By Brock Bingaman, Bradley Nassif
The Philokalia (literally "love of the gorgeous or good") is, after the Bible, the main influential resource of non secular culture in the Orthodox Church. First released in Greek in 1782 by means of St. Nicodemos of the Holy Mountain and St. Macarios of Corinth, the Philokalia includes works by means of thirty-six influential Orthodox authors from the fourth to fifteenth-centuries resembling Maximus the Confessor, Peter of Damascus, Symeon the hot Theologian, and Gregory Palamas. strangely, this crucial selection of theological and non secular writings has obtained little scholarly recognition. With the starting to be curiosity in Orthodox theology, the necessity for a substantive source for philokalic stories has turn into more and more obvious. the aim of the current quantity is to therapy that lack by way of supplying an ecumenical choice of scholarly essays at the Philokalia that will introduce readers to its heritage, motifs, authors, and relevance for modern existence and thought.
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Extra resources for The Philokalia: A Classic Text of Orthodox Spirituality
COOK 16 The Philokalia and Regulative Virtue Epistemology: A Look at Maximus the Confessor FREDERICK D. AQUINO 17 Women in the Philokalia? VERNA E. F. HARRISON 18 Solitude, Silence, and Stillness: Light from the Palestinian Desert JOHN CHRYSSAVGIS Notes Name Index Subject Index FOREWORD ‘The Church,’ wrote the Russian Orthodox theologian Archpriest Georges Florovsky, ‘gives us not a system but a key; not a plan of God’s City, but the means of entering it. Perhaps someone will lose his way because he has no plan.
It has been a joy working with these women and men on a project that will initiate further studies into this great collection of Orthodox spirituality known as the Philokalia. While we are grateful to each of our contributors for their excellent essays, we are especially grateful for the lifelong work of Metropolitan Kallistos Ware. Metropolitan Kallistos, along with G. E. H. Palmer and Philip Sherrard, has translated the first four (of five) volumes of the Philokalia from Greek to English over the past thirty years.
Anne’s needed to work on Saturdays, and in particular a number of them had to go to Karyes on that day to sell their wares at the weekly market. As the number of names to be commemorated increased, for convenience they began to transfer the mnimosyna to Sunday. This, the day of the Savior’s resurrection from the dead, seemed to them an equally appropriate occasion on which to intercede for the departed who are awaiting their own resurrection. This innovation displeased the more conservative monks at St.