a friend who had originally asked him the questions. The answers are sometimes very short,
sometimes rich speculative essays. Thus he begins with a disquisition upon evil. Unless one is
expert in allegorical and mystical writings, the answers of Maximus will be hard reading. He seems
to have felt this himself, for he added explanatory notes in different places.^855 (2) Questions,
seventy-five in number, similar to the preceding, but briefer and less obscure. (3) Exposition of
Psalm LIX.^856 (4) The Lord’s Prayer.^857 Both are very mystical.
II. Scholia upon Dionysius Areopagita and Gregory Nazianzen, which were translated by
Scotus Erigena (864).^858
III. Dogmatical and polemical. (1) Treatises.^859 The first twenty-five are in defense of the
Orthodox dyotheletic doctrine (i.e. that there are in Christ two perfect natures, two wills and two
operations) against the Severians. One treatise is on the Holy Trinity; another is on the procession
of the Holy Spirit; the rest are upon cognate topics. (2) Debate with Pyrrhus (held July, 645) upon
the Person of Christ, in favor of two wills.^860 It resulted in Pyrrhus’ retraction of his Monotheletic
error. This work is easier to read than most of the others. (3) Five Dialogues on the Trinity.^861 (4)
On the Soul.^862
IV. Ethical and ascetic. (1) On asceticism^863 a dialogue between an abbot and a young monk,
upon the duties of the monastic life. A famous treatise, very simple, clear and edifying for all
Christians. It insists upon love to God, our neighbors and our enemies, and the renunciation of the
world. (2) Chapters upon Charity,^864 four in number, of one hundred aphorisms, each, ascetic,
dogmatic and mystical, added to the preceding, but not all are upon charity. There are Greek scholia
upon this book. (3) Two Chapters, theological and oeconomical,^865 each of one hundred aphorisms,
upon the principles of theology. (4) Catena,^866 five chapters of one hundred aphorisms each, upon
theology.
V. Miscellaneous. (1) Initiation into the mysteries,^867 an allegorical exposition of the Church
and her worship. Incidentally it proves that the Greek liturgy has not changed since the seventh
century. (2) Commonplaces,^868 seventy-one sections, containing texts of Scripture and quotations
from the Fathers, arranged under heads. (3) Letters^869 forty-five in number, on theological and
(^855) l.c. col. 785-856.
(^856) l.c. col. 856-872.
(^857) l.c. col 872-909.
(^858) XCI. col. 1032-1417.
(^859) l.c. col. 9-285.
(^860) l.c. col. 288-353.
(^861) Migne, XXVIII. col. 1116-1285.
(^862) XCI. col. 353-361.
(^863) XC. col. 912-956
(^864) l.c. Cols. 960-1080.
(^865) l.c. cols. 1084-1176.
(^866) l.c. cols. 1177-1392.
(^867) XCI. cols. 657-717.
(^868) l.c. cols. 721-1017.
(^869) l.c. cols. 364-649.