Abstract

In defining the theological problem of participation as the question of how created beings, namely human beings, can participate in the transcendent Uncreated God towards deification without a pantheistic blurring of essences, this article examines the Christologically intuitive way in which Maximus the Confessor would have responded. Specifically, Maximus’ Cyrilline Chalcednonianism, featuring an unconfused perichoretic union between Christ's two natures in his hypostatic union, serves directly as an apologetic and hermeneutic for humanity's and creation's participation in God. In addition, taking into account the scholarly debate over Maximus’ understanding of the relationship between the Logos and the logoi, it is argued that this indirectly provides a second Christological way forward to resolve the problem at hand, particularly when the two types of logoi are correctly distinguished. Insofar as the Logos and the logoi, not to mention the notions of participation and deification, were viewed by Maximus through his Cyrilline Chalcedonian lens, his Cyrilline Chalcednonian Christology was ultimately his answer to the theological problem of participation.