Maximian logoi or the “principles” of created being are often virtually identified with Platonic ideas or forms. This assumption obscures what is distinctive about Maximus's concept of the logoi. I first note two metaphysical peculiarities of his doctrine, and then propose that these only make sense if we follow Maximus's own directive to read the logoi through Christology proper – that is, as describing creation as the Word's cosmic Incarnation. This suggests, in creative tension with a good deal of twentieth-century philosophical theology, that the God-world relation is not fully exhausted by the analogia entis: Maximus divines a still deeper hypostatic (not natural) identity between Word and world that actually generates natural difference – for perhaps the first and only time in the history of Christian thought. Here I assay a first step toward retrieving that relation.

中文翻译：

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创造就是化身：马克西姆斯忏悔者中逻各斯的形而上学特点

Maximian logoi 或受造物的“原则”通常实际上与柏拉图的思想或形式相同。这个假设掩盖了马克西姆斯的 logoi 概念的独特之处。我首先注意到他的教义的两个形而上学特点，然后提出只有当我们按照马克西姆斯自己的指示通过正确的基督论来阅读逻各斯时，这些才有意义——即将创造描述为圣言的宇宙化身。这表明，在与大量 20 世纪哲学神学的创造性张力中，上帝与世界的关系并没有被类比 entis 完全耗尽：马克西姆斯预言了话语和世界之间更深层次的实体（非自然）身份，它实际上产生了自然差异——这也许是基督教思想史上第一次也是唯一一次。