cont. from the same chapter,

“Because of Christ-or rather, the whole mystery of Christ-all the ages of time and the beings within those ages have received their beginning and end in Christ. Fr the union between a limit of the ages and limitlessness, between measure and immeasurability, between finitude and infinity, between Creator and creation, between resta nd motion, was conceived before the ages. This union has been manifested in Christ at the end of time, and in itself brings God’s foreknowledge to fulfillment, in order that naturally mobile creatures might secure themselves around God’s total and essential immobility, desisting altogether from their movement toward themselves and toward each other.”

[notes say: "Maximus here refers to the absolute stability which is the goal of all creaturely movement, a notion which he elsewhere (Amb 7) directed against the Origenist cosmology in which true stasis is that original, primordial, spiritual unity, prior to the fall of intellectual beings, to which all creatures are called, amid the instability of history, in a final and complete restoration, literally, the "recovery of stasis." For Maximus, however, the final end of creaturely movement is an unprecedented new rest in the Divine at the end of the cosmic story, that stability "around the Divine" or around God's immobility, which brings everything to sabbatical completion. Maximus is sympathetic to Gregory of Nyssa's image of this ultimate "repose" as secured precisely in "perpetual striving", an eternal purposive movement around the God whose essence remains impenetrable. On the philosophical and theological ramifications of this notion, see Paul M. Blowers, "Maximus the Confessor, Gregory of Nyssa, and the Concept of 'Perpetual Progress,'" pp 151-71. On the ascetic implications of this notion, see Ad Thalassium 17)" here and here]

“The union has been manifested so that they might also acquire, by experience, an active knowledge of him in whom they were made worthy to find their stability and to have abiding unchangeably in them the enjoyment of this knowledge.”

It seems to me that the above Ad Thalassium 17 passage is referring to our struggle before entering the rest.