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Cosmic Vision in Maximus the Confessor ― God, Satan and the Fall of Adam

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기독교신학연구소 (Christian Theology Institute Center)|2017.11|신학과 선교 (Theology and Mission)|제51호|pp. 9-52|DOI 10.35271/cticen.2017..51.9

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GodSatanAugustineSinPassions금욕주의죄Asceticism사탄어거스틴하나님Maximus the ConfessorAdam’s Fall고백자 막시무스아담의 타락욕망들
주제분류기독교신학

초록

Maximus the Confessor is one of the most important theologians in the patristic era. His influence on the Byzantine Christianity is enormous. Such importance has been appreciated among scholars in Europe and two Americas. Little attention, however, has been paid to this great Byzantine theologian in current Korean scholarship. To fill this scholarly gap, this paper has investigated one of the foundations of his thought: two cosmic visions of God and Satan. I began with a discussion of “The Ascetic Nature of the Maximian Thought” (II). As Sherwood has pointed out, the whole system of Maximian thought is ascetical and mystical. To understand Maximus and his thought, one must always bear in mind that the ascetic vision underlies his writings. Such ascetic awareness has enlightened the Maximian understanding of Adam’s fall. In Parts III and IV, we have witnessed the two opposing cosmic visions God and Satan had and how such clashes led into the fall of Adam. The cosmic vision of God, in a nutshell, is the deification of humanity. Through deification, God desires to bestow eternal well-being upon human beings as he has provided being for them through creation. God wills to be one with human beings and the whole creation through them. God’s unifying cosmic vision evidences his unbounding love and dedication to humanity. On the contrary, the cosmic vision of Satan is separation, division, and enmity between all: between God and creatures and between one another. He aims to disintegrate the unified cosmos into corruption, death, and non-being. In this cosmic clash, human beings became victims of Satan’s scheme. Adam’s fall is based upon three factors: his own free will, the Devil, and failure of being watchful. These three factors caused Adam to make his movement toward the sensible world, transgressing the commandment of God (the first sin). As a result, Adam and all his posterity introduced the second sin (consequences of the first sin) into human nature: liability to passions, the law of sexual procreation, dialectic of unrighteous pleasure and righteous pain, tyranny of the sensible over the intellectual, and corruption and death of human nature. We have also observed that Adam’s movement toward the sensible world resulted in a double separation: separation from God and from fellow human beings. In the conclusion (Part V), I have summarized the present paper and ended with a few suggestions for future studies on Maximus.

Abstract

Maximus the Confessor is one of the most important theologians in the patristic era. His influence on the Byzantine Christianity is enormous. Such importance has been appreciated among scholars in Europe and two Americas. Little attention, however, has been paid to this great Byzantine theologian in current Korean scholarship. To fill this scholarly gap, this paper has investigated one of the foundations of his thought: two cosmic visions of God and Satan. I began with a discussion of “The Ascetic Nature of the Maximian Thought” (II). As Sherwood has pointed out, the whole system of Maximian thought is ascetical and mystical. To understand Maximus and his thought, one must always bear in mind that the ascetic vision underlies his writings. Such ascetic awareness has enlightened the Maximian understanding of Adam’s fall. In Parts III and IV, we have witnessed the two opposing cosmic visions God and Satan had and how such clashes led into the fall of Adam. The cosmic vision of God, in a nutshell, is the deification of humanity. Through deification, God desires to bestow eternal well-being upon human beings as he has provided being for them through creation. God wills to be one with human beings and the whole creation through them. God’s unifying cosmic vision evidences his unbounding love and dedication to humanity. On the contrary, the cosmic vision of Satan is separation, division, and enmity between all: between God and creatures and between one another. He aims to disintegrate the unified cosmos into corruption, death, and non-being. In this cosmic clash, human beings became victims of Satan’s scheme. Adam’s fall is based upon three factors: his own free will, the Devil, and failure of being watchful. These three factors caused Adam to make his movement toward the sensible world, transgressing the commandment of God (the first sin). As a result, Adam and all his posterity introduced the second sin (consequences of the first sin) into human nature: liability to passions, the law of sexual procreation, dialectic of unrighteous pleasure and righteous pain, tyranny of the sensible over the intellectual, and corruption and death of human nature. We have also observed that Adam’s movement toward the sensible world resulted in a double separation: separation from God and from fellow human beings. In the conclusion (Part V), I have summarized the present paper and ended with a few suggestions for future studies on Maximus.

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