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 1 1|          succeeded in becoming a man without beginning, since
 2 1|          doctrine on this point.~Μan may certainly be considered
 3 1|  existence, but οnly the idea of man or the cοmmοn existence
 4 1|   strange and inconceivable that man can enter the course of
 5 1|   limiting his reference only to man he characterises this distance
 6 1|       and great, between God and man"<7>.~It is not very difficult,
 7 1|        Maximos οn the dignity of man is suitably set in the whole
 8 1|          He especially thinks of man as one who combines and
 9 2|          έρως οf God and έρως of man. "The divine as being eros
10 2|      particle of God"<13> "Every man is a μοιρα Θεού, but not
11 2|        the first found-action of man's ability to be raised above
12 3|      points to the perfection of man. It is worth citing a very
13 3|       reason why it is said that man has been made in the image
14 3|    rather at its surpassing. For man to form his personality
15 3|          purpose put in front of man illuminates clearer Maximos'
16 3|         close connection between man and God. The fact that man
17 3|       man and God. The fact that man was made as a particle of
18 3|        Confessor clearly defines man's purpose in analysing the
19 3|      hypostatic union of God and man in Christ<25>. Certainly,
20 3|   concludes that the pιιrpose of man's creation is his union
21 3|       archetype. ~The destiny of man is the communion of the
22 3|        the respective logos into man in his creation and through
23 3|               The achievement of man's high destiny is realized
24 3|       nature<27> were put before man as a labor for unification "
25 3|          and become simply "bare man"; then, proceeding through
26 3|               However, the first man not only was unable to secure
27 3|       nature. God himself became man in order to unite the divided
28 3|         of God became "a perfect man out of us through us to
29 3|         view of Μaximos, God and man are παραδείγματα αλλήλων,
30 3|         other. Gοd makes himself man out of love for men as much
31 3|          love for men as much as man deifies himself οut of loνe
32 3|        for God; and God lifts up man to the unknowable as much
33 3|        the unknowable as much as man manifests God, invisible
34 3|        grace; on the other hand, man in general and also each
35 4|   incarnation should be found in man's fall and its purpose in
36 4|          fall and its purpose in man's restoration. However,
37 4|     divine design. Indeed, since man's purpose was theosis, which
38 4|     means, the descent of God to man would be necessary under
39 4|           in order to facilitate man's ascent. Incarnation is
40 4| Incarnation is the perfection of man<34>. Μan's sin and fall
41 4|       the perfection of man<34>. Μan's sin and fall were a fact
42 4|      nature, and tlιe world<35>. Μan remains stagnant if his
43 4|    propound their motives before man's will. What is of the greatest
44 4|          is the highest stage of man's love for God and of God'
45 4|        God and of God's love fοr man. Αll virtues contribute
46 4|         things to the divine. So man becomes able to follow Jesus
47 4|      pursuing a high purpose, in man's case, perfection. The
48 4|          completion of movement. Μan's path-way testifies that
49 4|  movement of things. In this way man searching for his end, his
50 5|         The gulf between God and man is bridged, even when man
51 5|        man is bridged, even when man is still within this world
52 5|         any nature and any time. Μan is recognized as having
53 5|      with the genuine end within man who is saved. And since
54 5|         God just as God became a man<50>. When he supersedes