Love and Virtue in the Cosmological Ethics of St Maximus the Confessor

Durham E-Theses

Revolution in the Microcosm: Love and Virtue in the Cosmological Ethics of St Maximus the Confessor

DEWHURST, EMMA,CHRISTINE,JOY,BROWN

How to cite: DEWHURST, EMMA,CHRISTINE,JOY,BROWN (2017) Revolution in the Microcosm: Love and Virtue in the Cosmological Ethics of St Maximus the Confessor, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/12376/

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Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk ~ Conclusion: Let the World Turn Upside Down ~

Revolution in the Microcosm: Love and Virtue in the Cosmological Ethics of St Maximus the Confessor

Emma Brown Dewhurst

Submitted for Doctor of Philosophy (PhD)

Department of Theology and Religion

Durham University

2017 ~ Conclusion: Let the World Turn Upside Down ~

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Abstract 

Revolution in the Microcosm: Love and Virtue in the Cosmological Ethics of St Maximus the Confessor

I explore virtue and love in Maximus the Confessor’s theology with an aim to drawing an ethics from it relevant to the present day. I use a meta-ethical framework derived from contemporary virtue ethics and look at virtue as an instance of love within the context of Maximus’ cosmic theology. Virtue becomes a path that leads us towards love – who is God Himself. Virtue is thus about movement towards theosis. I describe virtue as a relationship between humans and God, brought about through the mutual practice of a life of ascesis from humans and grace from God. I look at the mediatoral role of humans as microcosms gathering up the universe in an image of Christ’s activity. In particular I analyse the way that human activity is simultaneously cosmic and ascetic; personal and communal. Te ethic of virtue that we pursue is always caught up in a conversation about what creation gathered in love looks like. Using a number of tools derived from Maximus’ thought, I suggest that this ethics will necessarily transform our current communities and personal practices. Recognising the cosmic dimension of personal behaviour means that our communities must be scrutinised as extensions of our actions. As an example, I critique the state as an inadequate form of loving relationship, illustrating its systemic reliance on violence and ideologies of alienation and hatred. I give examples of alternative ways of human organising drawn from anarchist thought that might beter enable us to love and, more importantly, enable us to call to account failures to love. I conclude that to seek theosis afer the manner Maximus describes involves recognising our personal and communal failures to love. His holistic understanding of human purpose can help us see the cosmic dimension to personal ascetic practice and consequently set our sights on a more cosmic vision of love here in the present world. ~ Conclusion: Let the World Turn Upside Down ~

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Contents 

List of Figures and Tables 4 List of Abbreviations 5 Acknowledgements 7 Introduction 13 A. Revolution in the Microcosm 13 B. Union and Distinction 16 C. A Virtue Ethics Approach 19 D. Maximus and Contemporary Ethics So Far 21 E. Chronology and Context 29 F. Shape of the Argument 31

Chapter 1: The Virtues of Teleologn 35 Virtues need to be defned within the context of a telos 1.0 Introduction 35 1.1 Method for Meta-Ethics 36 1.1.1 A Chronological Conundrum 36 1.1.2 MacIntyre 38 1.2 Whose Virtues? 39 1.2.1 What is a Virtue? 40 1.2.2 Amoral Virtues 44 1.2.3 Universal Virtues 46 1.2.4 Defining Virtues through Telos 51 1.3 Why Telos? 52 1.3.1 The Bombardment o Telos 53 1.3.2 A-teleological Virtues 55 1.3.3 Assuming a Universal Telos 58 1.4 Conclusion 62

Chapter 2: A Telos of Theosis 63 The cosoos oovees towards its perfect end in the iit of theosis 2.0 Introduction 63 2.1 The Cosmic Traeectory of Creatures 64 2.1.1 Microcosm and Mediator 64 2.1.2 The Triad o Cosmic Movement 68 2.1.3 The Triad o Well-being 71 2.2 TheTelos of All Things 74 2.2.1 The Liturgy as Microcosm 76 2.2.2 To Be United Yet Distinct 85 2.2.3 New Heaven and Earth 88 2.3 Conclusion 92

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Chapter 3: Virtue in the Cosmos of St Maximus 93 Virtues are activeities that participate in diveine lovee 3.0 Introduction 93 3.1 The Origins of Love and Virtue 96 3.1.1 Letters rom Paul 96 3.1.2 Christ in Every Word 99 3.2 Virtue as Activity 101 3.2.1 Defining Activity 101 3.2.2 Virtues and the Triad o Cosmic Movement 103 3.2.3 Virtues and the Divisions o Nature 106 3.2.4 Virtues and the Logos/Tropos Distinction 108 3.2.5 Virtues and Deification 108 3.3 Participation 111 3.3.1 Chalcedonian Paradox 111 3.3.2 Logos and loioi 114 3.3.3 Circle and Radii 115 3.3.4 The Logos and Love 117 3.3.5 Loioi and Virtues 119 3.3.6 Chiasmus o Love and Virtues 124 3.4 Conclusion 127

Chapter 4 : From Phnsical to Ethical in the Cosmos of St Maximus 129 It is in huoan nature to iather the cosoos in lovee 4.0 Introduction 129 4.1 Virtues are Natural 130 4.1.1 By Nature or By Habit? 130 4.1.2 Trans ormative Nature and the Simultaneity o Nature and Hypostasis 135 4.1.3 Clearing Passions 139 4.1.4 Love as Simple and Mani old 144 4.2 Gathering the Cosmos 147 4.2.1 Overcoming Divisions o Nature 147 4.2.2 Geometric Structures o the Cosmos 150 4.2.2.1 Univeersals of Diveision and Unity 151 4.2.2.2 Unity of Subject, Distinctions in Tioe 155 4.3 Conclusion 161

Chapter 5: The Modern Borders of Love 165 The oeans of the state conlict with saxioian veirtues and telos 5.0 Introduction 165 5.0.1 Personal Practice as Communal Ethics 165 5.0.2 A Method or Ethical Critique 167 5.0.3 Anarchist Critics o State Means 170 5.1 Mental Furniture of the World 172 5.1.1 What is the State? 172 5.1.2 Why the State? 179 5.2 Means of the State 186 5.2.1 Coercive Force 187

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5.2.2 Nationalist Ideology in Border En orcement 191 5.3 Counter to a Cosmos of Love 196 5.3.1 No Coercion in Love 197 5.3.1.1 Freedoo – Lovee in Letini Go 198 5.3.1.2 Coopassion – Lovee in Solidarity 203 5.3.2 No Borders to Love 205 5.3.2.1 Chalcedonian Distinction without the Hatred of Diveision 206 5.3.2.2 Lovee as the Telos of our Societies 209 5.4 Conclusion 213

Chapter 6: Demanding the Impossible, Reaching for the Divine 215 Our cooounities oust always be rooted in and striveini towards lovee 6.0 Introduction 215 6.0.1 Community in Ascesis 215 6.0.2 A Methodology rom the Past 217 6.0.3 What to do with our Ethics 219 6.1 Rooted in Love 222 6.1.1 Personal Choice in a Communal Li e 222 6.1.1.1 Free Association 222 6.1.1.2 The Federalist Idea 226 6.1.2 A Society Founded on Compassion 231 6.1.2.1 To Each Accordini to Their eed 232 6.1.2.2 The Abolition of rroperty 235 6.1.3 Enmity and Diference in Community 245 6.1.3.1 Lovee Your Eneoies 247 6.1.3.2 Lovee in the Face of Crioe 252 6.2 Striving Towards Love 257 6.2.1 From Personal Asceticism to Communal Conscientiousness 257 6.2.2 Unending Striving in Society 259 6.3 Conclusion 263

Conclusion – Let the World Turn Upside Down 267

Bibliographn 274

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List of Figures and Tables

Fig. 1 soveeoent of creatures in Aob. 7 72

Fig. 2 Diairao showini a possible veersion of the circle and radii analoiy 117

Fig. 3 Chiasous in Centuries on Lovee I.2-3 125

Fig. 4 Diveisions of ature in Aob. 41 148

Fig. 5 Diairao showini participation in univeersals 154

Fig. 6 Loios/tropos distinction in cosoic ooveeoent 158

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List of Abbreviations

Works of Maximus

Ad Thal. Quaestiones ad Thalassiuo lQuestions Addresse