The Purified Intellect

Maximus the Confessor teaches that just as the physical eye is attracted to the beauty of visible things, the purified intellect is drawn to the knowledge of invisible, incorporeal things.

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Dreams and Spiritual Health

Maximus the Confessor observes that when the soul starts to feel its own good health, the images in its dreams are also calm and free from passion.

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Dispassionate Prayer

Maximus the Confessor teaches that when no conceptual image of anything worldly disturbs your intellect during prayer, you are within the realm of dispassion.

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The Pure Intellect

Maximus the Confessor explains that a pure intellect, when receiving conceptual images of things, is moved to contemplate them spiritually. However, if sullied through indolence, even generally passion-free images concerning people can produce shameful or wicked thoughts.

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The Free Intellect

Maximus the Confessor teaches that an intellect free from passions can proceed undistracted to the contemplation of created beings, ultimately making its way toward knowledge of the Holy Trinity.

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The Sparrow and the Intellect

Maximus the Confessor compares the intellect struggling with passions to a sparrow tied by the leg, trying to fly but being pulled back to the earth. Similarly, the intellect striving for heavenly knowledge is hindered by earthly passions.

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The Process of Sin

Maximus the Confessor outlines the process by which sin takes root in the soul. First, a passion-free thought enters the intellect. If it lingers, it arouses passion. If the passion is not eradicated, it persuades the intellect to assent, leading to the actual sin. Therefore, St. Paul advises eliminating the actual sin first and then addressing the underlying causes, such as greed.

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Mortifying the Earthly

Maximus the Confessor interprets St. Paul’s instruction to mortify the earthly aspects of ourselves. He explains that unchastity, uncleanness, passion, evil desire, and greed must be eradicated. These terms represent various stages and expressions of the will of the flesh, which must be subdued.

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Perfect Love and Fear

Maximus the Confessor explains that perfect love expels the first kind of fear, which is based on punishment. However, the second kind of fear, which is pure and linked with love, remains united with perfect love. This second fear is enduring and is characterized by a reverence that prevents spiritual indifference.

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The Two Kinds of Fear of God

Maximus the Confessor distinguishes between two kinds of fear of God. The first is generated by the threat of punishment, leading to self-control, patience, hope in God, and dispassion. From dispassion comes love. The second kind of fear is linked with love and produces reverence in the soul, preventing it from becoming indifferent to God due to the intimate communion of love.

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