What is The Philokalia?

In conversation over Skype recently, I held up my copy of The Philokalia, vol. 1, as a way to signify who Kallistos Ware is. ‘Ah yes, that book you’ve been blogging about,’ is an approximation of the response. Which is fair enough. I realised that I’ve not actually told the reading public what The Philokalia is. Since it is what my brother and I are slowly wading our way through (and hopefully becoming better pray-ers as a result), here we go.

The Philokalia is a multi-volume anthology of Greek spiritual texts on the subject of prayer. The authors range from the fourth through the fifteenth centuries. So far, the English translation includes four out of a proposed five. The inescapable, inimitable Met Kallistos Ware (for many of us, our first introduction to Orthodoxy, through The Orthodox Church and The Orthodox Way) is one of the translators. The collection was assembled on Mt Athos, the monastic/spiritual heart of Orthodoxy, in the 17th century by Sts Nikodimos and Makarios.

You may recognise some of the authors they included: Ps.-Antony the Great, Evagrios ‘the Solitary’ (aka ‘Ponticus’, in the original attributed to St Neilus of Ancyra), St Maximus the Confessor, St Makarios the Great, St Gregory of Sinai.

This multi-volume anthology is not a comprehensive guide to the entire ascetic life. As I said, it is about prayer. Thus, the external aspects of Christian spirituality, such as fasts and vigils, are lacking. In fact, it is not even about the entire life of prayer. It is about ‘inner prayer’, about the inner kingdom, about the prayer of the heart. I believe that in its later volumes (they arranged roughly chronologically) it is more specifically about The Jesus Prayer (I’ll discuss that prayer soon, I think).

The goal of this inner prayer is the encounter with God through purity of heart, through seeking hesychia — peacefulness, stillness. The Greek spiritual movement associated with the word hesychia is called hesychasm, and its monastic practicioners are hesychasts. The Francisco-Benedictine musician John Michael Talbot described hesychia as being like sitting on the edge of a pool, and letting the detritus subside. When it still and clear, you can see to the bottom and see both the good and the bad. (See The Music of Creation.)

The bad can thus be removed.

It is an approach towards intimacy with God.

Of course, all the texts were selected by hesychast monks for monks and written by monks to begin with. Not everything here will suit all readers, but much wisdom is to be found for the prayerful, attentive reader. A guide, a companion, will help. We are reading vol. 1 straight through, but I’ve discovered a piece by Met Kallistos that has a series of recommended texts to start with. I close with his words, then:

Sometimes I am asked: in what order should the writings of the Philokalia be read? Should we start at the beginning, on page one, and read straight through to the end? Probably that is not the best method. To one who is unfamiliar with Hesychasm but who has a serious and deep longing to discover its true meaning, I sometimes suggest the following sequence of texts:

i. St Kallistos and St Ignatios Xanthopoulos, Directions to Hesy-chasts (Philokalia IV, 197-295, English translation Kadloubovsky and Palmer, Writings from the Philokalia, 164-270) (27).

ii. St Hesychios the Priest, On Watchfulness and Holiness (Philokalia I, 141-73, English translation I, 162-98).

iii. Evagrios the Solitary (alias Neilos the Ascetic: i.e. Evagrios of Pontus), On Prayer (Philokalia I, 176-89, English translation I, 55-71).

iv. A Discourse on Abba Philimon (Philokalia II, 241-52, English translation II, 344-57).

v. St Gregory of Sinai, On the Signs of Grace and Delusion; On Stillness; On Prayer (Philokalia IV, 66-88, English translation IV, 257-86) (28).

But here I strongly recommend readers not to attempt the physical technique mentioned by St Gregory, unless they are under the direct instruction of an experienced spiritual teacher.

Second and Third Generation Desert Fathers

The Great Laura of St. Savvas

Usually, when people talk about the Desert Fathers and Mothers, they mean those ascetics from the period of St. Antony, St. Pachomius, Evagrius Ponticus, St. Simeon the Stylite, and St? Shenoute. But what about the following generations of desert monasticism?

In my mind, the second and third generations of Desert Fathers are those who lived in the sixth and seventh centuries. The sixth century Desert Fathers lived in the era after the Council of Chalcedon, in the days when the Church was drawing ever closer to fragmentation over Christological issues. They also live in the age of the Second Origenist Controversy, which resulted in a list of anathemas against certain “Origenist” teachings (available here) associated with the Fifth Ecumenical Council at Constantinople in 553.

The result of the Second Origenist Controversy, which was, as seems likely now, a battle between a more “intellectualist”, contemplative (hesychastic?) strain of monasticism and a more “practical” strain focussed on ascetic labours and “simplicity”, was the destruction of a large amount of valuable material by Origen, Evagrius Ponticus, and Didymus the Blind — although some survives in Latin or Syriac translations, other material circulated under false names, and still other stuff survived out of sheer obstinacy and the fact that a lot of monks really dug Evagrian spirituality — even if they rejected the theological system of the Kephalaia Gnostica.

Another result was the banishment of large numbers of “Origenist” monks from Palestinian monasteries. The Evagrian-Origenist legacy would continue, but with less clear force and never unambiguously — the tension between praktike and theoria would never be resolved in Desert monasticism.

The sixth-century Desert Fathers also saw some good things. This is the Age of Justinian, which included the foundation of St. Catherine’s monastery in Sinai. This is also the age following the gathering and disseminating of collections of the Sayings of the Desert Fathers, mostly from those first generation monks of the fourth and fifth centuries. The Sayings, or Apophthegmata, were so popular that not only do they exist in various Greek collections and in Latin translation, there are translations of the collections into Armenian, Coptic, Syriac, Georgian, Arabic, and probably even Ethiopian.

Sixth-century monasticism flourished in Palestine, both in Gaza and the Judean Desert. Desert Fathers include Dorotheos of Gaza, whose spiritual works are considered by Eric P. Wheeler who translated them for Cistercian as Discourses and Sayings to be an easier introduction to the Desert tradition than the Sayings and the hagiography. Also of interest are Dorotheos’ teachers, Barsanuphius and John, a selection of whose letters has been translated by SVS Press for their Popular Patristics Series.

St. Savvas also lived in the sixth century, although he began his work in the fifth. Savvas was the great expander of Palestinian monasticism, primarily in the form of “lauras” communities of monks who lived in separate cells together but only gathered on the weekend. He was a defender of Chalcedon against the anti-Chalcedonians and made embassies to Emperors Anastasius and Justinian on the behalf of Palestinian monks.

Parallel to St. Savvas is St. Theodosius, his comrade, who did much the same things as he only for coenobitic monasticism — monasteries as we imagine them, with a full, common life.

Important for our knowledge of Palestinian monasticism is sixth-century writer Cyril of Scythopolis, who wrote seven Lives of Palestinian monastic leaders, covering Euthymius, Savvas, Kyriakos, John the Hesychast, Theodosius, Theognius, and Avraamius. He is also our most important source for the Second Origenist Controversy.

The seventh century saw the continuation of the Desert tradition. In the Sinai, at St. Catherine’s, John Climacus (saint of the week here) was the abbot and produced his famous Ladder. He himself shared in the inheritance from the Fathers of Gaza as well as from the Evagrian spiritual system. St. Catherine’s was one of the most important foundations of the later generations of Desert monasticism, and it is in her libraries that many Syriac manuscripts have been found, and from here come several of the authors within the Philokalia.

The seventh century is also the century of St. Theodoros the Great Ascetic, who lived in St. Savvas’ Great Laura in Palestine and is one of the spiritual masters to make his way into the Philokalia.

However, by the seventh century, the monasticism of the Desert had lost some of her impetus, no doubt due to the ongoing disputes between the Chalcedonian imperial church and the anti-Chalcedonians, who by this stage had formed a separate church in Syria through the efforts of Jacob Baradaeus and were well on the road to schism in Egypt. As well, this is the century of the exhausting wars between the Empire and Persia which affected the Syrian and Palestinian heartland of Desert monasticism. Finally, the seventh century is the century of the Arab invasions, through which the Desert was lost to the Christian Empire.

The legacy of the Desert Fathers and the outgrowth of monasticism in the sixth century is still impressive, however. Their spiritual heritage is found in St. John Climacus’ contemporary, the ascetic spiritual theologian St. Maximus the Confessor, and Syrian asceticism found new life in the last Church Father, St. John of Damascus. But the centre of gravity for Christian monasticism had shifted from Syria and Palestine to Athos and Constantinople for the Chalcedonian Greeks, but also East to Armenia and South back to Egypt and into Ethiopia.

For further reading on the later Desert Fathers:

Primary Sources

Barsanuphius and John. Letters from the Desert. Trans. John Chryssavgis. SVS Press. The Fathers of the Church series has also issued the entire corpus of lettes in two volumes (corrected from earlier today when I said it was ACW).

Cyril of Scythopolis. Lives of the Monks of Palestine. Trans. EM Price, introduction and notes by J Binns. Cistercian Publications.

Dorotheos of Gaza. Discourses and Sayings. Trans. Eric P. Wheeler. Cistercian.

John Climacus. The Ladder of Divine Ascent. Trans. Colm Luibhead and Norman Russell. Classics of Western Spirituality: Paulist Press.

The Philokalia, vol. 2. Trans. GEH Palmer, Philip Sherrard, and Kallistos Ware. This volume contains St. Theodoros the Great Ascetic, St. Maximus the Confessor, St. Thalassios the Libyan, St. John of Damascus, A Discourse on Abba Philimon, and St. Theognostos.

Secondary Sources

Hirschfeld, Yizhar. The Judean Desert Monasteries in the Byzantine Period. This book covers the archaeological remains of the multitude of monasteries in the Judean Desert at this time as well as the daily life of the monks.

Hombergen, Daniel. The Second Origenist Controversy. This is a highly technical book — in fact, a PhD dissertation — and not for the faint of heart. However, it deals with a lot of the issues in Desert monasticism leading up the Second Origenist Controversy and seeks to uncover what, exactly, the controversy was really about.

Maas, Michael, ed. The Cambridge Companion to the Age of Justinian. This book includes a section on the religious and philosophical situation in Justinian’s reign.

I would like to include Derwas J. Chitty’s The Desert a City, but I can’t, because I don’t recommend books I haven’t read, no matter how highly recommended by others!

The Essence and Energies of God: Seeking to Understand Gregory Palamas

When a Western Christian first encounters talk of the ‘energies’ and ‘essence’ of God, this concept seems bizarre, foreign, silly, even heretical.[1] However, if we examine the writings and ideas of St. Gregory Palamas within the great tradition of theologians and mystics within which he stands, we find that, rather than being heretical, his ideas are, in fact, sensible. They are a synthesis of the dogma of the theologian and the experience of the mystic, steering a course that is able to maintain both the transcendence and immanence of God; such a task is very difficult and fraught with many dangers, as we may be tempted to fall off the horse of orthodoxy in either direction, making God the transcendent creator of deism or the immanent spiritual force of pantheism. Palamas gives us a holy, transcendent, immanent, loving God — a God to believe in.

One of the fundamental realities about the patristic and Byzantine understanding of God is the ultimate transcendence of the divine Person(s). Since God is transcendent, Palamas tells us that our understanding of Him is not, cannot be contingent upon secular, pagan learning[2] — be that learning Greek philosophy or postmodern physics. Rather, our understanding of God is based upon our own initiation into His self-revelation to humanity through the Scriptures, tradition, and the spiritual, mystical experience of the individual believer. Palamas shows us this reality of the unknowable God’s ‘knowability’ through consistent reference to the Scriptures and the sayings of the Fathers, from Athanasius and Gregory of Nazianzus of the fourth century to John Climacus and Maximus the Confessor of the seventh.

If we begin with the proposition that God is incomprehensible and his essence unknowable due to the vast gulf that separates Creator from creature, then a paradigm for interpreting the mystical life becomes of paramount importance, for mystics throughout history claim to have encountered this inaccessible, transcendent God. The Judaeo-Christian mystical tradition stretches at least as far back as Moses who saw the back of YHWH on Mt. Sinai (Ex 33:18-23), and includes Isaiah (Is 6) and Ezekiel (Ez 1) as well as the experiences of the disciples upon Tabor, the Mount of Transfiguration (Mt 17:1-9, Mk 9:2-9, Lk 9:28-36), and Paul who was ‘taken up to the third heaven’ (2 Cor 12:1-5) — these last two being of great importance for Palamas in The Triads. Finally, Christ Himself says, ‘Blessed are the pure in heart, for they shall see God’ (Mt 5:8). The biblical roots of the mystical encounter with God, then, are strong.

The ascetic, hesychastic tradition within which Gregory stands is also focussed upon the mystic’s vision of and union with God. Purity of heart, according to John Cassian,[3] is the goal of all ascetic discipline, the end of which is the vision of God. This mystical, ascetic tradition runs in the East through John Climacus (d. c. 649) to Gregory Palamas to Seraphim of Sarov (d. 1833), John of Kronstadt (d. 1908), and the twentieth-century Athonite hesychasts Joseph (d. 1959) and Paisios (d. 1994), while in the West it runs through John Cassian (d. c. 435) to Bernard of Clairvaux (d. 1153), Lady Julian (d. c. 1416), St. Teresa of Avìla (d. 1582) and moderns such as Evelyn Underhill (d. 1941) and Thomas Merton (d. 1968). The goal of all of these contemplatives and mystics is, as stated above, union with God; the experiences of many of them are reflected in Palamas’ writings.[4] Palamites sought this union through silence and quiet (hesychia), uniting their hearts with their minds so that as purified, psychosomatic unities they could see God Himself through the uncreated light[5] — a potential impossibility, as becomes clear.

Gregory’s chief opponent in the Hesychastic Controversy of the fourteenth century was a Calabrian monk named Barlaam. Barlaam believed that God, the uncreated Creator, was completely inaccessible, making no distinction between His ‘energies’ and ‘essence.’[6] The visions of the prophets, apostles, and saints had merely been of things created by God. The light seen by the contemplatives of the ages was created at best, or a ‘fantasy of the imagination’[7] at worst. St. Gregory accordingly made the important distinction between essence and energies, keeping God transcendent as Barlaamites wished yet immanent as hesychasts had experienced. And so we come to the heart of the matter.

Papademetriou puts it most succinctly when he writes, ‘The energies of God as conceived by St. Gregory Palamas are “manifestations” and “exteriorizations” of God Himself. They are uncreated.’[8] In other words, what Palamas calls ‘energies’ are not some sort of spiritual electricity coursing through the universe into which the mystic can tap — as they sounded to me when I first heard of them. No, they are the actions, attributes, and movement of God throughout the created order, emanating from his very essence and tripersonal self. Those who, like the cherubim, have become all eye,[9] catch a glimpse of these uncreated ‘energies,’ but not of the essence of Him whose ‘energies’ they are.

Gregory gives us a good image to compare with this distinction, that of the human mind, although in my recent readings he does not make explicit the comparison between our minds and God, a comparison going back at least to Basil the Great.[10] Palamas says, ‘the essence of the mind is one thing, its energy another.’[11] This statement is made in explanation of how exactly one can call the mind back to the heart;[12] in its energies, one’s mind can be all over the place, worrying and fretting about things, thinking and considering various realities. The energies of the mind can become externalised. Yet wherever these energies go, the essence of the mind continually resides in the heart. God is similar to the mind, but his energies can go further and do more, given their uncreated and boundless existence.[13] Thus, God is able to communicate to us his properties, his actual ‘glory and splendour,’[14] while remaining inaccessible to us in terms of his essence. The mystics truly encounter the real God, contrary to Barlaam; however, their encounter is with the energies, not the essence of God. We can see a true, uncreated light that is part of God’s uncreated, ongoing, eternal action in this world, yet we cannot see God Himself and the fullness of His glory. This is the distinction Palamas makes, and it enables the dogma of the theologian to dovetail with the experience of the mystic, keeping Byzantine theology from driving a wedge between the two.

St. Gregory Palamas gives his readers a framework for understanding God as both immanent and transcendent. His theology, on the one hand, affirms the apophatic tradition running from Gregory of Nyssa, the tradition that can only describe God in negative terms — i.e. what God is not, e.g. immutable, infinite; God in His essence is unknowable. It also makes room for the cataphatic tradition running from Gregory of Nazianzus,[15] the tradition that can speak about God in positive terms — e.g. God is three prosopa with a single ousia; God in His energies is accessible to the pure in heart. The point of the hesychastic life is to purify the heart through prayer and ascetic ordeal, thereby coming to the beatific vision and the grace of the uncreated light, a wonder so glorious that those who have beheld it often have shining faces to reflect that light.[16] Palamite theology is not heresy, and it is not nonsense. It is a synthesis that enables us to make sense of the undeniable presence of the transcendent God.


[1] Re Palamas and heresy, see George C. Papademetriou, Introduction to Saint Gregory Palamas (New York 1973), 20.

[2] The Triads, ‘Philosophy does not save,’ I.

[3] Cf. Conference 1; Cassian is the only Westerner in the Philokalia. See also Evagrius Ponticus, Kephalaia Gnostica 1.27,70, who argues that contemplation of the Holy Trinity is the greatest thing one could ever achieve. On the influence of Evagrius on Byzantine monastic theology, see John Meyendorff, Byzantine Theology (New York 1979), 67-69.

[4] One example of many is Palamas’ statement that ‘the saints contemplate this divine light within themselves,’ reflecting the heart of the experience of St. Teresa of Avìla’s Interior Castle.

[5] This is the system of prayer laid out by Palamas in section C of this week’s readings, and it is one of the types of monasticism practised by the monks of Athos today, as seen in Elder Joseph the Hesychast, Monastic Wisdom (Florence, AZ 1998).

[6] George C. Papademetriou, Introduction to Saint Gregory Palamas, 22-24.

[7] Cf. Gregory Palamas, The Triads, ‘The Hesychast method of prayer, and the transformation of the body,’ II.ii.9. This phrase shows the common western Christian bias towards the rational intellect as the only valid road to God.

[8] Introduction to Saint Gregory Palamas, 43.

[9] Gregory Palamas, The Triads, ‘Apophatic theology as positive experience,’ I.iii.21. Cf. Benedicta Ward, trans., The Sayings of the Desert Fathers (Kalamazoo 1975), Bessarion 11, p. 42.

[10] Cf. Letter 233.

[11] The Triads, ‘The Hesychast method of prayer, and the transformation of the body,’ I.ii.5.

[12] That Palamas believes the mind to reside in the heart, not the brain, is evidence of his extensive reading not of pagans but of Christians, since pagans had established the residence of the mind in the brain in the writings of ‘Hippocrates’ in the fourth-fifth centuries BC.

[13] Cf. Irenaeus, Against the Heresies, II.13.4 on God’s boundlessness as well as on His uncreated light.

[14] Gregory Palamas, The Triads, ‘Apophatic theology as positive experience,’ I.iii.23.

[15] Both Gregory of Nyssa and Gregory of Nazianzus could be said to make use of both the apophatic and cataphatic tradition. Nyssa, however, is most famous for his postulation of knowing God in the darkness.

[16] Besides  the biblical precedents of Moses, the Transfiguration, and Stephen, Timothy Ware, The Orthodox Church (Harmondsworth 1963), draws our attention to St. Seraphim of Sarov (pp. 131-132) and Evelyn Underhill (p. 239n.) who both underwent similar experiences.