In the 6th century, the Byzantine Patriarch Sergius came up with several convenient solutions to the problem of Christ’s divided natures. First, he suggested that Jesus had only one energy, an idea opposed by Sophronius, an elderly and well-respected monk (later patriarch of Jerusalem) said that “one energy” sounded too much like “one nature.” Sergius then proposed the expression “one will.” But this time the dissent came from another monk who had doubts and decided to study the Scriptures on the subject. His name was Maximus.

At the beginning of the seventh century, the decision of the Council of Chalcedon that Jesus had two natures, human and divine, indivisible but distinct, was still not universally accepted. Even if the Council had specified that the expression “two natures” doesn’t mean that Jesus is “parted or divided into two persons,”[1] many took it this way. It was a cause of disunity, and emperor after emperor tried hard to come to a compromise.

In 633, the Byzantine Patriarch Sergius came up with a convenient solution: if the expression “two natures” suggests a division, let’s say that Jesus had only one energy. This wording could emphasize the unity without disturbing the formula of Chalcedon.

Sergius tested his theory on other bishops who didn’t see anything alarming. In fact, the Patriarch of Alexandria announced an upcoming feast to celebrate this agreement.

There was, however, one dissenting voice. Sophronius, an elderly and well-respected monk (later patriarch of Jerusalem) said that “one energy” sounded too much like “one nature.”

The idea was dropped, but Sergius didn’t give up trying. He proposed the expression “one will.” After all, he thought, we can’t say that Jesus the man wanted one thing and Jesus God’s Son wanted another. The solution seemed perfect.

Once again, most bishops went along with the proposal. This time the dissent came from another monk who had doubts and decided to study the Scriptures on the subject. His name was Maximus.

Maximus’s Life

Born in Palestine in 580, Maximus had spent some youthful years serving as secretary of Emperor Heraclius, until he felt a calling to be a monk. He joined a monastery in Chrysopolis (today’s Scutari), where he later became an abbot, then moved to a monastery in Cizicus, on the southern shore of the Sea of Marmara.

As the conquering Persian armies moved toward Constantinople, they approached the Sea of Marmara. Fearing for their lives, Maximus and other monks fled the monastery and traveled to Crete, Cyprus, and Alexandria before settling in Carthage.

Maximus was about 53 when Sergius wrote his new proposal. While studying the Scriptures, he became particularly intrigued by Luke 22:42: “Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done.” Until then, the church had taken these words as hypothetical, assuming that Jesus’ will would not disagree with that of his Father.

Maximus believed that Jesus really meant what he said, and that his human will would have much preferred escaping the torment of the cross. A man without an autonomous will is not a full man. Today, we would call him an automaton, a pre-programmed being. To save humanity, Jesus had to be fully man, in body and soul, which included the will.

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