The Philokalia

[DL82]

I have recently picked up a copy of the Philokalia (English translation by GEH Palmer, P Sherrard & Kalistos Ware) and am wondering about its relevance to anyone not living a monastic/solitary life? It is an interesting collection, and I can see parallels with Carmelite spirituality in the West, in particular the idea that, in carrying on without consolation in the darkness of contemplation, we draw closer to the invisible God.

Is anyone here familiar with the Philokalia as a text? Should it be read from beginning to end in sequence, or is there another approach to its reading? Is it compatible with a Catholic understanding, or is it compromised by the condemnation of Gregory Palamas’ idea of Hesychasm? Is it relevant to a married lay person, or only to those living a contemplative life?

As someone from the Latin Church who has never really been a fan of Thomism, it is a breath of fresh air to read the works of so many great saints of the East in one place, comprising a different school of theology, provided, that is, that their theology is Catholic.

 

[Little_Boy_Lost]

It is. You just have to properly see how it fits. It’s an amazing work. I have an annotated very abridged version of it in a book by skylight publications. It has been very helpful. Usually I will read 2 or 3 quotes from the fathers a night and then try and take that in. The key is to not get too far from what you can understand or take. The same with any of book of wisdom, like The Imitation of Christ, or the Divine Ladder.

 

[FidesSpesCarita]

As someone from the Latin Church who has never really been a fan of Thomism

Check out Pope Benedicts writings. From my understanding his love of the doctors is as follows: 1) Bellarmine 2) St. Augustine 3) St. Thomas.

From all I have read he does not follow standard Thomistic argumentation, but definitely follows more the Bellarmine/Augustinian methods.

 

[dcointin]

I can’t comment on the relation of the Philokalia to Catholic theology, but I can offer a few general thoughts.

One, everyone can benefit from the insights of monastics. Their advice on spiritual warfare in particular is excellent and applicable to people in almost any situation in life.

Two, because we’re not monastics, some of their advice can’t be reasonably practiced by people “in the world”. For example, we can’t keep vigil all night in prayer or eat very little when we have the responsibilities of work and family. Keep in mind that they’re advising monks and nuns, and some of what they say will seem very extreme to us.

Three, eastern and western spirituality is generally very similar, despite what some polemecists will tell you, and I would gladly take advice from a Catholic monastic just like I would from an Orthodox one. There’s a spiritual classica called “Unseen Warfare” that I believe was written by a 16th century Catholic monk. It was discovered in the east, and edited by St. Nicodemus of the Holy Mountain (i.e. Mt. Athos), who added Orthodox experiences to it, making it at truly ecumenical book. The fact that this could be done at all shows the true communion that I believe our churches share on a spiritual level.

 

[FidesSpesCarita]

I can’t comment on the relation of the Philokalia to Catholic theology, but I can offer a few general thoughts.

One, everyone can benefit from the insights of monastics. Their advice on spiritual warfare in particular is excellent and applicable to people in almost any situation in life.

Two, because we’re not monastics, some of their advice can’t be reasonably practiced by people “in the world”. For example, we can’t keep vigil all night in prayer or eat very little when we have the responsibilities of work and family. Keep in mind that they’re advising monks and nuns, and some of what they say will seem very extreme to us.

Three, eastern and western spirituality is generally very similar, despite what some polemecists will tell you, and I would gladly take advice from a Catholic monastic just like I would from an Orthodox one. There’s a spiritual classica called “Unseen Warfare” that I believe was written by a 16th century Catholic monk. It was discovered in the east, and edited by St. Nicodemus of the Holy Mountain (i.e. Mt. Athos), who added Orthodox experiences to it, making it at truly ecumenical book. The fact that this could be done at all shows the true communion that I believe our churches share on a spiritual level.

Nothing to add… Just quoted for awesomeness.

 

[Phillip_Rolfes]

First of all, Don, kudos to you on such an excellent post. I whole-heartedly agree with what you say and would repeat it, if this had not already be done.

For the O.P. the Philokalia is a wonderful resource. One must remember that monasticism is viewed as the high-point of Christian life in general in the East. As such we believe that we are all called to the same level of contemplation, religious devotion, and love for God and neighbor as that acheived by so many monastics, albeit we are called according to our state in life. I’m reminded of a story of St. Antony of the Desert (I believe) who was told by an angel that there was a doctor living in the middle of a city that had reached the same level of holiness which Antony had. Again, it’s all about living out one’s calling fully out of love for God. So read the Philokalia by all means, study it and practice the teaching to the best of your ability according to your state in life. If you can find a spiritual father/director who is knowledgeable then all the better.

As to the Church’s “condemnation” of Palamas and hesychasm, it simply doesn’t hold water and, to my knowledge, Rome no longer condemns Palamas. Even if it does, the Eastern Catholic Churches do not. He is fully embraced as part of our theological, spiritual, and even liturgical heritage. The Melkites still celebrate the Feast of St. Gregory Palamas on the customary Sunday during Great Lent (I’m sure the other Eastern/Byzantine Catholic Churches do too, but I have no experience there). His writings are still held in high esteem and he is viewed as one of the great Fathers of Eastern/Byzantine spirituality even by the Eastern/Byzantine Catholics (I put Eastern/Byzantine together because I cannot speak on behalf of the non-Byzantine Eastern Churches).

If you are interested in Eastern/Byzantine spirituality that is more directed towards lay people then I strongly recommend you check out the writings of St. Theophan the Recluse, St. Seraphim of Sarov (first volume of the “Little Russian Philokalia”), and Bishop Ignatius Brianchaninov (especially his “On the Prayer of Jesus”). These three men in particular are very good at taking the essence of the teachings contained in the Philokalia and applying them to non-monastics. I cannot recommend them highly enough. Just let any reference to Rome go in one ear and out the other. Remember that they, apart from being great saints and mystics, are also products of their time; the tendency to engage in anti-Roman polemics does creep in here and there. Oh, and also check out Nicholas Cabasilas’ writings. He in particular wrote on spirituality for the lay person.

 

[Wesley7]

I once read somewhere that it was the “bible” of Orthodox spirituality.