Relevant bibliographies by topics / Hesychasm

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Hesychasm'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Hesychasm"

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Zachariou, Andreas P. "The Relation of Gregory Akindynos to Barlaam the Calabrian." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 67, no. 2 (March 25, 2023): 255–67. http://dx.doi.org/10.24193/subbto.2022.2.09.

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"In the writings of the fourteenth-century Hesychasts, Gregory Akindynos is characterized as a Barlaamite because his theological perceptions are considered to be no different from those of Barlaam the Calabrian. However, Akindynos himself rejects the designation of Barlaamite by denying that he is in agreement with Barlaam and claiming injustice and slander from the Palamite party. In order to support his contention, he draws attention to his strong opposition to Barlaam when the latter turned against the monks and their way of life. Nevertheless, his own writings contradict his assertion, since they testify to the identification of his theology with that of Barlaam. Keywords: Gregory Palamas, Gregory Akindynos, Barlaam the Calabrian, Barlaamite, hesychasm, hesychasts, Hesychast Controversy "
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Sabo, Theodore, Dan Lioy, and Rikus Fick. "A Hesychasm before Hesychasm." Journal of Early Christian History 4, no. 1 (January 2014): 88–96. http://dx.doi.org/10.1080/2222582x.2014.11877295.

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Getcha, Job. "The Hesychast Movement And The Liturgy." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 67, no. 2 (March 25, 2023): 19–39. http://dx.doi.org/10.24193/subbto.2022.2.01.

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"This article shows the influence of the Hesychast movement on the liturgy, which led to a major liturgical reform in the Byzantine world. The ideal of “praying without ceasing” as a fruit of baptism led the hesychasts to consider it as the aim of the life of all Christians, monks and lay people, and to consider the neo-Sabaite Typikon as the most adapted ordo to serve as a school of prayer and to foster vigil and fasting, regarded in the patristic tradition as the main weapons against sin and passions. Conscious that “life in Christ” was anchored in the sacramental life of the Church, the hesychasts encouraged frequent communion and regarded the sacraments not as acts of individual piety but rather underlined their ecclesial and eschatological dimensions. Keywords: hesychasm, liturgy, reform, neo-Sabaite Typikon, prayer, sacraments, vigil, fasting, Communion, Gregory of Sinai, Gregory Palamas, Philotheos Kokkinos, Kallistos and Ignatios Xanthopoulos, Nicholas Kabasilas, Symeon of Thessaloniki "
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Kasatkina, Tatiana. "Dostoevsky and Hesychasm: “Crime and Punishment”." Неизвестный Достоевский 9, no. 4 (December 2022): 171–85. http://dx.doi.org/10.15393/j10.art.2022.6541.

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Not much has been said about Dostoevsky and hesychasm, and mainly with the greatest evidence and persuasiveness in the case when direct references to the figures of hesychasm appeared directly in the text of Dostoevsky's novel (“The Brothers Karamazov”). However, hesychasm can be considered as an optimal explanatory structure already for the novel “Crime and Punishment”. In this novel hesychasm is most obviously present, not from the point of view of superficial references or an external plot developing in the “apparent flow of life” (as Dostoevsky designated what happens on the surface of being), but from the point of view of the deepest plot, in which what happens in the novel is connected with “ends and beginnings” (so Dostoevsky called the origins and the results of events that are beyond the obvious, beyond time). The original title of the novel, “The Drunkards”, which later became “Crime and Punishment”, as well as the characteristics of the characters found in “Crime and Punishment” (to be “drunk without wine”, to be mistaken for a drunk in a sober state, to hide behind the illusion of intoxication their pre- and post-criminal state), strictly associate drunkenness with sin and a crime. The direct opposition to this state is sobriety, which the participants of the Hesychast tradition strive to achieve, and the collection of texts of this tradition, “Philokalia”, is called in the translation by Paisii Velichkovsky: “Words and Beginnings of Sacred Sobriety”. The separation of heart and mind, which characterizes the two main criminal characters of the novel, is the main characteristic of the pre-natural state of a person according to hesychasm. Hesychasm also makes it possible to explain why the heroine, who occupies the highest position in the spiritual structure of the novel, is characterized by the words “She will see God”.
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Sarpova, Olga V. "Labor in the Practice of Hesychasm in Ancient Rus`." Vestnik slavianskikh kul’tur [Bulletin of Slavic Cultures] 71 (2024): 57–71. http://dx.doi.org/10.37816/2073-9567-2024-71-57-71.

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In the context of “fluid modernity”, one may perceive a need to preserve and protect basic patterns, with the labor playing an important role. Each culture develops and substantiates its own attitude towards work. Hesychasm has been the spiritual foundation of Russian society since the time of Sergius of Radonezh. As a consequence, in the spiritual practice of hesychasm physical work was an essential part of the life of hesychast monks. Studying the Legends of Old Russian Saints and the charters of coenobitic monasteries shows that the Old Russian monasticism had embraced the Doctrine of St. Gregory Palamas about unity of spiritual and bodily in man's earthly life and the possibility of cleansing the body from sin as a basis. In the praxis of Russian hesychasm, spiritual labor was inseparable from physical labor, which did not contradict the practice of internal doing, but always closely accompanied and supplemented it. The soul and body worked tied together. Since spiritual labor was complex and difficult, the physical labor of a monk was meant to be no less difficult. In order to ordeal themselves, the hesychast monks left the livable conditions of monasteries for alienation of the north-east of Rus', and thus found themselves in more severe conditions where only intense physical labor ensured their survival. The soul was solidified through hard work. The strengthened soul, in turn, became the basis for overcoming the trials chosen by the monk and achieving the goal of unity with God in earthly life.
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Ishutin, Alexander A. "Cognition of the Universe’s Integrity in the Philosophy of Hesychasm." Общество: философия, история, культура, no. 9 (September 20, 2023): 41–45. http://dx.doi.org/10.24158/fik.2023.9.5.

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The present article discusses the epistemological and ontological foundations of such a prominent Orthodox teaching as Hesychasm. It is emphasized that true knowledge, according to the worldview of the Hesychasts, comes through deep inner experience and contact with the divine presence in the heart. Though God is un-knowable in essence, His actions and energies can be realized and perceived through human experience. The Hesychasts taught that created nature can be reunited with the godhead through the perception of uncreated energies, which are the manifestation of God’s presence in the world. The synergy of God and man leads to their meeting and communicating in prayer, which is a crucial step on the path to the deification of man. The author of the article concludes that at present Hesychasm remains an important component of spirituality and culture in Russia, and certain Hesychastic practices are still relevant in terms of human psychological experi-ence and the search for personal integrity.
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Zhirtueva, Natalia S. "Hesychasm in the Culture of Muscovite Rus` in 14th–15th Centuries." Vestnik slavianskikh kul’tur [Bulletin of Slavic Cultures] 66 (2022): 43–52. http://dx.doi.org/10.37816/2073-9567-2022-66-43-52.

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The “hesychast disputes” that unfolded in Byzantium and influenced other Orthodox countries came to be the critical event of the 14th century for the Christian world. The doctrine of synergy, the theory of the “deification” (“theosis”) of a person and the metaphysics of light, developed by the hesychast Gregory Palamas, were creatively reworked in the consciousness of Muscovite Rus’ in the 14th–15th centuries. As a result, the original Old Russian Hesychasm emerged, transforming the doctrine of synergy into the veneration of the Holy Trinity. For the young Orthodox state, which was in the process of establishing its statehood, the Holy Trinity became the personification of national unity and breaking dependence on the conquerors. The doctrine of St. Sergius of Radonezh about the Trinity, the Trinity concept of Epiphanius the Wise, the growing popularity of the Trinity theme in icon painting, the special celebration of the Trinity Day, the construction of Trinity temples act as evidence of the strong consolidation of the cult of the Holy Trinity in Moscow culture. Another important theme for the Old Russian culture of the 14th–15th centuries was the concept of “deification” of a person as the highest form of his creativity. It found its theoretical form in the teachings of Gregory Palamas, while its visible expression became the iconography of Andrei Rublev and Dionysius. Old Russian icon painters were able to convey the moral ideal of hesychasm — the ideal of the transformed man who achieves a new ontological status of existence through deification. The doctrine of deification was intimately connected with the hesychast metaphysics of Tabor light, reflected in the Old Russian aesthetics of light and color.
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Elliott, Curtis. "Mission as Ascetic Experience: Hesychasm and the Anthropology of Sergei Horujy for Mission Theology." Mission Studies 28, no. 2 (2011): 228–43. http://dx.doi.org/10.1163/157338311x602361.

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Abstract This article traces the development of hesychasm, a common prayer practice in the Eastern Orthodox tradition, from the fourth century A.D. to the present and proposes an understanding of missional theology that is grounded in hesychast theological anthropology. The theological foundation of hesychasm rests upon the view that humanity is open to the transformative union with God through prayer. This foundation reformulates the conception of mission theology as an in-depth ascetic experience of God’s presence that encompasses the various manifestations of human missional experience. The paper interacts with the development of hesychast doctrine from the fourth century in the African desert, to its formulation by Gregory Palamas in the fourteenth century, and finally culminating in the contemporary philosophical writings of Sergei Horujy. Horujy is a physicist at Moscow State University and an Orthodox theologian. His synergistic school of anthropology conceives of humanity as consisting of a triple border: ontological, ontic, and virtual. He is deeply indebted to Gregory Palamas’ distinction between essence and energies, that is, between God’s core being and his manifestations as experienced in hesychast prayer practice. Horujy applies this distinction, particularly the “energies,” as a way to conceive theological anthropology. His own project in part critiques the modern and postmodern crisis of the human subject and in part redefines the complex humanity around a spiritual core. Incorporating Horujy’s synergistic anthropology into a theology of mission means viewing humanity’s potential for union with God as both a process and outcome for mission practice. Mission can no longer be viewed as an appendage of the Christian life, but is actually a means of experiencing union with God.
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Eremin, Aleksandr V. "Religious foundations of soviet life: actualization of the hesychasm paradigm in the context of upbuilding of communism." Yaroslavl Pedagogical Bulletin 5, no. 122 (2021): 203–9. http://dx.doi.org/10.20323/1813-145x-2021-5-122-203-209.

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The article is devoted to the study of the religious foundations of Soviet life. The article examines the religious doctrine of Hesychasm, which was developed in the historical and cultural development of Russia, which influenced the development of Russian theology and the social mission of the Church. Hesychasm ideas have become a civilizational determinant that influenced the development of statehood, the specifics of socio-political practices. The author studies the manifestation and significance of the hesychasm paradigm in order to understand its embodiment in the real practices of the Soviet life. According to the author, hesychasm as a cultural paradigm that has influenced the socio-political sphere should be considered not only in a religious context. The author suggests using the «political hesychasm» and «social hesychasm» concepts existing in the scientific field. Historical and cultural analysis of theevolution of the hesychasm doctrine allows us to conclude that the images of the Soviet life are a transformation of hesychasm ideas that influenced many generations of people and served as the basis for new formats of the messianic idea of building an ideal communist society, in which ideas about holy Russia and holy people, which in turn influenced the nature and methods of government in the Soviet era. The author believes that this issue can be studied in the context of trans – and interdisciplinary methodology, where the main one is a culturological approach to understanding the historical dynamics of social consciousness in the context of civilizational specifics. According to the author, with this approach, it is possible to ensure the interconnection of a holistic vision of the cultural experience of Russia
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Rodionov, Oleg. "The Literary Legacy of Kallistos Angelikoudes: an Attempt at Systematization." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 67, no. 2 (March 25, 2023): 43–57. http://dx.doi.org/10.24193/subbto.2022.2.02.

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"This article explores the little studied and partially unpublished literary corpus of Kallistos Angelikoudes, one of the most fascinating late Byzantine hesychast authors. It addresses some of the problems associated with the manuscript tradition of his writings and offers a new approach to the systematization of his oeuvre. Despite the uncertainty regarding the identification of the two groups of texts that make up the “books” of Angelikoudes’ literary corpus, that is, the Hesychastic Education and the Hesychastic Consolation, this article advances an argument with regard to the possible composition of these works. Keywords: Kallistos Angelikoudes, Discourses, Chapters, Byzantine hesychasm, Mount Athos, Philokalia, manuscript tradition, genres of Byzantine theological literature, ascetic miscellanea "
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Dissertations / Theses on the topic "Hesychasm"

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Smith, William Walter 1946. "HESYCHASM AND THE ORIGINS OF RAYONISM." Thesis, The University of Arizona, 1985. http://hdl.handle.net/10150/275250.

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Gunnarsson, Håkan. "Mystical realism in the early theology of Gregory Palamas : context and analysis /." Göteborg : Univ., Inst. för Religionsvetenskap, 2002. http://www.loc.gov/catdir/toc/fy0613/2003458320.html.

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Rentel, Alexander. "John Kantakouzenos and the Hesychast Councils of the fourteenth century." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Payne, Daniel Paul Davis Derek. "The revival of political hesychasm in Greek Orthodox thought : a study of the hesychast basis of the thought of John S. Romanides and Christos Yannaras /." Waco, Tex. : Baylor University, 2006. http://hdl.handle.net/2104/4847.

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Frost, Steve. "Nepsis project." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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Johnson, Christopher David Leonard. "Authority and tradition in contemporary understandings of hesychasm and the Jesus prayer." Thesis, University of Edinburgh, 2009. http://hdl.handle.net/1842/5553.

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In today’s global religious landscape, many beliefs and practices have been dislocated and thrust into unfamiliar cultural environments and have been forced to adapt to these new settings. There has been a significant amount of research on this phenomenon as it appears in various contexts, much of it centred on the concepts of globalisation/localisation and appropriation. In this dissertation, the same process is explored in relation to the traditions of contemplative prayer from within Eastern Orthodox Christianity known as the Jesus Prayer and hesychasm. These prayer practices have traveled from a primarily monastic Orthodox Christian setting, into general Orthodox Christian usage, and finally into wider contemporary Western culture. As a result of this geographic shift from a local to a global setting, due mainly to immigration and dissemination of relevant texts, there has been a parallel shift of interpretation. This shift of interpretation involves the way the practices are understood in relation to general conceptions of authority and tradition. The present work attempts to explain the divergence of interpretations of these practices by reference to the major themes of authority and tradition, and to several secondary themes such as appropriation, cultural transmission, “glocalisation,” memory, and Orientalism. By looking at accounts of the Jesus Prayer and hesychasm from a variety of sources and perspectives, the contentious issues between accounts will be put into a wider perspective that considers fundamental differences in worldviews.
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Bolanakis, Panos. "The ecstasy of transformation : self-transformation and ecstasy in Hesychasm and Theravāda Buddhism." Thesis, University of Bristol, 2017. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.743018.

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Hébert, Maurice L. [Verfasser]. "Hesychasm, Word-Weaving and Slavic Hagiography. The Literary School of Patriarch Euthymius / Maurice L. Hébert." Frankfurt a.M. : Peter Lang GmbH, Internationaler Verlag der Wissenschaften, 1992. http://d-nb.info/1165480808/34.

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Hébert, Maurice LaBauve [Verfasser]. "Hesychasm, Word-Weaving and Slavic Hagiography. The Literary School of Patriarch Euthymius / Maurice L. Hébert." Frankfurt a.M. : Peter Lang GmbH, Internationaler Verlag der Wissenschaften, 1992. http://d-nb.info/1165480808/34.

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Djintcharadze, Anna. "L'A priori de la connaissance au sein du statut logique et ontologique de l'argument de Dieu de Saint Anselme: La réception médiévale de l'argument (XIIIe-XIVe siècles) = The a priori of knowledge in the context of the logical and ontological status of Saint Anselm’s proof of God: the medieval reception of the argument (13th -14th centuries)." Thesis, Boston College, 2017. http://hdl.handle.net/2345/bc-ir:107407.

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Thesis advisor: Olivier Boulnois
Thesis advisor: Stephen F. Brown
The Dissertation Text has Three Parts. Each paragraph is referred at the end to the Part it summarizes. My dissertation places Saint Anselm’s Ontological Argument within its original Neoplatonic context that should justify its validity. The historical thesis is that Anselm’s epistemology, underlying the Proslogion, the Monologion and De Veritate, was a natural, often unaccounted for, reflection of the essentially Neoplatonic vision that defined the pre-thirteenth century mental culture in Europe. (Introduction and Part I) This thesis is shown through the reception of Anselm’s argument by 27 XIIIth-XIVth century thinkers, whose reading of it exhibits a gradual weakening of Neoplatonic premises up to a complete change of paradigm towards the XIVth century, the first reason being the specificity of the Medieval reception of Aristotle’s teaching on first principles that is the subject of Posterior Analytics (Part II), and the second reason being the specificity of the Medieval reception of Dionysius the Areopagite (Part III, see sub-thesis 4 below). The defense of this main historical thesis aims at proving three systematic sub-theses, including a further historical sub-thesis. The Three Systematic Sub-Theses: 1) The inadequacy of rationalist and idealist epistemology in reaching and providing apodictic truths (the chief one of which is God’s existence) with ultimate ontic grounding, as well as the inadequacy of objectivistic metaphysics that underlies these epistemologies, calls for another, non-objectifying epistemic paradigm offered by the Neoplatonic (Proclian theorem of transcendence) apophatic and supra-discursive logic (kenotic epistemology) that should be a better method to achieve certainty, because of its ability to found logic in its ontic source and thus envisage thought as an experience and a mode of being in which it is grounded. Within such a dialectic, there cannot be any opposition or division either between being and thought, or between faith and reason, faith being an ontic ground of reason’s activity defined as self-transcendence. The argument of the Proslogion is thus an instance of logic that transcends itself into its own principle – into ‘that than which nothing greater can be conceived’. Such an epistemological vision is also supported by contemporary epistemology (Russell’s Paradox and Gödel’s Incompleteness Theorem) (Introduction and Part I) 2) In virtue of this apophatic and supra-discursive vision, God’s existence, thought by human mind (as expressed in the argument of the Proslogion), happens to be a common denominator between God’s inaccessible essence and the created essence of human mind, so that human consciousness can be defined as ‘con-science’ – the mind experiencing its own being as co-knowledge with God that forges being as such. (Part I) 3) However, God’s existence as a common denominator between God’s essence and the created essence of human mind cannot be legitimately accommodated within the XIIIth-XIVth century epistemology and metaphysics because of the specificity of relation between God’s essence and His attributes, typical of Medieval scholasticism and as stated by Peter Lombard and Thomas Aquinas. If this relation is kept, while at the same time God’s existence is affirmed as immanent to the human mind (God as the first object of intellect), God’s transcendence is sacrificed and He becomes subject to metaphysics (Scotus’ nominal univocity of being). In order to achieve real univocity between the existence of human thinking and God’s existence, one needs a relation between God’s essence and His attributes that would allow a real participation of the created in the uncreated. The configuration of such a relation, however, needs the distinction between God’s essence and His energies that Western Medieval thought did not know, but that is inherent to the Neoplatonic epistemic tradition persisting through the Eastern Church theologians and Dionysius the Areopagite up to Gregory Palamas. (Part III) Another Historical Sub-Thesis: 4) One of the reasons why Medieval readers of Anselm’s Proslogion misread it in the Aristotelian key, was that they did not have access to the original work of Dionysius the Areopagite, in which the said distinction between God’s essence and His energies is present. This is due to the fact that the Medievals read Dionysius through Eriugena’s translation. However, Eriugena was himself influenced by Augustine’s De Trinitate that exhibits an essentialist theology: in fact, it places ideas within God’s essence, which yields the notion of the created as a mere similitude, not real participation, and which ultimately makes the vision (knowledge) of God possible only in the afterlife. Since already with Augustine the relation between grace and nature is modified (grace becomes a created manifestation of God, instead of being His uncreated energy), God’s essence remains incommunicable. Similarly, God’s existence is not in any way immanent to the created world, of which the created human intellect is a part, so that it remains as transcendent to the human mind as is His incommunicable essence. This should explain why for the Medievals analogy, and eventually univocity, was the only way to say something about God, and also why they mostly could not read Anselm’s Proslogion otherwise than either in terms of propositional or modal logic. (Part III) The dissertation concludes that whilst Anselm’s epistemology in the Proslogion is an instance of Neoplatonic metaphysical tradition, the question of the possibility of certainty in epistemology, as well as the possibility of metaphysics as such, depends on the possibility of real communicability between the immanence of human predicating mind and the transcendence of God’s essence through His trans-immanent existence
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Books on the topic "Hesychasm"

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Gunnarsson, Håkan. Mystical realism in the early theology of Gregory Palamas: Context and analysis. Göteborg: [Göteborgs universitet], 2002.

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Bianchi, Luca. Monasteri icona del mondo celeste: La teologia spirituale di Gregorio Palamas. Bologna: EDB, 2010.

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Moschos, Dēmētrios. Platōnismos, hē, Christianismos: Hoi philosophikes proupotheseis tou Antiēsychasmou tou Nikēphorou Grēgora, 1293-1361. Athēna: Ekdoseis Parousia, 1998.

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Kallistos. 'Act out of stillness': The influence of fourteenth-century hesychasm on Byzantine and Slav civilization. [Toronto]: Hellenic Canadian Association of Constantinople, 1995.

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Payne, Daniel P., and Daniel P. Payne. The revival of political hesychasm in contemporary orthodox thought: The political hesychasm of John S. Romanides and Christos Yannaras. Lanham [Md.]: Lexington Books, a division of Rowman & Littlefield Publishers, 2011.

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Milchev, Kiril. Ekzistent︠s︡ialnata tema i problematikata na Palamizma. Sofii︠a︡: Izdatelska biblioteka Kirilit︠s︡a, 2001.

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Bernadette, Dieker, and Montaldo Jonathan, eds. Merton & Hesychasm: The prayer of the heart : the Eastern Church. Louisville, Ky: Fons Vitae, 2003.

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Vlachos, Hierotheos. St. Gregory Palamas as a Hagiorte. Levadia, Greece: Birth of the Theotokos Monastery, 1997.

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Akindynos, Gregorios, ca. 1300-ca. 1349., ed. La résistance d'Akindynos à Grégoire Palamas: Enquête historique, avec traduction et commentaire de quatre traités édités récemment. Leuven: Peeters, 2006.

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Simini, Roberta. Il chassidismo polacco e l'esicasmo slavo: Genesi, sviluppo, affinità e differenze nella comune reazione alla modernità. Bari: G. Laterza, 2002.

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Book chapters on the topic "Hesychasm"

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Heppell, Muriel. "Hesychasm in the Balkans." In Religious Quest and National Identity in the Balkans, 125–37. London: Palgrave Macmillan UK, 2001. http://dx.doi.org/10.1057/9780230523333_9.

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Stoeckl, Kristina. "The Origins, Development and Diffusion of »Political Hesychasm«." In Veröffentlichungen des Instituts für Europäische Geschichte Mainz Beihefte, 289–306. Göttingen: Vandenhoeck & Ruprecht, 2024. http://dx.doi.org/10.13109/9783666302565.289.

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Russell, Norman. "The ‘Gods’ of Psalm 81 (82) in the Hesychast Debates." In Meditations of the Heart: The Psalms in Early Christian Thought and Practice, 243–56. Turnhout: Brepols Publishers, 2011. http://dx.doi.org/10.1484/m.stt-eb.4.7013.

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Kakalis, Christos. "In the Shadow of the Mountain: Tracing the Hesychast Inhabitation of Mount Athos." In Mountains, Mobilities and Movement, 37–57. London: Palgrave Macmillan UK, 2017. http://dx.doi.org/10.1057/978-1-137-58635-3_3.

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Clossey, Luke. "12. Ways of Knowing." In Jesus and the Making of the Modern Mind, 1380-1520, 333–54. Cambridge, UK: Open Book Publishers, 2024. http://dx.doi.org/10.11647/obp.0371.12.

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Telling the story of how Christians learned to stop worrying and embrace the probable, this chapter considers how thinkers evaluated the certainty and truth of Jesus revelations, both canonical and contemporary. The latter included revelations made to women, with gender rendering their accounts especially unreliable, or, in the plain ken, especially trustworthy. Some writers used Jesus as a tool to demolish the claims of reason; others found in Jesus the compelling certainty they sought. Throughout the East, from Greece to Russia, hesychasts combined the Jesus prayer with breathing techniques to compensate for the instability of knowledge. Jean Gerson raised a difficult question: Should a priest celebrate the eucharist—that is, affect the presence of the body and blood of Jesus—after a nocturnal emission? His investigations led to the development of a plain-ken approach that celebrated a messy probabilism as an acceptable answer to uncertainty, first in ethics, and later more generally. In these ways a plain-ken vision of history, a messy world of contingency, arose between what was necessarily true and what was impossible.
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"Hesychasm." In Eastern Christianity in Its Texts. T&T CLARK, 2022. http://dx.doi.org/10.5040/9780567682949.0040.

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Louth, Andrew. "Knowing the Unknowable God." In Selected Essays, Volume I, 382–95. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780192882813.003.0037.

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Abstract Byzantine hesychasm and the Kabbalist work, Zohar, both belong to the thirteenth/fourteenth century. Although roughly contemporaneous, hesychasm and kabbalism seem independent historical movements. Nevertheless, they are worth comparing. To begin with, they are wildly different in genre: the Kabbalah deeply mysterious, the hesychast writings philosophical or devotional. Both, however, display analogies in their teaching of an Unknowable God, prescinding philosophical analysis. The hesychast apophatic doctrine that God is known by the heart parallels the Kabbalist concept of the ‘holy intellect … hewn from a divine source’; both envisage knowledge of God as entailing radical human reconstruction; the hesychast goal of deification in the Uncreated Light parallels the Kabbalist goal of attaining a ‘powerful interdependent relationship’ between human creature and creator; analogies appear between the Uncreated Light discerned in the Transfiguration and the notion of the Shekhinah; furthermore both sefirot and ‘energies’ enable mortals to come to know the Unknowable God.
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"Byzantine Hesychasm." In Encyclopedia of Food and Agricultural Ethics, 342. Dordrecht: Springer Netherlands, 2019. http://dx.doi.org/10.1007/978-94-024-1179-9_300228.

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"Hesychasm and psalmody." In Mount Athos and Byzantine Monasticism, 171–84. Routledge, 2016. http://dx.doi.org/10.4324/9781315248622-24.

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Krausmüller, Dirk. "The rise of hesychasm." In The Cambridge History of Christianity, 101–26. Cambridge University Press, 2006. http://dx.doi.org/10.1017/chol9780521811132.005.

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Conference papers on the topic "Hesychasm"

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Oprea, Emanuel George. "Perception of Hesychasm in Modern Russia." In Religion & Society: Agreements & Controversies. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2016. http://dx.doi.org/10.18638/dialogo.2016.3.1.27.

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Motornaya, Svetlana. "SCHOOL OF SERGIUS OF RADONEZH AS A PROMOTE OF HOLY RUS' SCHOOL." In Themed collection of papers from Foreign international scientific conference «Joint innovation - joint development». Part 1. by HNRI «National development» in cooperation with PS of UA. October 2023. - Harbin (China). Crossref, 2024. http://dx.doi.org/10.37539/231024.2023.36.69.079.

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The influence of the Greek Orthodox tradition on the formation of the worldview of the followers of St. Sergius of Radonezh is considered. The conclusion is made about the continuity of the method of hesychasm for the formation of consciousness of inhabitants of Orthodox Rus. The psychological mechanism and conditions for personal improvement in the School of St. Sergius of Radonezh are highlighted.
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