.
The descent of the high priest [i.e. bishop]from the throne and the dismissal of the catechumens signifies (broadly-speaking) the second coming of our great God and Savior Jesus Christ from heaven, together with the separation of sinners from the saints and the just retribution rendered worthily to each.
More specifically:
[1] In regard to believers it means the perfect assurance in faith produced by the Word of God which is invisibly present to them; every [tempting-]thought [logismos] that somehow still staggers in regard to faith is thereby dismissed from them like the catechumens.
[2] In regard to those who practice [asceticism], perfect dispassion [apatheia] serves as the means by which every passionate and unenlightened thought departs from the soul,
[3] In regard to those who [pursue spiritual] knowledge, is suggests the comprehensive science of whatever is known, by means of which all images of material [things] are chased away from the soul.
The ceaseless and consecrating doxology of the holy angels in their “Holy, holy, holy” signifies, (broadly-speaking), that equality of lifestyle, conduct and harmony in rendering divine praise that will characterize both heavenly and earthly powers in the age to come
Then the human body rendered immortal by resurrection will no longer weigh down the soul by corruption, nor will it be weighed down; instead, through transformation into incorruption it will take on the power and capacity to receive God’s advent.
More specifically:
[1] for believers it signifies theological competition with the angels in regard to faith;
[2] for those who practice [asceticism] it is the splendor of life equal to the angels insofar as this is possible for human beings, and [well-tuned] vigor in theological hymnody;
[3] In regard to those who [pursue spiritual] knowledge, endless thoughts, hymns, and movements concerning the Godhead which are equal to the angels, so far as humanly possible.
The blessed invocation [epiklesis] of [our] great God and Father and the proclamation “One is holy ...” and the partaking of the holy and life-giving mysteries - these signify that which will come in every way to all the worthy through the goodness of our God:
adoption,
union,
familiarity,
likeness to God and
deification
By this means God himself will be “all in all” equally in [all] of the saved: as a pattern of beauty resplendent as a cause in those who are resplendent along with him in grace by virtue and knowledge.[...]
