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Origins of Eastern Christian Mysticism - AD 330-1022 (Hardcover, New edition)
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Origins of Eastern Christian Mysticism - AD 330-1022 (Hardcover, New edition)
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Origins of Eastern Christian Mysticism asserts that the thinkers
between Basil of Caesarea and Symeon the New Theologian were
important mainly for their role in the formation of Hesychasm, a
fourteenth-century mystical movement in the Eastern church. The
book surveys previous research on Proto-Hesychasm and sets forth
eight Hesychastic trends in its practitioners: monasticism, dark
and light mysticism, and an emphasis on the heart, theosis, the
humanity of Christ, penthos, and unceasing prayer. Theodore Sabo
integrates detailed and carefully researched accounts of the lives
and thought of the foundational figures of Hesychasm into a
compelling narrative of the movement's origins. The Cappadocian
fathers established monasticism as the predominant milieu of
Proto-Hesychasm and emphasized both theosis and dark mysticism.
Dark mysticism would come into conflict with the light mysticism of
their contemporary Pseudo-Macarius, but both currents would be
passed on to the Hesychasts. Macarius was a seminal figure within
Proto-Hesychasm, responsible for its stress on light mysticism and
heart mysticism. Hesychasm itself, the author contends, emerged
from two main Proto-Hesychast fonts, the philosophical (represented
by such figures as Pseudo-Dionysius and Maximus the Confessor) and
the ascetic (the realm of figures like John Climacus and Isaac of
Nineveh). The former school transmitted to Hesychasm a virtually
unacknowledged Platonism; the latter contributed to Hesychasm's
preoccupation with theosis, penthos, and unceasing prayer, albeit
from a solely monastic perspective. Finally, Symeon the New
Theologian emerged as the redoubtable successor to these schools,
unifying their distinct traditions in his philosophical approach.
While previous scholarship has documented the connections between
Proto-Hesychasm and Hesychasm, Origins of Eastern Christian
Mysticism is unique in its treatment of the Proto-Hesychasts as a
distinguishable group, and as direct instigators of Hesychasm. This
provocative study should be of interest to students and scholars of
the late antique history of the Eastern Orthodox Church, as well as
to contemporary theologians steeped in the Eastern mystical
tradition.
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