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A COMPENDIOUS TREATISE ON NATURES, ESSENCES, AND HYPOSTASES BY MAXIMUS THE MONK, FROM THE ILLUSTRIOUS [FATHERS] OF THE CHURCH AND THEOLOGICAL PHILOSOPHERS.

Having then raised questions about such matters, and of how many things your nature and fortune [consist]. And indeed, I am far off. And faith far off has a connection. And the marvel of the illustrious ones, and of her power itself. And our faith, simply. And through how many things arguments consist, and into how many they are divided, many have hastened to write down the proper things, for which causes they also succeeded. Out of wisdom (above) and through these in? God and through life (as all). And since they did not only make an effort, but also confessed to write laboriously. And as we possess the eagerness, since the Greeks philosophized, and having been perplexed they nonetheless established [their views], as being confirmed from experience. And now there is a demonstration upon these and concerning other inquiries, and conversely of such things, so that they may be confirmed. Wherefore even they, toward piety (instead), became futile in their reasonings. Wherefore [may it] in? this not happen to appear so. For some of the fathers, setting forth such things, clearly discussed them. This is the life-giving abundance of His power, and not otherwise. For we deem it worthy to know, and we speak these things as we received them from the fathers.

And for this reason, the first [fathers] made every effort along with the other spiritual men. Whence to us again through the rest, since our nature being human and weak and easily deceived and prone to error, and for this reason [it is] open to us. For suddenly in life nothing appears to be more useful, and especially among the fathers, and after nourishment to receive help from them. But rather that for those who, even after the composition of the highest matters, [strive] to learn through depth the studies of the fathers. For you yourself are both the nature of philosophy and all philosophy. And in the rest, to bless. Since all is with faith. And all knowledge produces praise. And to love the [teachings] from the dogmas of the holy fathers. Lest being insensible we behold the rule of faith. For all faith and knowledge of nature [without it] is ignorance of God. But as if entwinements of one another and such things. Whence both the high and the lowly are joined together.

Man is by nature a rational animal, mortal, capable of intellect and knowledge. And man is [composed] of a self-governing soul and a body. And [he exists] in being, in well-being, and in eternal being. And that in being, the good and rational, we were addressed by the holy fathers, because learning comes to us through the senses; and through hearing come the teachings. And this man, toward being through nature, again possesses hypostasis. Whence he appears signifying [something]. And what [of him] toward well-being, [it is] through free choice. So that some of such things may be well. And not to be meddlesome through others. So it seems. But one must maintain a proper diligence along with the others.