Maximus, a disciple at the same time of two great diverse spiritual tendencies, that associated with the Pseudo-Denis and that stemming from Origen, endeavored to compose them in his own thought and life. To him is due at once the transmission of the Origenist spirituality and the first serious reasoned criticism of the Origenist myth;1 to him is due a further and definitive diffusion among the orthodox of the Corpus Dionysiacum and the refutation of Monenergism sheltered by a famous