Biblical Answer

The concept of "participation" in the theology of St. Maximus the Confessor can be understood as a form of sacramental ontology. According to Maximus, the love we have for God and the love we have for others are not two distinct loves, but rather two aspects of a single love (Mystical Theology I). This understanding of love as a unified whole is reflective of the sacramental view, which sees the sacraments as a means of participating in the divine life of God.

In Maximus' theology, the sacraments are not seen as a means of earning merit with God, but rather as a way of participating in the divine life of God. This is evident in his statement that the sacraments are a means of "spurring into activity" and are not the sole means of receiving God's presence (Hugh of St Victor). This view is in contrast to the Roman Catholic view, which holds that the sacraments work apart from the faith of the people participating. Maximus' understanding of the sacraments as a means of participating in the divine life of God is reflective of the sacramental ontology, which sees the sacraments as a means of participating in the divine life of God.

The concept of "participation" in Maximus' theology is also reflected in his understanding of the Eucharist as a means of participating in the body of Christ. According to Maximus, the Eucharist is a means of participating in the body of Christ, and those who participate in the Eucharist are simultaneously part of his body and the elements of the Eucharist (Belgic Confession 35). This understanding of the Eucharist as a means of participating in the body of Christ is reflective of the sacramental view, which sees the sacraments as a means of participating in the divine life of God. In conclusion, the concept of "participation" in the theology of St. Maximus the Confessor can be understood as a form of sacramental ontology.