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The Shadow. L Ombra: Romanzo Corso PDF complete. Sarti Antonio: Satanisti Perbene. Self Service 24th. Spiccioli Per Il Latte. Steve Rowland. Strigoi PDF Kindle. Tutto E Fatidico: It is true that virtually all the texts included were written by monks, with a monastic readership in mind.
It is also true that, with the exception of seven short pieces at the end of the volume, the material is given in the original Patristic Greek, and is not translated into the Demotic, even though St Nikodimos and St Makarios used the Demotic in most of their other publications.
Nevertheless, despite the linguistic difficulties in many Philokalic texts, more especially in the writings of St Maximos the Confessor and St Gregory Palamas, the editors leave no doubt concerning their purpose and their hopes. In particular, St Nikodimos maintains, the Pauline injunction, 'Pray without ceasing' 1 Thessalonians , is intended not just for hermits in caves and on mountain-tops but for married Christians with responsibilities for a family, for farmers, merchants and lawyers, even for 'kings and courtiers living in palaces' 6.
It is a universal command.
The best belongs to everyone. St Nikodimos recognized that, in thus making Hesychast texts available to the general reader, he was exposing himself to possible misunderstanding and criticism.
Thus he writes in the preface: Here someone might object that it is not right to publish certain of the texts included in this volume, since they will sound strange to the ears of most people, and may even prove harmful to them 7. Indeed, is there not a risk that, if these texts are made readily accessible for all to read in a printed edition, certain people may go astray because they lack personal guidance from an experienced spiritual father?
This was an objection to which St Nikodimos' contemporary, St Paissy Velichkovsky —94 , was keenly sensitive. For a long time he would not allow his Slavonic translation of the Philokalia to appear in print, precisely because he feared that the book might fall into the wrong hands; and it was only under pressure from Metropolitan Gabriel of St Petersburg that he eventually agreed to its publication 8.
St Makarios and St Nikodimos were in full agreement with St Paissy about the immense importance of obedience to a spiritual father. But at the same time they were prepared to take the risk of printing the Philokalia. Even if a few people go astray because of their conceit and pride, says St Nikodimos, yet many will derive deep benefit, provided that they read the Philokalic texts 'with all humility and in a spirit of mourning' 9.
If we lack a geronta, then let us trust to the Holy Spirit; for in the last resort He is the one true spiritual guide. The inner unity of the Philokalia How far does the Philokalia possess an all- embracing unity and coherence? Are there common themes which bind together the thirty-six authors that it contains? Are we entitled to speak of a distinctive and characteristic 'spirituality' of the Philokalia?
At first sight it might appear that there is no underlying unity, no specifically 'Philokalic' spirituality. The different texts are given simply in chronological order, with no attempt at systematic classification, no grouping of topics, and no clear indication which writings are considered suitable for 'beginners' and which for the more 'advanced'.
This can certainly be given a spiritual sense: it may signify love for what is beautiful and good, love for God as the source of all things beautiful, love for whatever leads to union with the divine and uncreated beauty. Is it no more than a selection of disconnected texts, chosen more or less at random? If we look deeper, however, we find that the Philokalia is in reality far more than a series of unrelated writings, bound up for convenience between the covers of the same volume.
There are certain dominant motifs, certain master-themes, which give to the Philokalia a coherent unity and a definite purpose. Let us consider in particular three basic themes, pervading the whole work, and after that three further features that are more specific in character.
It deals, not with that the Desert Fathers term ' bodily toil', but with ' the guarding of the intellect' It does not concentrate upon detailed regulations concerning the observance of fasts, the hours of sleep, or the number of prostrations, but it looks beyond the letter of these outward rules at their inner spirit, at their spiritual purpose and effect. Key concepts in Eastern spirituality as a whole, these two connected qualities are key concepts more specifically in the Philokalia.
If we are asked to sum up the message of the Philokalia in not more than two words, the best way to do so would be to use the terms nepsis and hesychia. The central!
The second key term, hesychia, is understood in the Philokalia chiefly in the Evagrian sense of 'pure prayer', that is to say, prayer in which the intellect is 'naked' and free from all images and discursive thinking.
The Basic Aim: Deification If such is the general scope of the Philokalia, in what way does the work envisage the basic aim and purpose of the spiritual life? Such, then, is the purpose for which humans were created, and such is the supreme end of the spiritual life: theosis.
It is no coincidence that theosis should be mentioned by Nikodimos not only in the opening sentence of his preface, but on no less than five other occasions on the first page alone. This ideal of theosis, of direct, transforming union with the living God, constitutes a unifying thread throughout the Philokalia as a whole. The Means: Continual Invocation of the Holy Name Having indicated in the first sentence how humans were created for theosis, Nikodimos goes on to speak in the preface about the Fall, Christ's Incarnation, and the gift of the Holy Spirit conferred at Baptism.
This grace of Baptism, bestowed on us in infancy, has been obscured by worldly cares and passions. How can it be reactivated?
Nikodimos answers: The Spirit This was to pray continually to our Lord Jesus Christ the Son of God, not simply to pray with the intellect and the lips alone for this is something obvious to all in general who choose the life of devotion, and is easy for anyone ; but to turn the whole intellect towards the inner self, which is a marvellous experience; and so inwardly, within the very depths of the heart, to invoke the all-holy Name of the Lord and to implore mercy from Him, concentrating our attention solely on the bare words of the prayer, not allowing anything else whatever to gain entry from within or from without, but keeping the mind totally free from all forms and colours To help us with the invocation of the Name, St Nikodimos adds, several Fathers have recommended' a practical method through the use of certain physical techniques' Such, then, are the means proposed in the Philokalia whereby the supreme goal of theosis is to be achieved.
The 'scientific method' envisaged by St Makarios and St Nikodimos may be summarized in five points: i. This technique may assist us, but it is not essential. St Nikodimos makes it abundantly clear in his preface that the invocation of the Name of Jesus is one of the fundamental themes in the Philokalia.
We must be careful, however, not to exaggerate its place in the work as a whole. Some of the selections from the Philokalia published in the West give the misleading impression that the book is predominantly a manual on the practice of the Jesus Prayer, with little else besides. But in fact the two authors to whom the greatest amount of space is allotted in the Philokalia, St Maximos the Confessor and St Peter of Damaskos, nowhere mention the Jesus Prayer at all.
It is only in the final part of the work that it occupies a central position. Yet, even though 'Philokalic' spirituality cannot be reduced simply to the practice of the Jesus Prayer, the invocation of the Holy Name certainly forms a significant unifying thread within the Philokalia. The characteristics of a distinctly 'Philokalic' spirituality are now beginning to emerge. There are three other features that call for special mention: 3.
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