The theology of time of St. Maximus the Confessor

Abstract

The article deals with the teaching of St. Maximus the Confessor about time. The author shows the link of time with logos and he underlines its dialectic character. St. Maximus teaches about two types of time: 1) dividing and final (χρόνος, καιρός) and 2) eternal and uniting (αἰὼν), but the latter type has its beginning. The author traces the link of space and time: the world is both a place and an age (aion). The aion is a “restricted eternity”, because it is determined by logoi and it is linked with the restricted world. The “logoi” are the principles, which determine space and time of the world. On the one hand, logos restricts the material world, on the other hand, it has a spiritual, therefore eternal nature. Correspondingly, the world, on the one hand, is restricted and localized, that is why it is called a place; on the other hand, it is directed to the eternity and therefore it is called αἰὼν. Logoi create and restrict the world, but on the other hand, they lead it to the eternity. Time (καιρός) is conneсted with the beginning, the middle and the end and it is described by the number. Therefore, one can imagine it as a divisible geometric segment. The aion, on the contrary, has divisibility (διάστασις) only in the beginning of its existence. Therefore, one can imagine it as a geometric beam, directed to infinity. Accordingly, the aion (age) absorbs time (καιρός), and at the same time it represents the higher level of existence. The aion has its casuality (and therefore time) included in it, and moreover, this determination is transferred to the things and phaenomena they encompass. So, if the aion (and the time, included in it) have their determining logos, they become logoi of the second order, or determining factors for the phenomena of this world.

The end of this world will be marked by a stop of movement but this stop means communion with the Divine super-movement and therefore with the aion in the highest sense of this word, and, further, with the universal deification (theosis), which will be “good existence” (τὸ ευ εἰναι) for just people and “bad existence” (τὸ φευ εἰναι) for sinners, and in temporal perspective — either blessed eternity or bad infinity.