Maximus_ConfessorThe Good that is beyond being and beyond the unoriginate is one, the holy unity of three persons, Father, Son and Holy Spirit.

It is an infinite union of three infinites.

Its principle of being, together with the mode, the nature and the quality of its being, is altogether inaccessible to creatures.

For it eludes every intellection of intellective beings, in no way issuing from its natural hidden inwardness, and infinitely transcendmg the summit of all spiritual knowledge.

The substantive and essential Good is that which has no origin, no consummation, no cause of being and no motion whatsoever, so far as its being is concerned, towards any final cause.

The goodness to which such terms apply is not substantive since it has an origin, a consummation, a cause of being, and motion, so far as its being is concerned, towards some final cause.

Even if what is not being in the substantive sense is said to be, it exists and is said to be by participation, through the will of substantive being.

Not only is the divine Logos [Word] prior to the genesis of created beings, but there neither was nor is nor will be a principle superior to the Logos.

The Logos is not without intellect or bereft of life; He possesses intellect and life because the Father is the essentially subsistent intellect that begets Him, and the Holy Spirit is His essentially subsistent and coexistent life.

There is one God, because the Father is the begetter of the unique Son and the fount of the Holy Spirit: one without confusion and three without division.

The Father is unoriginate Intellect, the unique essential Begetter of the unique Logos, also unoriginate, and the fount of the unique everlasting life, the Holy Spirit.

There is one God because there is one Divinity, a Unity unoriginate, simple, beyond being, without parts and undivided. The same Unity is a Trinity, also unoriginate, simple and so on.

[…] The divine Cause of created beings…exists as the beyond-beingness of being.

For if artists in their art conceive the shapes of those things which they produce, and if universal nature conceives the forms of  the things within it, how much more does God Himself bring into existence out of nothing the very being of all created things, since He is beyond being and even infinitely transcends the attribution of beyond-beingness.

For it is He who has yoked the sciences to the arts so that shapes might be devised; it is He who has given to nature the energy which produces its forms, and who has established the very is-ness of beings by virtue of which they exist.

Maximus the Confessor (580-662): Various Texts on Theology, the Divine Economy, and Virtue and Vice, First Century, 1-6, Text  from G.E.H. Palmer, Philip Sherrard, and Kallistos Ware (trans. and eds.) The Philokalia: The Complete Text, vol. 2 (Faber & Faber, London & Boston: 1979), pp.164-165.

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