The Philokalia (literally "love of the beautiful or good") is, after the Bible, the most influential source of spiritual tradition within the Orthodox Church. First published in Greek in 1782 by St. Nicodemos of the Holy Mountain and St. Macarios of Corinth, the Philokalia includes works by thirty-six influential Orthodox authors from the fourth to fifteenth-centuries such as Maximus the Confessor, Peter of Damascus, Symeon the New Theologian, and Gregory Palamas. Surprisingly, this important collection of theological and spiritual writings has received little scholarly attention. With the growing interest in Orthodox theology, the need for a substantive resource for philokalic studies has become increasingly evident. The purpose of the present volume is to remedy that lack by providing an ecumenical collection of scholarly essays on the Philokalia that will introduce readers to its background, motifs, authors, and relevance for contemporary life and thought.

Most of the papers included in this volume were first presented at a conference convened by the Friends of Mount Athos at Madingley Hall, Cambridge, in 2003. Mount Athos is the principal surviving centre of Orthodox monasticism and the spiritual heart of the Orthodox world. The aims of the conference were to draw attention to the historic importance, the spirituality, and the religious legacy of the Holy Mountain and to shed light on the contribution made by Athonite monasticism not only to worldwide Orthodoxy but also to Christianity at large. Many of the papers focus on particular individuals who from the fourteenth century to the twentieth have exemplified the spiritual traditions of Athos and whose memory as spiritual fathers, confessors, and ascetics continues to inspire their successors today.

"Prayer is a refuge of God's great mercy to the human race." The refuge is a place of inner stillness and peace where the heart is fully opened to the embrace of God's love. It is a return to the ancient paradise from which the human race, in Adam, had to depart because of disobedience to the command of God. The Refuge is an exposition of the concrete actions we should take if we truly desire to live with and in God. It weaves together meditations on scripture (from the Psalms in particular) and amplifies these with the wisdom of early Christian saints, in particular the ascetical writings of St. John of the Ladder, St. Macarius the Great, and St. Isaac the Syrian. It is an active exhortation for us to reacquire the original nobility with which God fashioned us in the beginning.

Exploration of the global spread of Eastern Orthodox practices from local settings and the resulting divergence of interpretations as a struggle over larger issues.

The fourteenth-century Greek hesychast and controversialist, Gregory Palamas, has been so successfully cast as 'the other' in Western theological discourse that it can be difficult to gain a sympathetic hearing for him. In the first part of this book, Norman Russell traces the historical reception of Palamite thought in Orthodoxy and in the West, and investigates how 'Palamism' was constructed in the early twentieth century by both Western and Eastern theologians (principally Martin Jugie and John Meyendorff) for polemical or apologetic purposes. Russell argues that we need to go behind these ideological constructions in order to gain a true perception of the teaching of Gregory Palamas. In his recent survey of Palamite scholarship, Robert Sinkewicz noted that it is now time to raise the larger questions. The second part of the book attempts to do this, following the contours of Palamas' thinking in three areas: his relationship to tradition, his philosophy, and his theology. Russell shows that Palamite thought, when freed of misunderstanding and misrepresentation, has the potential to enrich our understanding of divine-human communion. This study contributes to the changing paradigm of scholarship on Palamas, nudging it towards the point at which Palamite thought can be used fruitfully by contemporary Western and Eastern theologians without the need to subscribe to what has been regarded as 'Palamism'.

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Modern theological engagements on deification have undergone two major paradigm shifts. First, the study of deification shifted from the periphery of theological discourse to its center. For Adolf von Harnack, deification was a pagan import that fatally corrupted and distorted the Gospel message of salvation. In response, the positive retrieval of the concept of deification belongs to the early years of the twentieth century. By the 1910s in Russian religious thought and by the 1930s in much Roman Catholic theology, deification had become a magnet concept attracting attention from many different viewpoints. The second important shift relates to how deification is characterized. Recent studies question the exclusively 'Eastern' character of deification and draw attention to the engagements of this theme in Latin patristic and later Western Christian sources. Reassessing the evidence for these two major shifts, The Oxford Handbook of Deification comprehensively explores the points of convergence and difference on the constitutive elements of deification in different traditions, and offers a foundation for ecumenical and interreligious dialogues. The Handbook's first part analyzes the cultural and scriptural roots of deification; the second part explores the most significant historical contributions to the understanding of deification in the early, medieval, and modern periods; the third part develops systematic connections. Readers will discover a surprizing breadth, depth, and diversity of theologies of deification in Christian traditions. Throughout the Handbook, leading scholars in the field of Deification Studies propose vital new insights from a variety of perspectives for this central mystery at the heart of the Christian faith.

In a culture intrigued by various forms of “spirituality,” this study invites readers to explore the deep, historically rooted resources of the Christian spiritual classics. It is an invitation to seek the transformative presence of God – the kingdom of God within our hearts – through the spiritual classics. These classics, formed in the matrix of meditation on Scripture, are like road maps that provide invaluable wisdom and guidance for the spiritual journey. Illustrating the importance of theologically grounded spirituality, A Luminous Life draws from Catholic, Orthodox, and Protestant classics that stem from rich trinitarian and christological reflection. This book explores key themes in the spiritual classics, including biblical images and historical models of spiritual development, prayer, fasting, solitude and community, the cross and suffering, the desert, spiritual direction, and contemplation and action. This study seeks to bridge the academic and ecclesial, demonstrating that the life of the mind and life in the Spirit are unified, that theological reflection and spiritual formation go together. Considering exemplary writings from diverse traditions, such as the Desert Fathers, Maximus the Confessor, Teresa of Avila, and John Calvin, A Luminous Life draws readers into worshipful reflection on God and formation in Christ. The book concludes with the encouragement to ongoing, prayerful study of the spiritual classics: as fuel for the luminous life.

Taken together, these two volumes collect seventy-five essays written by Professor Andrew Louth over a forty-year period. Louth's contribution to scholarship and theology has always been significant, and these essays have been collected from journals and edited collections, many of which are difficult to access, and are here made available over two thought-provoking and wide-ranging volumes. Volume II collects essays on a variety of theological topics, arranged chronologically, showing the development of Louth's thought since 1978. Throughout this collection the nature of 'theology', as it is understood within Orthodox tradition, is a constant concern. These essays offer distinctive reflections on categories — such as 'development of doctrine' — that have become foundational in modern western thought but which must be viewed rather differently from an Orthodox perspective. The legacy of modern Russian Orthodox thought — especially the key figures of the twentieth century Russian diaspora — is under constant consideration, and forms a constant dialogue partner.

This study contextualizes the achievement of a strategically crucial figure in Byzantium's turbulent seventh century, the monk and theologian Maximus the Confessor (580-662). Building on newer biographical research and a growing international body of scholarship, as well as on fresh examination of his diverse literary corpus, Paul Blowers develops a profile integrating the two principal initiatives of Maximus's career: first, his reinterpretation of the christocentric economy of creation and salvation as a framework for expounding the spiritual and ascetical life of monastic and non-monastic Christians; and second, his intensifying public involvement in the last phase of the ancient christological debates, the monothelete controversy, wherein Maximus helped lead an East-West coalition against Byzantine imperial attempts doctrinally to limit Jesus Christ to a single (divine) activity and will devoid of properly human volition. Blowers identifies what he terms Maximus's "cosmo-politeian" worldview, a contemplative and ascetical vision of the participation of all created beings in the novel politeia, or reordered existence, inaugurated by Christ's "new theandric energy". Maximus ultimately insinuated his teaching on the christoformity and cruciformity of the human vocation with his rigorous explication of the precise constitution of Christ's own composite person. In outlining this cosmo-politeian theory, Blowers additionally sets forth a "theo-dramatic" reading of Maximus, inspired by Hans Urs von Balthasar, which depicts the motion of creation and history according to the christocentric "plot" or interplay of divine and creaturely freedoms. Blowers also amplifies how Maximus's cumulative achievement challenged imperial ideology in the seventh century—the repercussions of which cost him his life-and how it generated multiple recontextualizations in the later history of theology.