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Part I Anastasius Bibliothecarius, papal librarian, translator and diplomat, is one of the pivotal figures of the ninth century in both literary and political contexts. His contribution to relations between the eastern and western church can be considered to have had both positive and negative ramifications, and it will be argued that his translations of various Greek works into Latin played a significant role in achieving his political agenda, complex and convoluted as this was. Being one of relatively few Roman bilinguals in the latter part of the ninth century, Anastasius found that his linguistic skills opened an avenue into papal affairs that was not closed by even the greatest breaches of trust and violations of canonical law on his part. His chequered career spanning five pontificates will be reviewed in the first chapter. In Chapter 2, we discuss his corpus of works of translation, in particular the Collectanea, whose sole surviving witness, the Parisinus Latinus 5095, has been partially edited in this study. This collation and translation of seven documents pertaining to the life of Maximus the Confessor provides us with a unique insight into Anastasius' capacity as a translator, and into the political and cultural significance of the commissioning and dedication of his hagiographic and other translated works in general. These seven documents will be examined in detail in Chapter 3, and compared with the Greek tradition, where that has survived, in an effort to establish the codes governing translation in this period, and to establish which manuscripts of the Greek tradition correspond most closely to Anastasius' (lost) model. In Chapter 4, we analyse consistency of style and method by comparison with Anastasius' translation of the Historia Mystica attributed to Germanus of Constantinople. Anastasius' methodology will be compared and contrasted with that of his contemporary John Scotus Eriugena, to place his oeuvre in the broader context of bilingualism in the West in the ninth century. Part II contains a critical edition of the text with facing English translation and historical and linguistic annotations.

Thesis advisor: Boyd T. Coolman / This dissertation argues that Maximus Confessor conceives the logic of creation from nothing as the logic of the divine Word’s historical Incarnation. It first studies the peculiar features of Maximus’s Neochalcedonian christology in order to understand what he means by “Incarnation” (Chapter 1). It then discovers this same logic operative in Maximus’s protology (Chapter 2) and eschatology (Chapter 3). I therefore conclude that Maximus’s declaration, “The Word of God, very God, wills that the mystery of his Incarnation be actualized always and in all things” (Amb 7.22), ought to be interpreted literally. / Thesis (PhD) — Boston College, 2018. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

The Disputatio cum Pyrrho purports to be a transcript of the 645 debate that took place in North Africa. The text initially addresses Monotheletism, the theology of the Constantinopolitan church that held that the Christ had a single will, then Monoenergism, which held that Christ possessed a single operation and which had in the 620’s and 630’s been the official position of the Constantinopolitan church, but which by 645 had been rejected and replaced by Monotheletism. Pyrrhus, the exiled, former Patriarch of Constantinople, represents the Monothelete and Monoenergist positions and Maximus the Confessor opposes them. Throughout the dialogue, Maximus repeatedly and overwhelmingly demonstrates the correctness of his position, eventually forcing Pyrrhus to renounce his position and to travel to Rome to receive absolution from the Pope. Traditionally scholars have accepted the authenticity of this document, and few have critically examined the claims the text makes about itself. The present study brings this authenticity into question, and reexamines the authorship, date, and purpose of the document, employing textual critiques and comparing the document with historical events later in the seventh century.

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This project is a practical theological response to the so-called "rise of fundamentalism" and its extreme inverse—uncritical progressivism—in contemporary Orthodoxy within the United States. The dissertation argues that it is possible, and even traditional, for contemporary Orthodox communities to shape their religious practices in a manner that addresses fundamental needs in the present, without relying or insisting upon contextually inappropriate practices. Drawing on the so-called Christian practices approach to practical theology as found in the writings of Dorothy Bass and Craig Dykstra and the theology, spirituality, and mysticism of the Christian East—as exemplified by the writings of Maximus the Confessor—this project cultivates four critical lenses that contemporary Orthodox Christian communities can employ as they begin to explore the possibility of adapting traditional practices and incorporating innovative practices into their existing way of life. In order to concretize such an endeavor, this project includes a case study of the Communities at New Skete. In their own unique way, they have adapted their monastic life to meet their 20th and 21st century circumstances. Notably, they have engaged in a reform and renewal of the inherited liturgical tradition to meet not only their own needs, but also those of the Orthodox Church here in the United States. Additionally, and more significantly, they have allowed other spontaneously-arising activities to shape their way of life. For this latter point, the project focuses on the way that their dog breeding and training program has functionally become a spiritual practice for the monks and nuns. Their example can help contemporary Orthodox Christian communities consider the ways in which activities, which arise naturally in their own contexts, similarly function as spiritual or religious practices. In doing so, these communities can cultivate a contextually appropriate Orthodoxy, without falling into the trap of fundamentalist thought. This project will contribute to ongoing conversations around Christian practices, and to research at the intersection of practical theology and spirituality studies.

Les termes logos (raison) et tropos forment un couple qui est très significatif pour la pensée de Maxime le Confesseur (c. 580-662). Dans notre thèse, nous examinons les contextes dans lesquels Maxime le Confesseur emploie le terme tropos (mode) soit à l’intérieur du couple logos-tropos, soit de façon autonome. Nous ne traitons pas le concept de tropos comme un terme invariant intégré à une doctrine uniforme, mais plutôt comme un moyen ou un «outil» conceptuel qui aide Maxime à résoudre des problèmes très différents dans plusieurs domaines de sa pensée. Nous examinons les différents contextes dans lesquels Maxime le Confesseur utilise le couple logos-tropos ou le seul terme tropos, comme, par exemple, la logique, la relation entre l’universalité et la particularité, la théologie trinitaire, la question du mal et la Théodicée, la cosmologie, la théorie du progrès spirituel, la théorie de l’achèvement ontologique, la christologie et l’eschatologie. Dans chaque cas, nous insistons sur les termes qui sont déterminés par le mot tropos et sur les relations de contraste, d’opposition ou tout simplement de distinction qui se forment entre eux. Nous examinons également le champ lexical des mots qui sont relatifs au terme tropos. En général, le logos exprime la stabilité et la permanence qui est nécessaire pour qu’il y ait un sens contemplé par le sage, alors que le tropos signifie une modalité qui ouvre la possibilité de contingence, de surprise et d’innovation à l’intérieur de l’Histoire. L’emphase est plutôt mise sur le fait que le tropos est exactement une modalité qui peut coexister avec le logos sans l’annuler, altérer ou corrompre. / The terms logos (reason) and tropos (mode) form a very important couple in the thought of Maximus the Confessor (c. 580-662). In our PhD thesis, we are examining the contexts in which Maximus the Confessor is using the term tropos (mode) either inside the couple logos-tropos or independently. We are not developing the concept of tropos as a uniform doctrine, but we are examining it mostly as a means or as a conceptual “tool” which helps Maximus solving very different problems in diverse domains of his thought. We thus examine the use of the term tropos in contexts such as logic, the philosophical relation between universality and particularity, Trinitarian theology, the question of evil or Theodicy, cosmology, the stages of spiritual progress, the theory of the ontological actualization of beings, Christology and eschatology. In each case, we are insisting in the terms which are determined by the word tropos, the terms which are determined by the word logos, as well as the relations of contrast, opposition or simple distinction between them. We are equally examining the lexical field that is related to the term tropos. In general, logos expresses the stability and the permanence that are necessary for the existence of a meaning which could be contemplated by the philosopher, whereas tropos means a modality which opens a space for contingence, surprise and innovation inside History. The emphasis is placed on the fact that tropos is exactly a modality which can coexist with logos without annulling, altering or corrupting it.

The thesis deals with F. František Xaver Paleček´s work and his historical legacy to the Czech society. The author depicts František Xaver Paleček´s life, but separated and fundamental work lies finally in the elaboration of his pastoral activity in the region. His numerous sermons, his confessional, club,pedagogical and charitable activities, which made F. Paleček famous during his life already, mainly during his 24-year-work in a Central Bohemian village Kovářov, are analysed there. The thesis also tries to find out his political opinions and his material background as well. It follows his everyday steps in the region. At the end of the thesis it is pointed to F. Paleček´s life after death in memories of many contemporaries, and to his authority in social-spiritual events in the region for decades ahead. This thesis has been worked out on the base of up to now non-published archival sources. Formaly published literature, once secretly printed articles and memories helped to create the frame of the work in the second line, mainly there, where the primary sources did not offer the continuity.

Αντικείμενο της διδακτορικής αυτής διατριβής είναι το πρόβλημα περί της ελεύθερης βούλησης του ανθρώπου, σε σχέση με την παρουσία της θείας προνοίας στη ζωή του όπως διατυπώνεται από τον Μάξιμο τον Ομολογητή (580-662), οπότε αναγκαίως εισήχθη στη συζήτηση και το μεταφυσικό στοιχείο με τις γενικές οντολογικές προκείμενες που το διέπουν και τις ειδικές κοσμολογικές που το ακολουθούν. Τα κύρια σημεία που επιχειρούμε να αναδείξουμε, ως ερευνητικά προς εξειδίκευση ζητήματα, με συνοπτικό τρόπο είναι τα εξής: α΄. Ο άνθρωπος έχει τις προϋποθέσεις να φέρει στο προσκήνιο με ποιοτικούς όρους την ύπαρξή του υπό την οπτική του προσώπου, κατ’ αναλογίαν με τα Πρόσωπα της τριαδικής θεότητας, να πραγματοποιήσει δηλαδή τη ζωή ως αγάπη, δηλαδή ως ελευθερία και όχι ως φυσική αναγκαιότητα. β΄. Ο Θεός ελεύθερα δημιουργεί τον κόσμο και ανάγει το είναι στην ελευθερία, θέτοντας νέα δεδομένα στην οιονεί λογοκεντρική αναγκαιότητα που κατά περιπτώσεις παρουσιάζεται στην αρχαία ελληνική διανόηση της κλασικής περιόδου, παρά το ότι δεν πρέπει να μάς διαφεύγει ότι ο Δημιουργός στον πλατωνικό Τίμαιον διέπεται από προκεχωρημένο βαθμό ελεύθερων προσωπικών επιλογών. Γίνεται λόγος από τον Αθηναίο φιλόσοφο για ένα θείο πρόσωπο που βούλεται, βουλεύεται και κινείται με αισθητικά κριτήρια, τα οποία δεν υποτάσσονται σε αναγκαιότητες. Σημειωτέον μάλιστα ότι και ο νεοπλατωνικός Πρόκλος (412 - 485) επιμένει έτι περαιτέρω στις εν λόγω καταστάσεις. Η χριστιανική θεώρηση όμως της δημιουργίας διευρύνει σε μέγιστο βαθμό το βουλητικό και το βουλευτικό περιεχόμενο της θείας ενέργειας. Το κεφαλαιώδες μάλιστα μυστήριο της ενσάρκου οικονομίας και ενανθρωπήσεως του θείου Λόγου, δηλώνει ακριβώς τη μεταμόρφωση του αιτιατού υπό τους όρους του αιτίου του. γ΄. Ο άνθρωπος διαθέτει φύσει – οντολογικά – ελευθερία βουλήσεως, και έτσι ενισχύεται εξ ορισμού το δικαίωμα της προσωπικής ελευθερίας του και διασφαλίζεται το αυτεξούσιό του, ανεξάρτητα από το πώς θα το κατανοήσει και θα το προβάλει. δ΄. Η ανθρώπινη φύση φθάνει στην πληρότητά της ή στο καθ’ ομοίωσιν, διά της ελευθερίας του προσώπου, εφ’ όσον το ίδιο χρησιμοποίησε το αυτεξούσιον του προς την πραγμάτωση του αγαθού. Πρόκειται για μία ρήτρα που κινείται στον άξονα μιας απόλυτης συμμετρίας, καθότι η μία έννοια (αγαθόν) θέτει δι’ αμέσου συνεπαγωγής και την παρουσία της δεύτερης (ελευθερία) ή και αντιστρόφως. Τέλος, προκειμένου να αναδείξουμε ευρύτερα την σχέση ελευθερίας –αναγκαιότητας, επιχειρήσαμε σε ορισμένες περιπτώσεις να την εντοπίσουμε, στις γενικές διατυπώσεις της, και στον χώρο του Νεοπλατωνισμού, και ιδιαίτερα στον Πρόκλο, ο οποίος έχει επεξεργασθεί συστηματικά το ζήτημα στα σχόλιά του στους Πλατωνικούς διαλόγους Αλκιβιάδης Α’, κυρίως, Πολιτεία και Τίμαιος, στα οποία μάλιστα αναπτύσσει μία γενικευμένη ανθρωπολογία. Μέσα από τις εν λόγω αναφορές, άλλοτε ρητά και άλλοτε υπόρρητα, επιχειρήσαμε να διατυπώσουμε εκτιμήσεις για το φιλοσοφικό βάθος του στοχασμού του Μαξίμου, ο οποίος κινείται κυρίως στον θεολογικό άξονα έρευνας. Σε ορισμένα, επίσης, σημεία εξετάσαμε και τις σχέσεις του με την ηθική του Αριστοτέλη, κυρίως ως προς την έννοια της προαίρεσης. Τέλος οι αναφορές μας στους Στωικούς κυρίως είχαν ως βάση τις ανθρωπολογικές –ηθικές κατηγορίες του «ἐφ’ ἡμῖν» και του «οὐκ ἐφ ἡμῖν». / The subject of this doctoral dissertation is the problem of human free will in relation to the presence of divine providence in human life as is formulated by Maximus the Confessor. In this discussion the metaphysical element was necessarily introduced, together with the general ontological premises pertaining to it and the particular cosmological premises following it. The main points we attempt to illuminate, as particular research topics, are concisely the following: (a) A human being has the presuppositions to bring to the fore his existence in qualitative terms under the perspective of the person, in a way analogous to the Persons of the triadic God, so as to realize life as love, i.e. freedom, and not as a natural necessity. (b) God freely creates the world and reduces being to freedom, thus imposing a new frame to the virtually rationalistic necessity which in certain cases appears in the ancient Greek thought of the classical period, even though it should not escape our notice that the Demiurge in the Platonic Timaeus enjoys freedom of personal choice to a greater degree. The Athenian philosopher discusses a deity who wills, deliberates and moves by means of application of aesthetic criteria, which are not subject to necessities. It should be noted that the Neoplatonist Proclus (412-485) insists further on these conditions. However, the Christian consideration of creation enhances to a maximum degree the presence of will and deliberation in the divine energy. The mystery of the incarnated economy and of the human form of the divine Word, which is of utmost importance, exactly declares the transformation of the effect in terms of its own cause. (c) The human being by nature - ontologically -possesses freedom of will, and thus by definition the right of personal freedom is reinforced and secured, independently of the way it will be comprehended and projected, (d) Human nature reaches its completion or the likeness to God by means of the freedom of person, since the latter itself used its free will for the realization of the Good. This is a clause which moves within the frame of an absolute symmetry, even though the first concept (Good) directly entails as well the presence of the second (Freedom) and vice versa. Finally, in order to show the wider relation between freedom and necessity, we attempted to identify its general formulations in certain cases in the field of Neoplatonism, as well, and particularly in Proclus, who systematically dealt with this topic in his commentaries on the Platonic dialogues Alcibiades I, mainly, Republic and Timaeus, where he develops a generalized anthropology. Throughout these references, either clearly or indirectly, we attempted to formulate evaluations as to the philosophical depth of the thought of Maximus, who mainly moves within the frame of theological research. In certain cases we also examined his relation with Aristotelian ethics, mainly concerning the concept of choice. Finally, our references to the Stoics were mainly based on the anthropological - moral categories of that which is in our power (ἐφ’ ἡμῖν) and that which is not (οὐκ ἐφ’ ἡμῖν).