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Gregory Palamas (1296-1359) -monk, archbishop, and eminent theologian- was a major figure in fourteenth-century Orthodox Byzantium. His greatest work, In Defense of the Holy Hesychasts (known commonly as The Triads), was written between 1338 and 1341 as a response to the charges of the Calabrian philosopher Barlaam against the monastic groups known as hesychasts. Barlaam denied the legitimacy of their spiritual methods, which included the famous "Jesus Prayer," and discredited their claims to experience the divine presence. Palamas devoted his career as a theologian to the defense of the truth central to hesychasm: God is accessible to personal experience, because he shared His own life with humanity.
This book contains extensive excerpts from Palamas' famous work that, in the words of the book's distinguished editor John Meyendorff, "introduce the reader into the very substance of the religious experience of the Christian East."
- Sales Rank: #748590 in Books
- Published on: 1982-08-01
- Original language: Greek
- Number of items: 1
- Dimensions: 9.04" h x .63" w x 6.04" l, 6700.00 pounds
- Binding: Paperback
- 192 pages
Language Notes
Text: English, French, Greek (translation)
About the Author
John Meyendorff, Professor Byzantine and Eastern European History at Fordham University, is an Orthodox priest, a holder of the D. es L. (Sorbonne), and the author of several books on Orthodoxy.
John Meyendorff, Professor Byzantine and Eastern European History at Fordham University, is an Orthodox priest, a holder of the D. es L. (Sorbonne), and the author of several books on Orthodoxy.
Most helpful customer reviews
5 of 6 people found the following review helpful.
Words and rules to appreciate the subtle messages of hesychasm
By Edward M. Freeman
Throughout "The Triads" from the 14th-century, St. Gregory Palamas is caught in a conundrum of apophatic silence and apodictic experiential observations. On the one hand, Palamas must describe the ineffible energy of the divine presence as manifest in a monk's hesychasm. By the same token, Palamas must avoid scholastic formulations about hesychasm, which were promulgated by Latin immigrees in Athos, chief among whom was one Latin monk Barlaam. Scholastic reasoning was formulaic and required every manifestation of God to fit into conditional sentences and quid-pro-quo logic.
This 110-page translation of "The Triads" gathers pastoral, theological didactic, and spiritual counsels to ascertain the major obstacles to knowing God according to Barlaam and his Calabrian brothers (from Italy). Liberal treatment of earlier hesychasts and iconodoules in this text, such as St. Maximos the Confessor, provide evidence that Palamas considered the task at hand not his alone, but instead the task of the collective Orthodox communion.
On a more practical side, Palamas and Barlaam go head to head with differences about planned insensibilities. Deprivations such as fasting from food and sleep, according to Palamas and the hesychasts, provide occasions for God to unfold his loving plans for us; Barlaam discredits these occasions as outside the realm of God's grace.
But for the Hesychast, the effort is to remove distractions from mind and body, such as comfort level, and instead focus all attention on the heart, awaiting the day when the Lord will restore the heart in divine grace. After having restored the heart in divine grace, Palamas quotes from the Apostle, "God has given His Spirit to cry in our hearts, Abba, Father (Gal. 4:6).
The "Classics of Western Spirituality" (Paulist Press) have gone far to bring eastern and western spiritual classics to a wide audience since the mid-to-late 1970's. Publications in the series now outnumber 50. This volume, although recent, bears witness to the mark that at least two team members left Western jurisdictions right around the time that this volume was released. Two publication-team members, a renowned Lutheran Reformation historian, Jaroslav Pelikan and wife, and the Jesuit-mystical theologian, George Maloney, S.J. were received into Holy Orthodoxy by chrismation.
37 of 46 people found the following review helpful.
An Important Mystical Theologian
By Greg
Gregory Palamas is one of the most important figures in Eastern Orthodox Chrisitianity. First, a little history.
The Catholic and Eastern Orthodox Churches split in about the 11th century over a fairly obscure disagreement over the nature of Christ. However, for many centuries before this, the Eastern Orthodox had taken a far less literalist approach to the Bible than the Latin West.
The result was the Eastern Orthodox tended to produce more mystics than the Latin West, perhaps because the Eastern Orthodox permitted more flexibility into their ideas of God. Catholic theologians from Augustine onwards generally regarded God as a 'Supreme Being' in the universe of beings, a schema borrowed largely from Neo-Platonism, while the Easterns believed God was beyond being itself. Save for a few thinkers on the fringe (i.e. Eriugena), Catholic theologians in the Middle Ages became obsessed with being and beings and proving God was the ultimate being and the maker of all other beings, something Aquinas did in great lengths in Summa Theologica.
The Easterns on the other hand, distinguished between God's infinite and unknowable nature (which was beyond being) and how God obviously manifested himself in the Bible. Gregory of Palamas distinguished between God's unknowable inner nature (somewhat like the Kantian thing in itself) and God's manifestations, his 'energies' which the Old Testament Prophets saw and who the Apostles saw on Mount Tabor in the 'Transfiguration' of Jesus.
Palamas is somewhat bigoted in some parts and writes with the polemical hostility of a Iraneus or a Tertullian. He dismisses Greek Philosophy as useless unless it agrees with theology, but not so much because he is a fundamentalist (as Tertullian was) but rather because like all mystics, he knew rational knowledge ultimately would fail in its attempts to comprehend the incomprehensible. He emphasized faith and unknowing, and patiently allowing God to mediate to us miniscule creatures according to our capacity to receieve his revelation, rather than trying to push into the mystery of the divine with our small minds and arrogantly affirming what God was, as his opponent Barlaam appeared to do.
While somewhat tedious and lacking in elegant style, and not really having the poetic beauty of some of Symeon the Theologian's mystical thoughts, Gregory remains an important thinker and any student of Christian mysticism will profit from a careful reading of his work.
6 of 6 people found the following review helpful.
Great book, just missing a few things
By Anonymous
I have only one complaint with this translation: some parts were taken out. Here, an excerpt from the Foreword:
"I have taken the liberty of occasionally eliminating passagesthat are of purely rhetorical and polemical nature, and such ommissions are indicated in our text by ellepsis point."
This saddened me while I read this, as many times when it was indicated there was an ommission at interesting points, of which would have been nice to know all of what he wished to say, regardless of what others think of how important it is. So, besides the somewhat frequent ommissions, it is a good book and I would recommend it to all who are interested in Christian Theology, specifically of the Orthodox.
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