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"Weston is a town in Windsor County, Vermont, United States. The population was 566 at the 2010 census. Home to the Weston Playhouse Theatre Company, it includes the villages of Weston and the Island. History View of Weston village in 1908 Weston was originally the western part of Andover called West Town. Because Markham and Terrible Mountain blocked travel between the town's halves, it was set off and incorporated on October 26, 1799, by the legislature. Set among the Green Mountains, the terrain is very rough and mountainous, but the intervales provided good soil for agriculture and pasturage. A second village grew at the canal cut to divert the West River to power watermills. Called the Island, it developed into a small mill town.Hayward's New England Gazetteer of 1839 By 1859, when Weston's population was 950, industries included ten sawmills, a gristmill, two tanneries, one wood-turning mill, one machine shop, one axe shop, one carding machine, in addition to shops for blacksmiths, carpenters, tinsmiths, wheelwrights and shoemakers.Austin J. Coolidge & John B. Mansfield, A History and Description of New England; Boston, Massachusetts 1859 Vermont's oldest professional theatre, the Weston Playhouse Theatre Company, was founded in 1935. The Vermont Country Store, a catalogue, retail, and e-commerce business, was established here in 1946 by Vrest and Ellen Orton.Virtual Vermont -- Weston, Vermont Geography According to the United States Census Bureau, the town has a total area of , of which is land and , or 0.57%, is water. The West River flows through the town.DeLorme (1996). Vermont Atlas & Gazetteer. Yarmouth, Maine: DeLorme. Weston is crossed by Vermont Route 100. Demographics As of the census of 2010, there were 566 people, 283 households, and 174 families residing in the town. The population density was 16.0 people per square mile (6.2/km2). There were 573 housing units at an average density of 16.3 per square mile (5.9/km2). The racial makeup of the town was 98.1% White, 0.4% African American, 0% Native American, 0.7% Asian, and 0.9% from two or more races. Hispanic or Latino of any race were 2% of the population There were 213 households, out of which 19.4% had children under the age of 18 living with them, 56.2% were married couples living together, 8.7% had a female householder with no husband present, and 33.5% were non- families. 29.8% of all households were made up of individuals, and 7.4% had someone living alone who was 65 years of age or older. The average household size was 2.16 and the average family size was 2.71. In the town, the population was spread out, with 13.8% under the age of 18, 4.4% from 18 to 24, 13.6% from 25 to 44, 34.8% from 45 to 64, and 33.4% who were 65 years of age or older. The median age was 53.1 years. For every 100 females, there were 108.9 males. For every 100 females age 18 and over, there were 104.2 males. The median income for a household in the town was $72,692, and the median income for a family was $84,821. Males had a median income of $38,854 versus $22,361 for females. The per capita income for the town was $36,546. About 2.5% of families and 8.1% of the population were below the poverty line, including 5.4% of those under age 18 and 8.4% of those age 65 or over. Government officials As of 2017, Weston's government officials are: Justices of the Peace * Linda Aldrich * Charles "Tim" Goodwin * Wayne Granquist * Shirley Knowlton * Marguerite Mason Collector of Delinquent Taxes * Sandra Goodwin Town Moderator * Wayne Granquist Select Board Members * Denis Benson (Chair) * Jim Linville (Vice Chair) * Ann Fuji'i * Bruce Downer * Charles Goodwin Town Agent * James Young Town Clerk * Kim Seymour Town Trustees * Mimi Neff * Nicole Pfister * Ronald Prouty Zoning Board of Adjustment * Will Goodwin (Administrator) * Jeff Lennox * Debra Lyneis * Allison Stori-Hopkins * Carrie Chalmers * Andy Foster * Deborah Granquist * Annie Fujii * Robert Migone (Alternate) Constable * Almon Crandall Sites of interest * Vermont Country Store * Weston Historical Society & Museum * Weston Playhouse Theatre Company * Weston Priory * Kinhaven Music School Notable people * Aaron H. Cragin, US congressman and senator * Joseph A. Gilmore, railroad superintendent and 29th Governor of New Hampshire * Sam Lloyd, television actor * Mildred Ellen Orton, founder of the Vermont Country Store * Hiram Sanford Stevens, US congressman * Syd Straw, Singer & Actor / ResidenceFacebook/Syd Straw page ReferencesExternal links * Town of Weston official website * Wilder Memorial Library * Weston Town Info & Photos from Vermont Living Magazine Category:Towns in Vermont Category:Towns in Windsor County, Vermont "
"White River Junction in 1889 White River Junction is an unincorporated village and census-designated place (CDP) in the town of Hartford in Windsor County, Vermont, United States. The population was 2,286 at the 2010 census, making it the largest community within the town of Hartford. The village includes the White River Junction Historic District, a historic district that is listed on the National Register of Historic Places in 1980 and whose boundaries were increased in 2002. The historic district reflects urban architecture of the area from the late 19th century and early 20th century. The district is bounded by the Central Vermont railroad tracks, Gates Street, and South Main Street. It includes at least 29 contributing and non-contributing buildings. Notable buildings include the Coolidge Hotel, the First National Bank building, a U.S. Post Office building, and the White River Junction Fire House, showing examples of Greek Revival, Colonial Revival, Richardsonian Romanesque, Italianate and Romanesque architecture. History The village has long had a role in transportation, primarily as a railroad junction. From the arrival of the first railroads in the late 1840s until rail diminished in importance in the 1960s due to the Interstate Highway System, White River Junction was the most important railroad community in Vermont.Preserve America Community: White River Junction, Vermont, Preserve America website, accessed July 21, 2009 Its original importance was due to its location at the confluence of the White River with the Connecticut River. In 1803 Elias Lyman built a bridge across the Connecticut from the north bank of the White River to West Lebanon, New Hampshire. The local population remained quite low until the arrival of the railroad in the 1840s. Five different railroad lines were laid through the village site between 1847 and 1863 (the Vermont Central Railway and Connecticut River Railroad in 1847, the Connecticut and Passumpsic Rivers Railroad in 1848, the Northern New Hampshire Railroad in 1849, and the Woodstock Railroad in 1863), creating an eight-track crossing that was served by 50 passenger trains daily.Brief History - Town of Hartford Vermont . Hartford-vt.org. Retrieved on 2013-08-02. In 1849, the village's first railroad depot was built, and local farmer Samuel Nutt arranged to buy and dismantle a hotel in Enfield, New Hampshire, and move it to his farm on the other side of the railroad tracks from the depot. His hotel, named the Junction House, was the first of three hotels to occupy the site, which now is home to the Coolidge Hotel, built in 1924. White River Junction hosted the annual Vermont State Fair from the mid-19th century until the mid-20th century. A special rail spur carried visitors uphill from the station to the fairgrounds. Geography White River Junction is located at (43.64888, -72.319588). According to the United States Census Bureau, the village has a total area of 1.7 square miles (4.4 km2), of which 1.6 square miles (4.3 km2) is land and 0.1 square miles (0.1 km2) (2.94%) is water. It takes its name from the White River, which joins with the Connecticut River there. The village is only a five minute's drive from Hanover, NH which hosts Dartmouth College and nearly equidistant from major cities and towns such as Rutland, Montpelier, St. Johnsbury, Brattleboro, Keene, and Concord. All are about one hour's drive from the village. Demographics As of the census of 2000, there were 2,569 people, 1,169 households, and 648 families residing in the village. The population density was 1,557.6 per square mile (601.1/km2). There were 1,235 housing units at an average density of 748.8 per square mile (289.0/km2). The racial makeup of the village was 96.54% White, 0.58% African American, 0.43% Native American, 0.70% Asian, 0.04% from other races, and 1.71% from two or more races. Hispanic or Latino of any race were 0.58% of the population. There were 1,169 households, out of which 28.1% had children under the age of 18 living with them, 38.0% were married couples living together, 13.4% had a female householder with no husband present, and 44.5% were non- families. 36.9% of all households were made up of individuals, and 15.7% had someone living alone who was 65 years of age or older. The average household size was 2.19 and the average family size was 2.86. In the village the population was spread out, with 24.3% under the age of 18, 7.3% from 18 to 24, 29.9% from 25 to 44, 23.3% from 45 to 64, and 15.3% who were 65 years of age or older. The median age was 38 years. For every 100 females, there were 89.0 males. For every 100 females age 18 and over, there were 86.8 males. The median income for a household in the village was $33,667, and the median income for a family was $44,094. Males had a median income of $34,200 versus $21,591 for females. The per capita income for the village was $17,221. About 8.1% of families and 11.6% of the population were below the poverty line, including 17.0% of those under age 18 and 4.7% of those age 65 or over. Culture Lillian Gish in Way Down East North Main Street c. 1908 White River Junction in 1915 White River Junction served as the location for the filming of director D.W. Griffith's film Way Down East, in part filmed on the ice floes of the Connecticut and White rivers, starring Lillian Gish and Richard Barthelmess. While filming, both cast and crew lodged at the Hotel Coolidge (then the Junction House). After 1950, important murals were painted on the walls of this hotel by Peter Gish. One of these, saying simply "ROOM WITH BATH" and a large arrow, has become a bit of a landmark. S. Douglas Crockwell painted a mural, Vermont Industries, in the post office in 1937. Federally commissioned murals were produced from 1934 to 1943 in the United States through the Section of Painting and Sculpture, later called the Section of Fine Arts, of the Treasury Department. Hotel Coolidge, renovated in 1997, now operates as a 30-room hotel and a 26-bed youth hostel by Hostelling International USA. The 1920s structure once served as a railway hotel. The hotel is said to be haunted by the ghost of Ezra "Wrench" Magoon, a farmer and known bootlegger who died in the Hotel Coolidge in the summer of 1918. White River Junction is home to the Center for Cartoon Studies, a 2-year art school focusing on sequential art. It is also home to the Tip Top Building, a renovated bakery that houses artists, creative businesses and a cafe. The renovation was orchestrated by Matt Bucy, a Yale-trained architect who formerly wrote software for New England Digital. The Main Street Museum, described by the Washington Post as "quirky and avant garde", is an eclectic display space for material culture and an experiment in a new taxonomy. It makes its home in White River Junction's former fire station on Bridge Street, next to the underpass. White River Junction is home to Northern Stage, a professional regional theatre. It is also home to The Writers' Center, which offers classes and workshops to the local writing community. Transportation=Roads and highways White River Junction is crossed by: * * To take advantage of the village's location as one of Vermont's busiest junctions, and as the place where the state's two major Interstate highways meet, several chain hotels have been built in the area. Rail Amtrak, the national passenger rail system, provides daily service through White River Junction, operating its Vermonter between Washington, D.C. and St. Albans, Vermont. White River Junction was formerly an important junction on the Boston & Maine Railroad's Connecticut River Line. White River Junction also serves as a major stop along the Green Mountain Railroad for the White River Flyer train. Bus Greyhound, the national intercity bus system, provides daily service to and from White River Junction from a terminal on the corner of US Route 5 and Sykes Mountain Road. Two of their lines serve this station: one between Montreal and Boston, and the other represents the northern terminus of a line to New York City. Premier Coach's Vermont Translines, as part of a partnership with Greyhound, also stops there on its route between Rutland and Lebanon, New Hampshire. Service on this route began on June 9, 2014.Schedules, Vermont Translines. Retrieved 2014-09-20.New Vermont Bus Service Coming Soon, My Champlain Valley. Retrieved 2014-09-20. Advance Transit provides local bus transportation in and around the White River Junction area. All routes are fare free and run on weekdays only.Advance Transit Home, Advance Transit. Retrieved 2014-09-20. Notable people * Jim Cantore, The Weather Channel meteorologist * Cayetano Garza, comic artist, cartoonist and illustrator * James Sturm, comic artist and founder/director of the Center for Cartoon Studies ReferencesExternal links * White River Junction website * White River Junction Historic District * White River Junction Downtown Business Association * The Center for Cartoon Studies (CCS) * Town of Hartford, Vermont * Hartford Area Chamber of Commerce * Hartford Historical Society * Main Street Museum * The Writer's Center Category:Census- designated places in Vermont Category:Hartford, Vermont Category:Populated places on the Connecticut River Category:Census-designated places in Windsor County, Vermont Category:Railway towns in Vermont "
"Maximus the Confessor (), also known as Maximus the Theologian and Maximus of Constantinople ( – 13 August 662), was a Christian monk, theologian, and scholar. In his early life, Maximus was a civil servant, and an aide to the Byzantine Emperor Heraclius. He gave up this life in the political sphere to enter the monastic life. Maximus had studied diverse schools of philosophy, and certainly what was common for his time, the Platonic dialogues, the works of Aristotle, and numerous later Platonic commentators on Aristotle and Plato, like Plotinus, Porphyry, Iamblichus, and Proclus. When one of his friends began espousing the Christological position known as Monothelitism, Maximus was drawn into the controversy, in which he supported an interpretation of the Chalcedonian formula on the basis of which it was asserted that Jesus had both a human and a divine will. Maximus is venerated in both the Eastern Orthodox and Catholic churches. He was eventually persecuted for his Christological positions; following a trial, his tongue and right hand were mutilated. He was then exiled and died on 13 August 662, in Tsageri in present-day Georgia. However, his theology was upheld by the Third Council of Constantinople and he was venerated as a saint soon after his death. It is highly uncommon among the saints that he has two feast days: 13 August and 21 January. His title of "Confessor" means that he suffered for the Christian faith, but was not directly martyred. Life=Early life Very little is known about the details of Maximus' life prior to his involvement in the theological and political conflicts of the Monothelite controversy.The following account is based on the lengthy tenth-century biography catalogued as BHG 1234 and printed in Migne's Patrologia Graeca (90, 68A1-109B9). In recent years, however, this account has been called into question on the basis of new scholarly research. The author, or rather compiler, of BHG 1234 turns out to have used one of the biographies of Theodore the Studite (BHG 1755) to fill the gaps in the information he had on Maximus (See W. Lackner, Zu Quellen und Datierung der Maximosvita (BHG3 1234), in Analecta Bollandiana 85 [1967], p. 285-316). The information the compiler of BHG 1234 did have he drew from the passions extant at the time, in which nothing is said about Maximus' early years (See B. Roosen, Maximi Confessoris Vitae et Passiones Graecae. The Development of a Hagiographic Dossier, in Byzantion 80 [2010], forthcoming). On the basis of mostly internal evidence from Maximus' writings, C. Boudignon advocates a Palestinian birth for Maximus instead (See C. Boudignon, Maxime le Confesseur était-il constantinopolitain?, in B. Janssens – B. Roosen – P. Van Deun [ed.], Philomathestatos. Studies in Greek and Byzantine Texts Presented to Jacques Noret for his Sixty-Fifth Birthday [= Orientalia Lovaniensia Analecta 137], Leuven – Paris – Dudley, MA, 2004, p. 11-43; and id., Le pouvoir de l'anathème ou Maxime le Confesseur et les moines palestiniens du VIIe siècle, in A. Camplani – G. Filoramo, Foundations of Power and Conflicts of Authority in Late-Antique Monasticism. Proceedings of the International Seminar, Turin, 2–4 December 2004 [= Orientalia Lovaniensia Analecta, 157], Leuven – Paris – Dudley, MA, 2007, p. 245-274). If this is true, it confirms the value of the Maronite biography, even though it is clearly anti-Maximian. Numerous Maximian scholars call substantial portions of the Maronite biography into question, including Maximus' birth in Palestine, which was a common seventh century trope to discredit an opponent. Moreover, the exceptional education Maximus evidently received could not have been had in any other part of the Byzantine Empire during that time except for Constantinople, and possibly Caesarea and Alexandria. It is also very unlikely that anyone of low social birth, as the Maronite biography describes Maximus, could have ascended by the age of thirty to be the Protoasecretis of the Emperor Heraclius, one of the most powerful positions in the Empire. It is more likely that Maximus was born of an aristocratic family and received an unparalleled education in philosophy, mathematics, astronomy, etc. It is true, however, that Maximus did not study rhetoric as he himself notes in the prologue to his Earlier Ambigua to John, to which his lack of high stylistic by Byzantine standards attests. Nevertheless, for reasons not explained in the few autobiographical details to be gleaned from his texts, Maximus left public life and took monastic vows at the monastery of Philippicus in Chrysopolis, a city across the Bosporus from Constantinople (later known as Scutari, the modern Turkish city of Üsküdar). Maximus was elevated to the position of abbot of the monastery. "This great man was of a noble family of Constantinople." When the Persians conquered Anatolia, Maximus was forced to flee to a monastery near Carthage. It was there that he came under the tutelage of Saint Sophronius, and began studying in detail with him the Christological writings of Gregory of Nazianzus and Dionysius the Areopagite. According to I P Sheldon Williams his achievement was to set these doctrines into a framework of Aristotelian logic, which both suited the temper of the times and made them less liable to misinterpretation.The Cambridge History of Later Greek and Early Medieval Philosophy. ed A H Armstrong Cambridge 1967. p 492 Maximus continued his career as a theological and spiritual writer during his lengthy stay in Carthage. Maximus was also held in high esteem by the exarch Gregory and the eparch George. Involvement in Monothelite controversy hexagramma showing Constans II with his son. Constans II supported Monothelitism, and had Maximus exiled for his refusal to agree to Monothelite teachings. While Maximus was in Carthage, a controversy broke out regarding how to understand the interaction between the human and divine natures within the person of Jesus. This Christological debate was the latest development in disagreements that began following the First Council of Nicaea in 325, and were intensified following the Council of Chalcedon in 451. The Monothelite position was developed as a compromise between the dyophysitists and the miaphysists, who believed dyophysitism is conceptually indistinguishable from Nestorianism. The Monothelites adhered to the Chalcedonian definition of the hypostatic union: that two natures, one divine and one human, were united in the person of Christ. However, they went on to say that Christ had only a divine will and no human will (Monothelite is derived from the Greek for "one will"). The Monothelite position was promulgated by Patriarch Sergius I of Constantinople and by Maximus' friend and successor as the Abbot of Chrysopolis, Pyrrhus.: "The first action of St. Maximus that we know of in this affair is a letter sent by him to Pyrrhus, then an abbot at Chrysopolis ..." Following the death of Sergius in 638, Pyrrhus succeeded him as Patriarch, but was shortly deposed owing to political circumstances. During Pyrrhus' exile from Constantinople, Maximus and the deposed Patriarch held a public debate on the issue of Monothelitism. In the debate, which was held in the presence of many North African bishops, Maximus took the position that Jesus possessed both a human and a divine will. The result of the debate was that Pyrrhus admitted the error of the Monothelite position, and Maximus accompanied him to Rome in 645.Philip Schaff, History of the Christian Church, Volume IV: Mediaeval Christianity. A.D. 590–1073 (online edition)§111, accessed 15 January 2007. Maximus may have remained in Rome, because he was present when the newly elected Pope Martin I convened the Lateran Council of 649 at the Lateran Basilica in Rome."Maximus the Confessor", in The Westminster Dictionary of Church History, ed. Jerald Brauer (Philadelphia: Westminster Press, 1971) (). This is generally known as the First or Second Lateran Synod, and is not recognized as an Ecumenical Council. The 105 bishops present condemned Monothelitism in the official acts of the synod, which some believe may have been written by Maximus.For example, Gerald Berthold, "Maximus Confessor" in Encyclopedia of Early Christianity, (New York:Garland, 1997) (). It was in Rome that Pope Martin and Maximus were arrested in 653 under orders from Constans II, who supported the Monothelite doctrine. Pope Martin was condemned without a trial, and died before he could be sent to the Imperial Capital.David Hughes Farmer, The Oxford Dictionary of the Saints (Oxford:Oxford University Press, 1987) () p.288. This made Martin the last Bishop of Rome to be venerated as a martyr. Trial and exile Maximus' refusal to accept Monothelitism caused him to be brought to the imperial capital of Constantinople to be tried as a heretic in 658. In Constantinople, Monothelitism had gained the favor of both the Emperor and the Patriarch of Constantinople. Maximus stood behind the Dyothelite position and was sent back into exile for four more years. During his trial he was accused of aiding the Muslim conquests in Egypt and North Africa, which he rejected as slander. In 662, Maximus was placed on trial once more, and was once more convicted of heresy. Following the trial Maximus was tortured, having his tongue cut out, so he could no longer speak his rebellion, and his right hand cut off, so that he could no longer write letters.Gerald Berthold, "Maximus Confessor" in Encyclopedia of Early Christianity, (New York:Garland, 1997) (). Maximus was then exiled to the Lazica or Colchis region of modern-day Georgia and was cast in the fortress of Schemarum, perhaps Muris-Tsikhe near the modern town of Tsageri.George C. Berthold (1985), Maximus Confessor: Selected Writings, p. 31. Paulist Press, . He died soon thereafter, on 13 August 662.For example, see Catholic Forum . The injuries Maximus sustained while being tortured and the conditions of his exile both contributed to his death, causing Maximus to be considered a martyr by many. The events of the trials of Maximus were recorded by Anastasius Bibliothecarius. Legacy Maximus the Confessor and His Miracles. An early 17th-century Stroganov school icon from Solvychegodsk. Along with Pope Martin I, Maximus was vindicated by the Third Council of Constantinople (the Sixth Ecumenical Council, 680–681), which declared that Christ possessed both a human and a divine will. With this declaration Monothelitism became heresy, and Maximus was posthumously declared innocent. Maximus is among those Christians who were venerated as saints shortly after their deaths. The vindication of Maximus' theological position made him extremely popular within a generation after his death, and his cause was aided by the accounts of miracles at his tomb.For example, from the biography provided by the Orthodox Church in America: "Three candles appeared over the grave of St Maximus and burned miraculously. This was a sign that St Maximus was a beacon of Orthodoxy during his lifetime, and continues to shine forth as an example of virtue for all. Many healings occurred at his tomb." Maximus is one of the last men to be recognized by both the Orthodox and Catholic Churches as a Father of the Church. In the encyclical Spe Salvi (2007), Pope Benedict XVI called Maximus 'the great Greek doctor of the Church', although it is not clear if the Pontiff intended to nominate Maximus 'Doctor of the Church' or to say that he already was one.The Sacred Congregation for the Causes of Saints (Prot. Num. VAR. 7479/14) considers the Pope's declaration in Spe Salvi an informal one. Theology As a student of Pseudo-Dionysius, Maximus was one of many Christian theologians who preserved and interpreted the earlier Neo-Platonic philosophy, including the thought of such figures as Plotinus and Proclus. Maximus' work on Pseudo-Dionysius the Areopagite was continued by John Scotus Eriugena at the request of Charles the Bald. The Platonic influence on Maximus' thought can be seen most clearly in his theological anthropology. Here, Maximus adopted the Platonic model of exitus- reditus (exit and return), teaching that humanity was made in the image of God, and the purpose of salvation is to restore us to unity with God."Maximos, St., Confessor" in the Oxford Dictionary of the Christian Church, ed. F.L. Cross (London: Oxford Press, 1958) (). One sees this especially in Maximus' Mystagogy and Ambigua. This emphasis on divinization or theosis helped secure Maximus' place in Eastern theology, as these concepts have always held an important place in Eastern Christianity."Maximus the Confessor" in Michael O'Carroll, Trinitas: A Theological Encyclopedia of the Holy Trinity (Delaware:Michael Glazier, Inc, 1987) (). Christologically Maximus insisted on a strict dyophysitism, which can be seen as a corollary of the emphasis on theosis. In terms of salvation, humanity is intended to be fully united with God. This is possible for Maximus because God was first fully united with humanity in the incarnation. If Christ did not become fully human (if, for example, he only had a divine and not a human will), then salvation was no longer possible, as humanity could not become fully divine."Maximos, St., Confessor" in the Oxford Dictionary of the Christian Church, ed. F.L. Cross (London: Oxford Press, 1958) (). Furthermore, in his works Maximus the Confessor argued the unconditionality of the divine incarnation.Hieromonk Artemije Radosavljević, Τὸ Μυστήριον τῆς Σωτηρίας κατὰ τὸν Ἅγιον Μάξιμον τὸν Ὁμολογητήν. Αθήνα, 1975. English version: Bishop Artemije Radosavljević Why Did God Become Man? The Unconditionality of the Divine Incarnation. Deification as the End and Fulfillment of Salvation According to St. Maximos the Confessor — Source: Τὸ Μυστήριον... [The mystery of salvation according to St. Maximos the Confessor] (Athens: 1975), pp. 180–196 Regarding salvation, Maximus has been described as a proponent of apocatastasis or universal reconciliation, the idea that all rational souls will eventually be redeemed, like Origen and St. Gregory of Nyssa."Apokatastasis " Theandros: An Online Journal of Orthodox Christian Theology and Philosophy. Accessed 12 August 2007. While this claim has been disputed,Hans Urs von Balthasar, Cosmic Liturgy: The Universe According to Maximus the Confessor (Ignatius Press, 2003), 355–356. . others have argued that Maximus shared this belief in universal reconciliation with his most spiritually mature students. Reception In Eastern Christianity, Maximus has always been influential. A number of his works are included in the Greek Philokalia, a collection of some of the most influential Orthodox Christian writers. Writings * Ambigua ad Iohannem ("Difficult Passages Addressed to John") * Ambigua ad Thomam ("Difficult Passages Addressed to Thomas") * Capita XV ("Fifteen Chapters") * Capita de caritate ("Chapters on Charity") * Capita theologica et oeconomica (Chapters on Theology and the Economy) * Disputatio cum Pyrrho ("Dispute with Pyrrhus") * Epistulae I–XLV ("Epistles 1–45") * Expositio orationis dominicae ("Commentary on the Lord's Prayer") * Expositio in Psalmum LIX ("Commentary on Psalm 59") * Liber Asceticus ("On the Ascetic Life") * Mystagogia ("Mystagogy") * Maximi Epistola ad Anastasium monachum discipulum ("Letter of Maximus to Anastasius the Monk and Disciple") * Opuscula theologica et polemica ("Small Theological and Polemical Works") * Quaestiones et dubia ("Questions and Doubtful Passages") * Quaestiones ad Thalassium ("Questions Addressed to Thalassius") * Questiones ad Theopemptum ("Questions Addressed to Theopemptus") *Testimonia et syllogismi ("Testimonies and Syllogisms") Attributed texts * Scholia – commentary on the earlier writings of Pseudo- Dionysius. The original edition in Latin of Balthasar Corderius (Antwerp 1634) attributes all of the Scholia to Maximus, but the authorship has been questioned with Hans Urs von Balthasar (1940, 1961) attributing some of the Scholia to John of Scythopolis.Cosmic liturgy: the universe according to Maximus the Confessor – Page 393 Hans Urs von Balthasar 1961 English translation 2003 * Life of the Virgin – earliest complete biography of Mary, the mother of Jesus.Stephen J. Shoemaker, trans., Maximus the Confessor, The Life of the Virgin: Translated, with an Introduction and Notes (New Haven: Yale University Press, 2012) (); Maximus's Mary, by Sally Cuneen, Commonweal Magazine, 4 December 2009 This is an attributed work and now believed not to be by Maximus the Confessor. Jankowiak and Booth argue that "none of Maximus' characteristic preoccupations appear in the Life, and in turn none of the Life' s central themes appear in the fleeting Marian reflections contained within his genuine corpus". They also write that there is no Greek manuscript witnessing the text, no evidence that any key thinkers who draw on Maximus were aware of the Life' s existence and that no record of the Life as a work exists prior to the second half of the tenth century. ReferencesFurther reading=Collections of Maximus' writings *Maximus Confessor: Selected Writings (Classics of Western Spirituality). Ed. George C. Berthold. Paulist Press, 1985. . *On the Cosmic Mystery of Jesus Christ: Selected Writings from St. Maximus the Confessor (St. Vladimir's Seminary Press "Popular Patristics" Series). Ed. & Trans Paul M. Blowers, Robert Louis Wilken. St. Vladimir's Seminary Press, 2004. . *St. Maximus the Confessor: The Ascetic Life, The Four Centuries on Charity (Ancient Christian Writers). Ed. Polycarp Sherwood. Paulist Press, 1955. . *Maximus the Confessor (The Early Church Fathers) Intro. & Trans. Andrew Louth. Routledge, 1996. *Maximus the Confessor and his Companions (Documents from Exile) (Oxford Early Christian Texts). Ed. and Trans. Pauline Allen, Bronwen Neil. Oxford University Press, 2004. . *On Difficulties in the Church Fathers: The Ambigua: Volume I, Maximos the Confessor. Ed. and Trans. Nicholas Constas. London: Harvard University Press, 2014. . *On Difficulties in the Church Fathers: The Ambigua: Volume II, Maximos the Confessor. Ed. and Trans. Nicholas Constas. London: Harvard University Press, 2014. . *The Philokalia: The Complete Text compiled by St Nikodimos of the Holy Mountain and St Makarios of Corinth: Volume II. Ed. and Trans. G.E.H. Palmer, Philip Sherrard, Kallistos Ware. London: Faber and Faber, 1981. . On the theology of Saint Maximus * *Balthasar, Hans Urs (von). Cosmic Liturgy: The Universe According to Maximus the Confessor. Ignatius Press, 2003. . *Cooper, Adam G. The body in St Maximus Confessor: Holy Flesh, Wholly Deified. Oxford Early Christian Studies. Oxford University Press, 2005. . *Lauritzen, Frederick. Pagan energies in Maximus the Confessor: the influence of Proclus on the Ad Thomam 5 in Greek Roman and Byzantine Studies 52.2 (2012) *Loudovikos, Nikolaos, Protopresbyter. He Eucharistiake Ontologia: Ta Eucharistiaka Themelia Tou Einai, Hos En Koinonia Ginnesthai, Sten Eschatologike Ontologia Tou Hagiou Maximou Tou Homologete. Published in Greek. Translated Title: Eucharistic Ontology: The Eucharistic Fundaments of Being as Becoming in Communion, in the Eschatological Ontology of St. Maximus the Confessor. Ekdoseis Domos, Athens, Greece, 1992. . *Mitralexis, Sotiris. Ever-Moving Repose: A Contemporary Reading of Maximus the Confessor's Theory of Time. Veritas. Cascade, 2017. . *Mitralexis, Sotiris, Georgios Steiris, Marcin Podbielski, Sebastian Lalla. Maximus the Confessor as a European Philosopher Veritas. Cascade, 2017. . *Nichols, Aidan. Byzantine Gospel: Maximus the Confessor in Modern Scholarship. T. & T. Clark Publishers, 1994. . * Hieromonk Artemije Radosavljević, Τὸ Μυστήριον τῆς Σωτηρίας κατὰ τὸν Ἅγιον Μάξιμον τὸν Ὁμολογητήν. Αθήνα, 1975. English version: Bishop Artemije Radosavljević Why Did God Become Man? The Unconditionality of the Divine Incarnation. Deification as the End and Fulfillment of Salvation According to St. Maximos the Confessor — Source: Τὸ Μυστήριον... [The mystery of salvation according to St. Maximos the Confessor] (Athens: 1975), pp. 180–196 *Thunberg, Lars. Microcosm and Mediator: The Theological Anthropology of Maximus the Confessor. Second Edition. Open Court, 1995. *Tollefsen, Torstein Theodor. The Christocentric Cosmology of St Maximus the Confessor. Oxford Early Christian Studies. Oxford University Press, 2008. . *Törönen, Melchisedec. Union and Distinction in the Thought of Maximus the Confessor. Oxford Early Christian Studies. Oxford University Press, 2007. * External links * * Selected works of Saint Maximus Confessor * * Maximus Confessor in the Catholic Forum * Maximus Confessor in the Orthodox Church in America * Greek Opera Omnia by Migne Patrologia Graeca with analytical indexes * Summary of Maximus' biography of Mary (mother of Jesus) by Commonweal magazine * Uploaded online academic papers on Maximus the Confessor * Marek Jankowiak, Phil Booth, A New Date-List of the Works of Maximus the Confessor Category:580 births Category:662 deaths Category:7th-century Byzantine people Category:7th-century Byzantine writers Category:7th-century Christian mystics Category:7th-century Christian saints Category:7th-century Christian theologians Category:7th- century philosophers Category:Byzantine Christian mystics Category:Byzantine saints Category:Byzantine theologians Category:Christologists Category:Patristic mystics Category:People celebrated in the Lutheran liturgical calendar Category:People convicted of heresy Category:Saints from Anatolia "