Our soul has two eyes. Reason and revelation according to hesychast in 13th and 14th century

  1. Lemma
  2. Имаме две очи на душата. Разум и откровение според исихастите на XIII и XIV век
  3. Bulgarian
  4. Nachev, Ivaylo
  5. Orthodox theological tradition and practice > Patristic studies
  6. 2014
  7. Каприев , Георги [Author]. Our soul has two eyes. Reason and revelation according to hesychasts in 13th and 14th century
  8. Византийски етюди - София: Фондация Комунитас, 2014.
  9. Hesychasm - St. Gregory Palamas - Gregory of Sinai
    1. Каприев, Георги (2014), Имаме две очи на душата. Разум и откровение според исихастите на XIII и XIV век. –In: Византийски етюди, Комунитас, София, pp. 271-283

    1. The article aims to critically examine perceptions that hesychasm totally rejects, in both sensual experiences and thought. Analyzing the works of two of its leading figures – Saint Gregory of Sinai and Saint Gregory Palama, the author claims that according to the hesychast tradition reason is of importance for the true knowledge of God.

      In the first part of the article what is analyzed is the thought of Gregory of Sinai, the big missionary of hesychasm during the examined period. Focusing on the ascetic practice, Gregory of Sinai considered at the same time reason as necessary component for reception of truth, according to Kapriev. The hesychast is not suspicious of reason in general but of these manifestations which are not connected with the right spiritual fundament. So, passions may spoil mind and reason. In the second part of the article is examined the thought of Gregory Palama, the person who systemized hesychasm. According to Kapriev’s interpretation, he made a precise distinction between two spheres of human knowledge: one which is achieved through rational conclusions, and another which is a form of transcendental knowledge. The author also analyzed Palama’s idea that the created world could be understood through the Divine creative energies, knowledge which everyone can have. Palama also distinguished between the real knowledge of God and theology. He is not against theology, which is seen close to philosophy, because it also articulates the real knowledge and makes it accessible to less experienced believers. Philosophy, excluding philosophy which neglects knowledge of God, is also a gift. Transformed by the scriptures, it is seen as useful knowledge.

      Kapriev concluded that contrary to widespread perceptions main hesychast authorities do not reject reason and its achievements.