Philokalia

Philokalia
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The Philokalia (AncientGreek: , from philia "love" + kallos "beauty": "love of the
beautiful, the good") is "a collection of texts written between the 4th and 15th centuries by spiritual masters" of the
Eastern Orthodox hesychast tradition. They were originally written for the guidance and instruction of monks in "the
practise of the contemplative life".[2] The collection was compiled in the eighteenth-century by St. Nikodemos of the
Holy Mountain and St. Makarios of Corinth.
Although these works were individually known in the monastic culture of Greek Orthodox Christianity before their
inclusion in The Philokalia, their presence in this collection resulted in a much wider readership due to its translation
into several languages. The earliest translations included a Church Slavonic translation of selected texts by Paisius
Velichkovsky (Dobrotolublye) in 1793, a Russian translation by Ignatius Bryanchaninov in 1857, and a five-volume
translation into Russian (Dobrotolyubie) by St. Theophan the Recluse in 1877. There were subsequent Romanian,
Italian and French translations.[3]
The book is a "principal spiritual text" for all the Eastern Orthodox Churches; the publishers of the current English
translation state that "The Philokalia has exercised an influence far greater than that of any book other than the Bible
in the recent history of the Orthodox Church."[4]
Philokalia (sometimes Philocalia) is also the name given to an anthology of the writings of Origen compiled by
Saint Basil the Great and Saint Gregory Nazianzus. Other works on monastic spirituality have also used the same
title over the years.[5]

Philokalia

History
Nikodemos and Makarios were monks at Mt. Athos, a mountain in northern Greece historically considered the
geographical center of Orthodox spirituality and home to many monasteries. The first edition, in Greek, was
published in Venice in 1782, with a second Greek edition published in Athens in 1893. All the original texts were in
Greektwo of them were first written in Latin and translated into Greek in the Byzantine era.
Paisius Velichkovsky's translation into Church Slavonic, Dobrotolublye (published in Moscow in 1793), included
selected portions of The Philokalia, and was the version that the pilgrim in The Way of a Pilgrim carried on his
journey. That book about a Russian pilgrim who is seeking advice on interior prayer helped popularize The
Philokalia and its teachings in Russia. Velichkovsky's translation was the first to become widely read by the public,
away from the monasterieshelped by the popularity of The Way of a Pilgrim, and the public influence of the
startsy at Optina Monastery known as the Optina Elders. Two Russian language translations appeared in the 19th
century, by Ignatius Brianchaninov (1857) and Theophan the Recluse's Dobrotolubiye (1877). The latter was
published in five volumes, and included texts that were not in the original Greek edition.
Velichkovsky was initially hesitant to share his translation outside of the Optina Monastery walls. He was concerned
that people living in the world would not have the adequate supervision and guidance of the startsy in the monastery,
nor would they have the support of the liturgical life of the monks. He was finally persuaded by the Metropolitan of
St. Petersburg to publish the book in 1793. Brianchanivov expressed the same concerns in his work, warning his
readers that regular practice of the Jesus Prayer, without adequate guidance, could potentially cause spiritual
delusion and pride, even among monks. Their concerns were contrary to the original compiler of The Philokalia,
Nicodemos, who wrote that the Jesus Prayer could be used to good effect by anyone, whether monastic or layperson.
All agreed that the teachings on constant inner prayer should be practiced under the guidance of a spiritual teacher,
or starets.[6]
The first partial English and French translations in the 1950s were an indirect result of the Bolshevik revolution,
which brought many Russian intellectuals into Western Europe. T. S. Eliot persuaded his fellow directors of the
publishing house Faber and Faber to publish a partial translation into English from the Theophan Russian version,
which met with surprising success in 1951. A more complete English translation, from the original Greek, began in
1979 with a collaboration between G. E. H. Palmer, Kallistos Ware, and Philip Sherrard. They released four of the
five volumes of The Philokalia between 1979 and 1995. In 1946, the first installment of a ten volume Romanian
translation by Father Dumitru Stniloae appeared. In addition to the original Greek text, Stniloae added "lengthy
original footnotes of his own" as well as substantially expanding the coverage of texts by Maximus the Confessor,
Symeon the New Theologian, and Gregory Palamas. This work is 4,650 pages in length.[7] Writings by the Trappist
monk Thomas Merton on hesychasm also helped spread the popularity of The Philokalia, along with the indirect
influence of J. D. Salinger's Franny and Zooey, which featured The Way of a Pilgrim as a main plot element.[8]

Teachings
The collection's title is The Philokalia of the Niptic Fathers,[9] or more fully The Philokalia of the Neptic Saints
gathered from our Holy Theophoric Father, through which, by means of the philosophy of ascetic practice and
contemplation, the intellect is purified, illumined, and made perfect. Niptic is an adjective derived from the Greek
Nipsis (or Nepsis) referring to contemplative prayer and meaning "watchfulness". Watchfulness in this context
includes close attention to one's thoughts, intentions, and emotions, with the aim of resisting temptations and vain
and egoistic thoughts, and trying to maintain a constant state of remembrance of God. There are similarities between
this ancient practice and the concept of mindfulness as practiced in Buddhism and other spiritual traditions. The
Philokalia teachings have also influenced the revival of interior prayer in modern times through the centering prayer
practices taught by Thomas Keating and Thomas Merton.

Philokalia

Philokalia is defined as the "love of the beautiful, the exalted, the excellent, understood as the transcendent source of
life and the revelation of Truth."[10] In contemplative prayer the mind becomes absorbed in the awareness of God as
a living presence as the source of being of all creatures and sensible forms. According to the authors of the English
translation, Kallistos Ware, G. E. H. Palmer, and Philip Sherrard, the writings of The Philokalia have been chosen
above others because they:
...show the way to awaken and develop attention and consciousness, to attain that state of watchfulness
which is the hallmark of sanctity. They describe the conditions most effective for learning what their
authors call the art of arts and the science of sciences, a learning which is not a matter of information or
agility of mind but of a radical change of will and heart leading man towards the highest possibilities
open to him, shaping and nourishing the unseen part of his being, and helping him to spiritual fulfilment
and union with God."
The Philokalia is the foundational text on hesychasm ("quietness"), an inner spiritual tradition with a long history
dating back to the Desert Fathers. The practices include contemplative prayer, quiet sitting, and recitation of the
Jesus Prayer. While traditionally taught and practiced in monasteries, hesychasm teachings have spread over the
years to include laymen. Nikodemos, in his introduction, described the collected texts as "a mystical school of
inward prayer" which could be used to cultivate the inner life and to "attain the measure of the stature of the fullness
of Christ." While the monastic life makes this easier, Nikodemos himself stressed that "unceasing prayer" should be
practiced by all.
The hesychasm teachings in the Philokalia are viewed by Orthodox Christians as inseparable from the sacraments
and liturgy of the Orthodox Church, and are given by and for those who are already living within the framework of
the Church. A common theme is the need for a spiritual father or guide.[11]

Timeline of editions and translations

4th-15th centuries The original texts are written by various spiritual masters. Most are written in Greek, two are
written in Latin and translated into Greek during Byzantine times.
1782 First edition, Greek, published in Venice, compiled by Nikodemos and Makarios.
1793 Church Slavonic translation of selected texts, Dobrotolublye, by Paisius Velichkovsky, published in
Moscow. This translation was carried by the pilgrim in The Way of a Pilgrim. First to be read outside of
monasteries, with a strong influence on the two following Russian translations.
1857 Russian language translation, by Ignatius Brianchaninov.
1877 Russian language translation, by Theophan the Recluse, included several texts not in the Greek original, and
omitted or paraphrased some passages.
1893 Second Greek edition, published in Athens, included additional texts by Patriarch Kallistos.
1946-1976 In 1946, the first installment of a ten volume Romanian translation by Father Dumitru Stniloae
appeared.[12]
1951, 1954 First partial English translations by E. Kadloubovsky and G. E. H. Palmer in two volumes: Writings
from the Philokalia on Prayer of the Heart and Early Fathers from the Philokalia. These were translated from
Theophane's Russian version, and published by Faber and Faber.
1957-1963 Third Greek edition, published in Athens by Astir Publishing Company in five volumes. Modern
English translation based on this edition.
1979-1995 English translation by Kallistos Ware, G. E. H. Palmer, and Philip Sherrard, of the first four of the five
Greek volumes, from the Third Greek edition. This was published by Faber and Faber.

Philokalia

Contents
This listing of texts is based on the English translation of four volumes by Bishop Kallistos Ware, G. E. H. Palmer,
and Philip Sherrard. The fifth volume has yet to be published in English. Some works in the Philokalia are also
found in the Patrologia Graecae and Patrologia Latina of J. P. Migne.[citation needed]

Volume 1
St. Isaiah the Solitary
1. On Guarding the Intellect: 27 Texts
Evagrius the Solitary
1.
2.
3.
4.

Outline Teaching on Asceticism and Stillness in the Solitary

Texts on Discrimination in respect of Passions and Thoughts
Extracts from the Texts on Watchfulness
On Prayer: 153 Texts

St. John Cassian

1. On the Eight Vices
2. On the Holy Fathers of Sketis and on Discrimination
St. Mark the Ascetic
1. On the Spiritual Law: 200 Texts
2. On Those who Think that They are Made Righteous by Works: 226 Texts
3. Letter to Nicolas the Solitary
St. Hesychios the Priest
1. On Watchfulness and Holiness
St. Neilos the Ascetic
1. Ascetic Discourse
St. Diadochos of Photiki
1. On Spiritual Knowledge and Discrimination: 100 Texts
St. John of Karpathos
1. For the Encouragement of the Monks in India who had Written to Him: 100 Texts
2. Ascetic Discourse Sent at the Request of the Same Monks in India
St. Antony the Great
1. On the Character of Men and on the Virtuous Life: 170 Texts
This piece by Anthony was changed to an appendix in the English translation by Palmer, Sherrard and Ware (1979,
p.327), because of their view that the language and the general idea is not explicitly Christian and may not have
been written by Antony

Philokalia

Volume 2
St. Theodoros the Great Ascetic (Theodore of Edessa)
1. A Century of Spiritual Texts
2. Theoretikon
St. Maximos the Confessor
1.
2.
3.
4.

Four Hundred Texts on Love, with a foreword to Elpidios the Presbyter

Two Hundred Texts on Theology and the Incarnate Dispensation of the Son of God (written for Thalassios)
Various Texts on Theology, the Divine Economy, and Virtue and Vice
On the Lord's Prayer

Thalassios the Libyan

1. On Love, Self Control, and Life in accordance with the Intellect (written for Paul the Presbyter)
St. John of Damascus
1. On the Virtues and the Vices
A Discourse on Abba Philemon
St. Theognostos
1. On the Practice of the Virtues, Contemplation and the Priesthood

Volume 3
St. Philotheos of Sinai
Forty Texts on Watchfulness
Ilias the Presbyter
1.
2.
3.
4.

A Gnomic Anthology: Part I

A Gnomic Anthology: Part II
A Gnomic Anthology: Part III
A Gnomic Anthology: Part IV

Theophanis the Monk

1. The Ladder of Divine Graces
St. Peter of Damascus
1. Book I: A Treasury of Divine Knowledge
2. Book II: Twenty-Four Discourses
St. Symeon the Metaphrast: Paraphrases of the Homilies of St. Macarius of Egypt
1.
2.
3.
4.
5.
6.

Spiritual Perfection
Prayer
Patient Endurance and Discrimination
The Raising of the Intellect
Love
The Freedom of the Intellect

Philokalia

Volume 4
St. Symeon the New Theologian
1. On Faith
2. 153 Practical and Theological Texts
3. The Three Methods of Prayer [attributed to him]
Nikitas Stithatos
1. On the Practice of the Virtues: One Hundred Texts
2. On the Inner Nature of Things and on the Purification of the Intellect: One Hundred Texts
3. On Spiritual Knowledge, Love and the Perfection of Living: One Hundred Texts
Theoliptos, Metropolitan of Philadelphia
1. On Inner Work in Christ and the Monastic Profession
2. Texts
Nikiphoros the Monk
1. On Watchfulness and the Guarding of the Heart
St. Gregory of Sinai
1. On Commandments and Doctrines, Warnings and Promises; on Thoughts, Passions and Virtues, and also on
Stillness and Prayer: 137 Texts
2. Further Texts
3. On the Signs of Grace and Delusion, Written for the Confessor Longinos: Ten Texts
4. On Stillness: Fifteen Texts
5. On Prayer: Seven Texts
St. Gregory Palamas
1.
2.
3.
4.
5.
6.

To the Most Reverend Nun Xenia

A New Testament Decalogue
In Defence of Those who Devoutly Practise a Life of Stillness
Three Texts on Prayer and Purity of Heart
Topics of Natural and Theological Science and on the Moral and Ascetic Life: 150 Texts
The Declaration of the Holy Mountain in Defence of Those who Devoutly Practice a Life of Stillness

Volume 5
This volume has not yet been published in English translation. These are the contents of the modern Greek
translation.
Kallistos and Ignatios the Xanthopouloses
1. Method and precise canon for those who choose the hesichastic and monastic life: 100 chapters
Kalistos Angelikoudis
1. Kefalaia (Chapters): 81 chapters
Kalistos Tilikoudis (presumed the same as Kalistos Angelikoudis)
1. On Hesichastic Practice
Kalistos Katafygiotis (presumed the same as Kalistos Angelikoudis)
1. On union with God, and Life of Theoria
Saint Simeon Archbishop of Thessaloniki
1. Chapters on the Sacred and Deifying prayer

Philokalia
Saint Mark the Gentle
1. On the Words that are Contained in the Sacred Prayer
Anonymous
1. Interpretation of "Kyrie Eleison" (Lord Have Mercy)
Saint Simeon the New Theologian
1. Discourse on Faith and teaching for those who say that it is not possible for those who find themselves in the
worries of the world to reach the perfection of the virtues, and narration that is beneficial at the beginning.
2. On the Three Ways of Prayer

St. Gregory of Sinai

Excerpts from the life of St. Maximos Kapsokalivis
All Christians Must Pray Uninterruptedly
Indices

Notes
[1] http:/ / en. wikipedia. org/ w/ index. php?title=Template:Eastern_Christianity& action=edit
[2] Ware (1979), pp. 14-15. (http:/ / books. google. com/ books?id=8ViqQ6qYSjIC& pg=PA14)
[3] Ware (1979), pp. 11-12. (http:/ / books. google. com/ books?id=8ViqQ6qYSjIC& pg=PA11)
[4] Ware (1979), Publisher's blurb from back cover.
[5] English translation online here (http:/ / www. tertullian. org/ fathers/ origen_philocalia_02_text. htm)
[6] Johnson (2010), p. 38. (http:/ / books. google. com/ books?id=uN2vBZdGXwAC& pg=PA39)
[7] Binns, John. An Introduction to the Orthodox Christian Churches (2002). Cambridge University Press, pp. 92-93. ISBN 0521661404
[8] Johnson (2010), pp. 41-42. (http:/ / books. google. com/ books?id=uN2vBZdGXwAC& pg=PA41)
[9] Ware (1979) pp. 367-368 (http:/ / books. google. com/ books?id=8ViqQ6qYSjIC& pg=PA367)
[10] Ware (1979), p. 13. (http:/ / books. google. com/ books?id=8ViqQ6qYSjIC& pg=PA13)
[11] Ware (1979), p. 16 (http:/ / books. google. com/ books?id=8ViqQ6qYSjIC& pg=PA16).
[12] Binns, John. An Introduction to the Orthodox Christian Churches (2002). Cambridge University Press, pp. 92-93. ISBN 0-521-661404

Translations
Palmer, G. E. H.; Ware, Kallistos; Sherrard, Philip (1979). The Philokalia: The Complete Text. Volume 1.
London: Faber and Faber. ISBN0-571-11377-X.
Palmer, G. E. H.; Ware, Kallistos; Sherrard, Philip (1982). The Philokalia: The Complete Text. Volume 2.
London: Faber and Faber. ISBN0-571-15466-2.
Palmer, G. E. H.; Ware, Kallistos; Sherrard, Philip (1986). The Philokalia: The Complete Text. Volume 3. Faber
and Faber. ISBN0-571-17525-2.
Palmer, G. E. H.; Ware, Kallistos; Sherrard, Philip (1999). The Philokalia: The Complete Text. Volume 4. Faber
and Faber. ISBN0-571-19382-X.
Cavarnos, Constantine (2007). The Philokalia: Love of the Beautiful. Institute for Byzantine & Modern Greek
Studies. ISBN1-884729-79-7.
Cavarnos, Constantine (2009). The Philokalia: A Second Volume of Selected Readings (Selected Readings from
the Philokalia, Volume 2). Institute for Byzantine and Modern Greek Studies. ISBN1-884729-91-6.
, 1782 (http://www.scribd.com/doc/123611767/
---1782-)

Philokalia

Studies
Paschalis M. Kitromilides, "Philokalia's first journey?" in Idem, An Orthodox Commonwealth: Symbolic Legacies
and Cultural Encounters in Southeastern Europe (Aldershot, 2007) (Variorum Collected Studies Series: CS891),