Dumitru Stãniloae and His "Philokalia"
The names of Stãniloae and Philokalia are strongly linked. It has even been said (A. Plãmãdealã) that whenever the Philokalia is mentioned, so also is the name of Stãniloae.[1] Just what, however, does the Philokalia published by Stãniloae actually entail? What did Stãniloae, himself, think about this work to which he dedicated forty-five years of his strenuous and lengthy life? How did he ever realize this tremendous project? How is Stãniloae’s Philokalia related to the very rich and complex tradition of the various Philokalias? Being asked for the first time, these questions have not yet been answered. Thus, one of the main works of this Rumanian theologian is still an unresolved “enigma”. Hence, it is the purpose of this study to provide some answers and, as much as possible, prepare the way for a more critical study not only of the Philokalia of Stãniloae, but of the Philokalia in general.
PHILOKALIA OR PHILOKALIAS?
PHILOKALIA OR PHILOKALIAS?
Since patristic experts have already studied at great the length the well-known Philokalia of St. Basil the Great and his friend St. Gregory of Nazianze, this paper does not take it into consideration.[2] Instead, our focus is on the collection of spiritual writings with the same title, Philokalia, published by Nikodemos Agiorite and Makarios of Corinth in 1782. This collection was soon translated under the direction of Paisij Velichkovskij into Slavonic (1793), and a little later by Theophan the Recluse into Russian (1857). Meanwhile, it has become a very popular and influential spiritual work among the Russian Orthodox.[3] Translations have made the Philokalia accessible in various modern languages,[4] and abbreviated forms have appeared in so-called “petit Philocalie”.[5] However, a closer look of the various versions, editions, translations and publications leads to a certain confusion, as they don't all correspond to one another.[6] The difficulty augments in the attempt to establish the critical text of the different authors presented in the Philokalia. It is due to this complexity that the collection of spiritual writings was once called “the most fastidious of libraries”.[7] The Philokalia of Dumitru Stãniloae is no exception to these difficulties. Since one of the objectives of this study is to explain the variations involved with the Philokalia, in addition to understanding the particular role of Stãniloae in the process, some historical clarifications are necessary.
Although the origin, preparation and formation process of the Philokalia published by Nikodemos and Makarios cannot be reconstructed with total precision, recent studies do provide some light on the question related to the redaction of this work. The previously mentioned work of Gregory and Basil shows that Christian antiquity was already interested in preparing a collection of spiritual writings. Considering the ever increasing number of written theological works throughout centuries and the real physical and economical limits of each personal or community library, it can also be understood why many sought to create their own “small libraries” by preparing collections of extracts or anthologies. Some environments, especially the monastic ones, sometimes created a “canon” of books, texts or extracts of works to provide formative knowledge, represent intellectual ideas from a certain group, or promote a reform. In the process of such a spontaneous tradition, some works or pages were included in the “canon” and some excluded, while others were interpolated or even changed.
In the case of the Philokalia, it is well testified that in the 12th and 13th centuries, collections of spiritual writings were created on Mount Athos, eventually being incorporated in the Philokalia and used in 14th century by leaders of the hesychast movement.[8] These texts were well known, as shown by the way such authors as Gregory of Sinai or Gregory Palamas readily quoted from John Climacus, John and Barsanuphie, Mark the Hermit, Diadoch, Maximus the Confessor or Symeon the New Theologian. It was under the influence of these Fathers that the theology of the leaders and thinkers of the hesychast movement was understood to be their extension and continuity.
Among the movements of Church reform in the 18th century, there was one known as the “kollybades” in which Makarios and Nikodemos also participated.[9] In opposition to the secularized tendencies of the Englightenment, this movement sought to gather and print collections or anthologies of theological and spiritual works of tradition.[10] In line with this tradition, Makarios and Nikodemos prepared a collection of spiritual texts which were published in 1782, under the title of Philokalia. The whole collection was contained in one volume, with more than 1200 pages of writings from almost 40 authors.[11] Despite any critical literary problems associated with the publication, some concrete conclusions can be drawn about the Philokalia prepared by Makarios and Nikodemos. Such observations will also be useful to understand Stãniloae's Philokalia. In their composition, Makarios and Nikodemos: (1) placed the authors in chronological order — of course according to their knowledge of history and the respective authors; (2) did not use a critical edition of the Greek manuscripts, nor did they indicate which manuscripts they used. Notes in the margin indicate that they did sometimes compare manuscripts, noting textual differences thereof — yet this was not done consistently, and it is especially in this area that the Philokalia requires attention and eventual study; and (3) prefaced each author's writings with an introduction, which sometimes are interesting and valid but often are completely outdated. It is also sometimes difficult to justify the choice of a particular author or text. While it seems that a previously published and accessible text was followed (such as that of Dionysius, John Climacus or John and Barsanuphie, authors so important for the entire Greek tradition), it is just as likely that works were chosen based on the possibility to publish them. It can generally be said that the Greek Philokalia of 1782 offered a certain “canon” of writings by the very fact that it was published. Nonetheless, it was neither perfect from a critical and literal point of view nor completely justified in terms of wholeness. Hence in the future — as also in the case of Stãniloae — some questions, challenges and changes were introduced in the “canon”, form, contents and order of the texts included in the Philokalia of Makarios and Nikodemos.
Ten years after the publication of the Greek Philokalia by Nikodemos and Makarios, its Slavonic version appeared. The volume was prepared by Paisij Velichkovskii (1722-1794) and printed in Moscow in 1793, with the title Dobrotolubije.[12] It was this version that the famous Russian Pilgrim carried and described in his narrative stories.[13] In preparing his edition, Paisij already had various Greek manuscripts with Slavonic translations of the work integrated in the Philokalia which had been done in some Moldavian monasteries. Nevertheless, he discovered that these Slavonic versions were not perfect, not always corresponding to the Greek original. In order to obtain a critical version and translation, he himself traveled to Mount Athos to compare different manuscripts.[14] It is possible that such occasions brought him in contact with Makarios and Nikodemos who were working on the Greek edition of the Philokalia. One the one hand, Nikodemos' edition of 1782 surely influenced the final form of Paisij's Slavonic Philokalia; while on the other hand, for sure the work of the latter was in a certain way also original and independent.[15] It should be noted that the Slavonic version was published in a hurry because of some political, economical and ecclesiastical problems — namely because of opposition from bishops — and that it was also published in an incomplete form with respect to the Greek one. In fact, the 713 pages "in folio" published by Paisij contained more or less only 24 out of the 36 authors included in the Greek Philokalia. For our purposes, it is important to observe that after Paisij, an extensive tradition of manuscripts were left behind and still remain in the monasteries of Rumania. As we shall see, Stãniloae reached into these traditions for the translating and editorial work of his Philokalia.[16]
In 1857, Bishop Ignatii Brianchaninov (1807-1867) published his Russian version of the Philokalia.[17] Yet, Bishop Theophan the Recluse (1815-1894) also translated and published the Russian version of the Philokalia under the name of Dobrotolubije, the version which ultimately became very popular in Russia.[18] Theophan's Philokalia is quite different from that of Makarios and Nikodemos, omitting some authors and writings while adding others. He also had his own ideas about the nature and purpose of the Philokalia.[19] In general, it can be said that Theophan wanted to make the Philokalia a work more popular and accessible to all — hence, he removed all difficult parts requiring specific explanations. However, we will not pursue the question, since his edition is not directly linked with that of Stãniloae.
In order to complete the overall historical or chronological context of Stãniloae’s Philokalia, we must also account for the many translations into modern and western languages which have occurred in the last 50 years. Short collections in English (1951) and French (1953) were subsequently translated in similar form into other languages, such as German (1956), Italian (1960), Spanish (1960) and Arab (1970). Frequently reprinted, the Philokalia eventually became known, appreciated and popular. These abbreviated forms were followed by more thorough and critical translations in French, English and Italian.[20] Each of these translations, whether brief or complete, are often accompanied by good introductions and notes based on recent critical editions and studies. However, the fact that there are some (perhaps too many!) differences among them does not facilitate a critical study. Hopefully, the ever-increasing interest in the Philokalia shown by the various symposiums and publications, as well as some solid works of study, can provide a good base for future knowledge of this beautiful and important work.
Considering the work of Dumitru Stãniloae in the context of the various translations, it should also be noted that he was one of the first to translate and publish the Philokalia in a modern language. The fact that the first volume of his Rumanian translation appeared already in 1946 can be viewed as pioneering and “prophetic”. Yet, just as the whole Philokalia presents itself to be a complex and complicated work, as we have already seen, the work of Stãniloae in this area is likewise complex and complicated. In order to understand the efforts of this Rumanian theologian, it is necessary to study first the history of his translation and edition of the Philokalia, and then each volume in detail.
A LONG HISTORY
The first volume of the Philokalia was published by Stãniloae in 1946, while the twelfth and final one was completed 1991. It was a work that took 45 years to accomplish, exactly half of his lifetime.[21] When Father Dumitru began translations for the Philokalia, he was a well-known professor of theology, author of several theological books and articles, director of the periodical, Telegraful român, and rector of an important orthodox theological academy in Sibiu. Two of his students, Father Arsenie and Father Serafim Popescu made a trip to Mount Athos, bringing back with them the Greek Philokalia — it was the second edition of the 1782 Philokalia prepared by Panagiotis A. Tzelatis and printed in Athens in 1893 in two volumes “in folio”. Almost the same as the first one, the second edition differed only in that Tzalatis added to the second volume number 29 containing some chapters attributed to Patriarch Callist.[22] Stãniloae was impressed by this anthology of spiritual writings and wanted to translate it into Rumanian. His intent was to translate it as soon as possible with the help of different professors on the theological faculty of Sibiu; however, his colleagues were less enthusiastic about his idea, and in the end he remained alone with the work.[23] Although the first volume of Stãniloae's Rumanian translation of the Philokalia was printed in Sibiu in 1946, it occurred during a time of serious difficulties.[24]
The second world war was over, yet in Rumania the new communist and totalitarian regime was slowly assuming power and introducing many changes in the country and life of the people. These “changes” also strongly affected Stãniloae and his family. In 1945, he lost his position as director of the Telegraful român; while in 1946, he ceased to be the rector of the Theological Academy and the number of his hours teaching was decreased. With the beginning of 1947, he was forced to leave Subiu and move with his family to Bucharest where he was given a very limited possibility to teach dogmatic theology under the watchful eye of the regime. Nonetheless, in 1947, the second volume — probably already prepared earlier for printing — of the Philokalia appeared in Sibiu. In the place of his previous teaching, two more volumes were published the following year (1948). The regime was most likely developing its control slowly, such that in the post-war and pre-totalitarian confusion a work like the Philokalia could still be printed. On the other hand, it is rather interesting and perhaps significant (prophetic?) that the publication of the first volumes of the Philokalia coincided with the coming to power of the communist, totalitarian regime in Rumania.
With the regime and its systematic persecution of “everyone”, so characteristic for all European countries under the Soviet Union, Father Dumitru had to further limit his academic activity and publications, which were extremely controlled by government censure.[25] He was probably allowed to read and translate, yet nothing related to the Philokalia could be published during these years (the regime did not tolerate anything “spiritual” and “mystic”, let alone the very words). Then, in 1958, ten years after the publication of the fourth volume of Philokalia, an “anonymous monk of the Orthodox Rumanian Church” (actually, Andrei Scrima) published an article in France about the Philokalia in Rumania, an article which mentioned for the first time in the West the name and theological work of Father Dumitru.[26] Meanwhile, in the Fall of this same year, Stãniloae — as so many others of this time — was unjustly arrested, seemingly processed and condemned to ten years of prison for being a political criminal dangerous to the regime. He was freed five years later, in January of 1963, when political changes caused the rule of amnesty to be applied.
In the early sixties, Rumania passed from the Soviet form of totalitarian communism to its own form: a kind of national communism characterized by a certain openness and freedom. In this new system the Orthodox Church found itself with a new style of life and a new role to play.[27] After years of prison, Stãniloae found that in this new context he could return to his academic activity in Bucharest, which he did in 1965. He became an important and influential teacher with a several gifted disciples. In the earlier seventies, he began traveling to give speeches in different academic and theological centers of Europe and the United States. He left prison when he was sixty years old, yet it was just the beginning of very fruitful time for his theological activity, as reflected by the immense bibliography of his publications in the last 30 years of his life.[28] Of special interest for our study is the fact that he published four volumes of the Philokalia during this time: volumes V (1976), VI and VII (1977), and VIII (1979). With these volumes published, he completed the translation of the Greek Philokalia of Makarios and Nikodemos, a project which had been interrupted for almost twenty years because of the dramatic historical events that marked his life. Yet, over the course of these twenty years, Fr. Dumitru's own scientific experience and capacity increased, as shown by his introductions to the Rumanian translations becoming more elaborate and extremely interesting. Stãniloae made use of the new and critical editions of texts included in the Philokalia, utilizing the more critical studies about theology, authors and manuscripts. There is a noticed improvement in the quality of his translations and edition of the Philokalia, in comparison to the volumes published in the forties. It is also apparent that he became more aware of what the Philokalia is about and for what purpose, as his own ideas and theology of the Philokalia deepened.
But let us complete the history of Stãniloae’s translation of the Philokalia. As we have seen, the first eight volumes published between 1946 and 1979 reproduce the entire Greek Philokalia, with some changes which will be discussed later. Moreover, in 1980, Fr. Dumitru added volume IX to include the Rumanian translations of the works of John Climacus and Doroteo of Gaza. In 1981, another volume (X) was published with the text of Isaac of Nineveh. Ten years later, near the end of his life, he published yet another volume (XI) of his Philokalia, containing the correspondence of Bersanuphie and John. In the same year, 1991, the works of Isaiah the Hermit were published in what was to be the final volume (XII). Thus, his version of the Philokalia went beyond the scope of the Greek original by including some classical christian authors, expanding the content to fill twelve volumes, a number so symbolic for Stãniloae. As we study the individual volumes in detail, we will compare the authors and texts presented by Stãniloae in his Philokalia to those of the Greek original, so that we can eventually understand what the Philokalia and its theology is, both for Stãniloae and in itself.
VOLUMES STEP BY STEP
Volume I The first volume of Stãniloae’s Philokalia, published in 1946 with the help of Gerasim Safirim and Serafim Popescu, begins with a general introduction (pp. v-xii) in which he talks about the Philokalia of Basil and Gregory and about the one published by Nikodemos of the Holy Mountain.[29] There is a short but good synthesis of the spiritual life proposed by the anthology and some indications concerning textual problems. In this volume, our Rumanian theologian generally follows the Greek edition of the Philokalia printed in Athens in 1893, underscoring at the same time the deficiencies based on critical editions of translated texts.
Stãniloae, consistent with the Philokalia of Nikodemos, begins the first volume of his translation with the 170 chapters that were for a time attributed to St. Anthony the Great (Învãtaturi despre viata moralã a oamenilor si despre buna purtare, în 170 de capete).[30] His short introduction not only teaches the reader something about the life of St. Anthony, but also about the questions surrounding his authorship of these chapters. Today, it is clear that Anthony is not the author and that the text belongs to a stoic tradition. Though Stãniloae does not insist, he does rather sustain the traditional authorship of Anthony. He makes references to the studies of F. Klejan, M. Viller and K. Rahner, but he ignores completely I. Hausherr's article in 1933 which clearly shows that Anthony is not the author of these chapters.[31] In his translation of the text, he follows that of the Greek Philokalia. Furthermore, it is worth noting that the entire translation is presented without even one footnote!
Stãniloae passes over in silence the subsequent work in the Greek Philokalia, the text of St. Isaiah the Solitary. Although he will eventually place it at the end of this volume, as we shall see later, he chooses to follow the works of St. Anthony with those of Evagrius Pontikos. In a short introduction, he briefly presents the life of Evagrius and his theology, situating him in the overall historical context beginning with Origen and continuing through the ascetic teachings of such authors as John the Climacos and John of Damascus. He then includes four works of Evagrius: 1. “Outline Teaching on Asceticism and Stillness in the Solitary Life” (Schitã monachiceascã, în care se aratã cum trebuie sã ne nevoim si sã linistim); 2. “Text on Discrimination and Stillness in the Solitary Life” (Capete despre deosebirea patimilor si a gândurilor); 3. “Extracts from the Texts on Watchfulness” (Din capetele despre trezvie); and 4. “On Prayer” (Cuvânt despre rugãciune). Stãniloae was aware of the then recent studies about Evagrius done by W. Frankenberg, H. Grassman, J. Muyldermans and I. Hausherr. His footnotes also reveal that he knew about textual problems, referring to PG 40 alongside the original Greek version of the Philokalia. This is especially interesting in the case of “Extracts from the Texts on Watchfulness”, because he shows all five pieces as coming from Evagrius’ Prakticos. Stãniloae even indicates the location of each of the Philokalia texts in Migne. In line with general opinion, he considers the text “On Prayer” to be the work of Evagrius and not of Nil; and therefore moves it to this section dedicated to Evagrius. So, he not only follows the original Greek Philokalia, but also that of PG 79, 1165-1200.
John Cassian, the next author, is presented by Stãniloae as being important to the Romanian people because of his being born in Roman Scythia (Dobruja). Although he was aware of the fact that the works presented in the Greek Philokalia under the name of John Cassian were not real translations but just summaries of the original versions, Father Dumitru chose to translate them as they were, under the name of John Cassian: 1. “On the Eight Vices” (Despre cele opt gânduri ale rautatii) and 2. “On the Holy Fathers of Sketis and on Discrimination” (Cuvânt plin de folos, despre Sfiintii Pãritii din pustia sketicã si darul deosebirii). He was clearly aware that both texts were but summaries of the original versions. The first one talks about the eight vices which are presented by Cassian in his De instituti coenobiorum, V-XII; while the second summarizes the 1st and 2nd of his Consolationes in which the general purpose and nature of monastic life are discussed. In the footnotes, Stãniloae underscores the fact that the complete and original versions exist in PL 59 for the first work and in the critical edition of Petsching in CSEL 18 (Viena 1888) for the second one. Yet for his own translation, he follows the Greek version presented in PG 28, 871-906 and the Philokalia for the first work, using only the Greek Philokalia for the second one. It should be noted that in the case of this translation, Stãniloae does not follow the complete, Latin, original version, but rather, uses the incomplete, non-critical, Greek version found in the Philokalia – this point is emphasized here because, as we will see, he eventually changes his approach.
Stãniloae places the next author, St. Nil the Ascetic, right after Cassian and not after St. Mark the Ascetic and St. Hesychios the Priest as it is in the Greek Philokalia. The reason for this change is chronological in nature. From what little is known about St. Nil and his writings (many texts were attributed to him in the past as, for example, Evagrius' “On Prayer”), it results that he lived before Saints Mark and Hesychios. The fact that Stãniloae puts St. Nil before them, thereby correcting the original order, demonstrates another of his principals in his translation and edition of Philokalia: to offer a critical, modern, updated version of the old collection of texts. His lengthy introduction to this author includes interesting historical, textual and theological information based on recent studies of his time, such as those of K. Heussi and Fr. Degenhardt. In the translation of St. Nil’s “Ascetic discourse” (Cuvânt trebuincios si folositor), Stãniloae introduced the division into 75 chapters which are in PG 79, 719-810 but are absent in the Greek Philokalia. In addition, as we have already mentioned, he moved the text, “On Prayer”, to the section dedicated to the works of Evagrius.
The introduction to the next philokalical author, St. Mark the Ascetic, is also lengthy and quite competent, based mostly on the studies of M. Viller and O. Bardenhewer from the beginning of the 20th century. Stãniloae subsequently translates the texts of St. Mark: 1. “On the Spiritual Law” (Despre legea duchovniceasca); 2. “On Those who Think that They are Made Righteous by Works” (Despre cei ce-si închipuie cã se îndrepteazã din fapte); and 4. “Letter to Nicholas the Solitary” (Epistola cãtre Nicolae monahul). However, between the second and the third texts, he introduces a rather long – almost 30 pages! - work of Nil, which has never been a part of any Philokalia: 3. “On Baptism” (Rãspuns acelora care se îndoiesc despre Dumnezeiescul Botez). This is the first, but not the last, major change made by Father Dumitru in his Philokalia with respect to the Greek one. In the introduction, Stãniloae explains that the reason for this “interruption” is the fact that this is one of the most important works of St. Nil, both shedding light on his whole theology and placing the monastic life in a sacramental or ecclesiastical perspective as opposed to that of messalianism.[32] Other modifications to be noted include Stãniloae's use of PG 65, 905-930 for his translation of the treatise “On the Spiritual Law”. For the second work, he uses the Greek Philokalia's division of the chapters, which are not the same as in PG 65, 929-966. “On Baptism” was translated from PG 65, 985-1028. Finally, he divided the “Letter to Nicholas the Solitary” into 13 chapters, according to the edition presented in PG 65, 1027-1050.
Following his principle of correcting the chronological order, Stãniloae completely passed over St. Hesychios the Priest, who according to Nikodemos lived in the fifth century. Since he was actually an author from the eighth or ninth century, we find him only in the fourth volume of Stãniloae’s Philokalia. In his first volume, right after St. Mark, he places the works of St. Diadochos of Photiki: 1. “Definitions” (Definitii); 2. “On Spiritual Knowledge and Discrimination” (Cuvânt ascetic despre viata moralã, despre cunostintã si despre dreapta socotealã duhovniceascã); and 3. “An Interpretation…” (Tâlcuirea…). The introduction of Stãniloae is good and mostly concentrated on some aspects of St. Diadochos' theology. Although he simply translated the text from the Greek Philokalia, he did refer to the Latin translation of Turrianus from 1579, present in PG 65, 1167-1212, to resolve some textual problems, about which he informs the reader in his footnotes.
The first volume of Stãniloae’s Philokalia is concluded with St. Isaiah the Solitary and his work, “On Guarding the Intellect” (Despre pazirea mintii). The fact that he moved this author to the end of the volume after St. Diadochos from having been right after St. Anthony and before Evagrius is once more attributed to his principle of correcting the chronology. St. Isaiah is now considered to have lived in the fifth century. After a short introduction where he points out the most important historical and textual data, Stãniloae simply translated the 27 chapters attributed to Isaiah, only part of the author's famous Asketikon. Father Dumitru later translates the rest of the Asketikon as the conclusion to volume XII of his Philokalia. So, the author with whom he ends his first volume in 1946 will also close the final volume of his entire monumental work in 1991, 46 years later.
Volume II There is no answer for the question why Stãniloae put aside the authors, Hesychios and St. John of Karpathos, to dedicate the second volume of his Philokalia totally to St. Maximos the Confessor, published in 1947. It may be simply a reason of convenience, to have the main works of this theologian consecutively in two volumes (in fact, volume three is also totally dedicated to the works of this Father of the Church).
Stãniloae wrote about 15 pages of introduction about Maximos, referring to the recent studies of his time. He described his life, works and theology, with special attention to his christology. In his footnotes, he refers mostly to such authors as V. Grumel, H. Straubinger, H.U. von Balthasar, P. Peitz, R. Devreese, M. Montmasson, etc. The whole volume has more than 50 pages of footnotes, sometimes very well elaborated, one of the aspects differing the second volume from the first. This “art” of making footnotes became more and more his style and form of creative work, which especially in the case of Maximos the Confessor made him somewhat famous.[33] Considering his overall theological work and translations (with introductions and footnotes), it seems right to also mention that, at the time, Father Dumitru was one of the most important and profound experts of this Father of the Church.[34]
Stãniloae begins this volume with 1. “Ascetic Teaching” (Cuvânt ascetic prin întrebãri si rãspunsuri Fratele-Bãtrânul), a text translated from PG 90, 911-958 and which does not occur in any other Philokalia. This text is followed by 2. “Four Hundred Texts on Love” (Cele patru sute capete despre dragoste), Maximos’ first work in the Greek Philokalia. Stãniloae refers to PG 90, 954-1080 for its translation. At the end of this work, without any introduction, Stãniloae adds 3. “Fifty Chapters about Love” (Sfârsitul sutei a patra a capetelor despre dragoste. Scoliile unui necunoscut), a text whose author is rather unknown[35] and which is right after “Four Hundred Texts on Love” in PG 90, 1073-1080. The fact that it does not appear in the Greek Philokalia is a clear indication that Father Dumitru was following, in this case, the Migne edition rather than that of Nikodemos of the Holy Mountain. The next work translated, 4. “Two Hundred Texts on Theology and the Incarnate Dispensation of the Son of God written for Thalassios” (Cele doua sute de capetele despre cunostinta de Dumnezeu si iconomia Fiului lui Dumnezeu), was present in the Greek Philokalia, as well as in PG 90, 1083-1183 following the previous one. It is in this translation that his footnotes are for the first time long and rich in explanations, covering altogether more than thirty pages. Among others, he refers greatly to the work of H.U. von Balthasar, Die “gnostichen” Centurien des Maximus Confessor, Fr. I Br., Herder 1941. The next work of Maximos published by Stãniloae in this volume is the so-called 5. “Questions, interrogations and answers” (Întrebãri, nedumeriri si rãspunsuri), a work of 79 questions and answers which is not present in the Greek Philokalia. Taken as it is from a previous section (PG 90, 785-856), it does not even follow the order of Migne’s edition. There is no apparent answer explaining why Father Dumitru chose to insert the text here – he just did it. The volume finishes with the very well-known commentary, also present in the Greek Philokalia, 6. “On the Lord’s Prayer” (Scurta tâlcuire a rugaciunii Tatalui nostru catre un iubitor de Hristos), once again with very informative footnotes from Stãniloae. While Nikodemos placed this commentary later in his edition, Stãniloae seems to have introduced it already here simply because he had “free” space. It is also possible that for his translation and edition of Maximos’ works, Stãniloae was following, more or less, the chronological order established in this time by the studies of H.U. von Balthasar.
Volume III The last work of St. Maximos the Confessor presented in the Greek Philokalia is the collection of the so-called 500 chapters, “Various Texts on Theology, the Divine Economy, and Virtue and Vice”. Already in the time when Stãniloae was preparing this third volume of his Philokalia, studies of W. Soppa and M.Th. Disdier had made it known that this work is the result of extracts or an anthology composed in the eleventh/twelfth century, containing fragments taken mostly from such works of Maximos as “To Thalassios”, “Ambigua” and “Letters”, as well as from works of St. Dionysios the Areopagite. Most of it, that is, 422 of the 500 chapters, comes from “To Thalassios: On Various Questions relating to the Holy Scripture”. Aware of these textual problems, Father Dumitru turned instead to PG 90, 243-786 for his translation and edition of “To Thalassios” (Rãspunsuri cãtre Talasie despre diferite locuri grele din dumnezeiasca Scripturã). His intention was clearly that of "correcting" the edition of Nikodemos to produce a new text which would be closer to the original, a more critical version.[36]
The entire third volume of Stãniloae’s Philokalia is dedicated to this work of Maximos. It begins with a good introduction which not also explains the textual problems and his subsequent decisions, but also describes the anthropology of this Father of the Church. The volume, with more than 600 footnotes, offers valid material which often draws from the studies of H.U. von Balthasar.
Volume IV The fifth volume begins with a short introduction to the work of St. Thalassios the Libyan, “On Love, Self-control and Life in accordance with the Intellect, written for Paul the Presbyter” (Despre dragoste, înfrânare si petrecerea cea dupã minte cãtre Pavel presbiterul). For his translation, Stãniloae follows the second edition of the Greek Philokalia and also refers to PG 91, 1427-1470.
The next author presented is St. Hesychios the Priest and his work “On Watchfulness and Holiness” (Scurt cuvânt de folos sufletului si mânatuitor despre trezvie si virtute). Stanilaoe is aware that Hesychios is not the priest from fifth century living in Jerusalem, as thought by Nikodemos, but rather someone who wrote after John Climacos and Maximos the Confessor and probably an abbot in the monastery on Mount Sinai. Hence, Father Dumitru places him – according to his chronological principle for the authors in his Philokalia – not in the beginning of the anthology, between St. Mark the Ascetic and St. Nilos, but after St. Maximos. He also changed his name from Hesychios the Priest to Hesychios from Sinai (Isihie Sinaitul). For the translation, Stãniloae did not use the Greek Philokalia, which he found to be less critical and accurate than the text in PG 93, 1479-1544, which he followed instead. He also changed the division from the 203 chapters presented in the Greek Philokalia to a division in two "centuries". The introduction to this author offers a short but good study on Hesyhios' theory of watchfulness.
Changing once more the order of the Greek Philokalia, Stãniloae placed the work of St. Philoteos of Sinai “Forty Texts on Watchfulness” (Capete despre trezvie) after that of Hesychios. In the introduction, he describes both Hesychios and Philoteos as writing in the same spirit, which may explain why he chose this location for Philoteos. He demonstrates that he was aware of the textual problems, about which I. Hausherr had already been writing. Stãniloae's introduction presents various manuscripts, analyzing with special attention the one from the Rumanian Academy (Nr. 2012), and comparing it with that of the Vatican (Nr. 1091) and with the texts in the Greek Philokalia and in PG 154, 729-745. This is the first time that Father Dumitru enters into the question of texts and manuscripts of an author from the Philokalia, referring to the tradition existing in the Rumanian archives. However, he finally chooses to simply follow the version from the Greek Philokalia, without resolving the textual problem.
The next author in Stãniloae’s Philokalia is St. John of Karpathos and his 1. “For the Encouragement of the Monks in India who had Written to Him: One Hundred Texts” (Una sutã capete de mângâiere, câtre monahii din India care i-au scris lui) and 2. “Ascetic Discourse Sent at the Request of the Same Monk in India” (Cuvânt ascetic si foarte mângâietor, cãtre monahii care l-au îndemnat din India, întregind numãrul celor o sutã de capete). Although the Greek Philokalia places St. John of Karpathos right after St. Diadochos of Photiki, Father Dumitru locates his work here. He explains his reasoning in his introduction based on the fact that the author is considered to have lived in the seventh century and that his theology is very close to that of Maximos the Confessor. The version of PG 85, 1837-1860 follows the text of the Greek Philokalia, which, in turn, Stãniloae also uses for his translation.
The fifth text in this volume is “A Discourse on Abba Philimon” (Despre Avva Filimon Cuvânt folositor). There is nothing known about this Father. He may have lived in Egypt in the seventh century right before the Arab conquest, so chronologically he could be grouped with the authors presented above. Stãniloae places him before St. John of Damaskos, even if the Greek Philokalia places him after the last author. The translation of Father Dumitru is based on the text of the Greek Philokalia.
Again not following the Greek Philokalia, Stãniloae next presents in this volume St. John of Damaskos and his text “On the Virtues and the Vices” (Cuvânt minunat si de suflet folositor). He provides an informative introduction about this Father of the Church and his ascetic works, drawing also from some earlier Rumanian versions. His own translation is based both on the Greek Philokalia and on PG 95, 85-98, because neither the first nor the second is perfect.
The next author, St. Theodor of Edesse and his 1. “A Century of Spiritual Texts” (Una suta capete foarte folositoare) and the 2. “Theoretikon” (Cuvânt despre contemplaþie), occurred in the Greek Philokalia before the works of St. Maximos the Confessor. The "Theoretikon" was thought by Nikodemos to be a work of St. Theodor, but was later found to be attributed to an anonymous author from the middle ages (XIV-XVII centuries). Stãniloae refers to the studies of J. Gouillard[37], which show this author to have been influenced by the theology of Evagrius and St. Maximos the Confessor, thereby justifying his decision to place him here, after Maximos. Stãniloae addressed the whole question in the introduction to this author, adding notes from the study of J. Gouillard, and he used the text from the Greek Philokalia for his translation.
St. Theognost and his “On the Practice of the Virtues, Contemplation and the Priesthood” (Despre faptuire, contemplatie si preotie) is the next text in this volume. In his introduction, Stãniloae attempted to explain historical problems about the writings, since Theognost could have lived in the fourteenth or the fifteenth century. However, he was unable to fully resolve the question. His translation is based on the Greek Philokalia.
There are a lot of textual questions concerning the subsequent author in Stãniloae’s translation, Ilias the Presbiter and Ekdikos and his “A Gnomic Anthology” (Culegere din sententele înteleptilor stradalnici, întocmita de stradanie si ostenalea). He refers to the studies of M. Th. Disdier[38] for his introduction and translation. After presenting all the difficulties and variations of this work, Father Dumitru divides it into four parts and 248 chapters. His translation is the fruit of comparing the text of the Greek Philokalia (printed also in PG 127, 1127-1176) with the one placed among the works of St. Maximos (PG 90, 1041-1462).
The volume ends with Theophanis the Monk and “The Ladder of Divine Grace which experience has made known to those inspired by God” (Scarã înfãtisez a dumnezeiestilor daruri, care prin cercari s-a cunoscut de purtãtorii de Duh), a short text which Father Dumitru translates, based on the Greek Philokalia, without any introduction nor footnotes.
Volume V As already mentioned, this volume of Stãniloae’s Philokalia was published in 1976, that is, 30 years after the first one. Although it is exteriorly similar to the previous four volumes, published as number "5", it greatly differs interiorly. From this volume on, both translations and introductions are more critical and of higher quality. The footnotes, sometimes very well elaborated, are no longer at the end of the book, but rather are at the bottom of the individual pages. In addition, the expression and concept of a “Rumanian Philokalia” (Filocalia românasca) appears for the first time. With this expression, Father Dumitru begins the process of establishing a special link between Rumanian history, spirituality, mentality and the philokalical tradition. He will eventually develop also the idea that not only is the Philokalia a collection that has a unique and timely message for the Rumanian Orthodox Church, but also that this Church has its origins in this particular tradition, as confirmed by history (for example, the monasteries and manuscripts).
The first part of this volume is dedicated to the works (1. Cartea întîia and 2. Cartea a doua) of St. Peter of Damaskos. Stãniloae's excellent introduction is worth mentioning, because of the lack of studies about this author and his writings. Father Dumitru emphasizes that St. Peter of Damascus was known and popular in Rumania and in Russia, a fact which is confirmed by a number of manuscripts in Greek, Slavonic and Rumanian. An entire section is dedicated to this question in his introduction. For the translation, he still uses the second edition of the Greek Philokalia.
The second part of the volume contains St. Symeon’s Metaphrastis's “Paraphrase of the Homilies of St. Makarios of Egypt”. Once again, Stãniloae provides a very good and thorough introduction about the author and his literary activity. The main inspiration for Stãniloae’s understanding about this philokalical writing was the study of W. Jaeger from 1954.[39] Supplementing with his own research of the text (in PG 34, 1-982), Father Dumitru identified 90 out of the 150 chapters present in the Greek Philokalia as having their origin in the 50 homilies of Pseudo-Makarios, which is suggested by the title of his translation (Parafraza în 150 de capete a Sfântului Simeon Metafrastus la cele 50 de Cuvînte ale Sfîntului Makarie Egipteanul). Stãniloae’s translation is based on the second edition of the Greek Philokalia.
Volume VI The sixth volume, with the works of St. Symeon the New Theologian and Nikitas Stithatos, appeared in 1977. The authors are presented in the same order as those of the Greek Philokalia. However, for the first time, Staniloae drew upon the editions of Sources Chrétiennes and their publications of these authors for his introductions and translations. Meanwhile, he was more and more convinced that his work was in a certain way a continuation of the translations done by monks in Rumanian monasteries a few centuries earlier. The last volumes of his Philokalia are characterized by this double intellectual movement: on the one hand, drawing from the critical, Western editions and providing information in the notes that are sometimes real theological or spiritual commentaries; while on the other hand, becoming more rooted in his own, local Rumanian tradition.
Today, mostly because of the studies of J. Darrouzès, it is a well known fact that not all of the writings attributed in the Greek Philokalia to St. Symeon the New Theologian are really his.[40] Stãniloae, following the results of these studies and the edition of SCh, replaces the traditional “One Hundred and Fifty Three Practical and Theological Texts” present in Greek Philokalia with 1. “Two Hundred Twenty Five Theological and Practical Texts” (Cele 225 de capete teologice si practice). Next, still following the results of these studies, Father Dumitru adds a separate chapter, 2. “Thirty Nine Texts” as being attributed today to St. Symeon the Pious (Capatele morale ale lui Simeon Evlaviosul), corresponding to chapters 120-153 of the Greek Philokalia. Since the final chapter, 153, is considered anonymous, Stãniloae puts it aside as Chapter 40 (Cap aparte), at the end of the collection. The next seventy pages of this volume contain twelve chapters from the 3. “Theological and ethical treatises" (Cuvîntari morale), published by J. Darrouzès in SCh 122 (1966). Of course, Father Dumitru offers a very good general introduction about St. Symeon the New Theologian, referring also to manuscripts and translations linked with the Rumanian tradition. The translation is accompanied by a number of notes which help to understand better the ideas of this difficult Byzantine mystic.
For the next author, Nikitas Stithatos, Dumitru Stãniloae wrote 5 brief but informative pages, based on then recent studies, about his life and theological works. Using the Greek Philokalia and PG 120, he translated Nikitas’ 1. “Three Hundreds texts” (Cele 300 de capete despre faptuire, despre fire si despre cunostinta), including a large number of very well elaborated notes. Stãniloae once again deviates from the “canon” of the Greek Philokalia and concludes this volume by adding the 2. “Spiritual vision of the Paradise” (Vederea duhovniceascã a raiului), translating from the version edited by J. Darrouzès in SCh 81 (1961) 155-227.
Volume VII Published in Bucharest in 1977, the seventh volume contains works of four important leaders of hesychasm: Nikiphoros the Monk, Theoliptos, Metropolitan of Philadelphia, St. Gregory of Sinai and St. Gregory Palamas. Stãniloae begins the volume with Nikiphoros the Monk and his text “On Watchfulness and the Guarding of the Heart”, presenting the title simply as “On Prayer” (Cuvînt despre rugãciune). Such a beginning already changes the order proposed by the Greek Philokalia in which Theoliptos is placed before Nikophoros. The reason for such an alteration is derived from the fact that Nikophoros lived and died before Theoliptos. Since he was also one of the first to write directly about hesychastic prayer, it is possible to consider Theoliptos one of his disciples. Once again, Stãniloae provides a well-researched and informative introduction to this author, including some references to the Rumanian hesychastic tradition and its manuscripts. The text of Nikophoros was translated from the Greek Philokalia and complemented with a large number of very good notes.
The two works of the next author, Theoliptos, Metropolitan of Philadelphia, 1. “On Monastic Profession” (Cuvînt despre ostenelile vietii cãlugãresti) and 2. “On the Inner Work in Christ” (Cuvînt despre lucrarea cea ascunsa întru Hristos), were translated by Stãniloae according to the text of the Greek Philokalia (the same as that of PG 143, 381-400). As in the case of Nikiforos, there is a good introduction about this author, which draws mostly from some studies of S. Salaville and from Rumanian manuscripts. Stãniloae’s translation is accompanied by an abundant number of notes which form a true spiritual and theological commentary.
Five works of St. Gregory of Sinai are subsequently translated by Stãniloae in the same order as in the Greek Philokalia: 1. “On Commandments and Doctrines, Warnings and Promises; on Thoughts, Passions and Virtues, and also on Stillness and Prayer. One Hundred and Thirty Seven Texts” (Capete foarte folositoare în acrostih, al cãror acrostih este acesta: Cuvînte felurite despre porunci, dogme, amenintãri si fãgãduinte, ba si despre gînduri, patimi si virtuti; apoi despre linistire si rugãciune); 2. “Four Texts” (Alte capete ale aceluiasi); 3. “On the Signs of Grace and Delusion, Written for the Confessor Longinos: Ten Texts” (Învãþãturã cu de-amãnuntul despre linistire si rugãciune, despre semnele harului si ale amãgirii; apoi despre deosebirea dintre cãldurã si lucrare; si cã fãrã povãtuitor usor vine amãgirea); 4. “On Stillness: Fifteen Texts” (Despre linistire si despre cele douã feluri ale rugãciunii in 15 capete); 5. “On Prayer: Seven Texts” (Despre felul cum trebuie sã sadã la rugãciune cel ce linisteste; si sã nu ridice repede). His translation is based mostly on the Greek Philokalia and on PG 150, 1240-1345. Stãniloae digresses from the Greek Philokalia in the second work, where he presents the “Ten Texts" as “Fourteen Texts”. He changes the amount of text as a result of his studies of some manuscripts of St. Gregory of Sinai located in Rumanian archives. The manuscripts show the tenth chapter with some verses followed by another more four chapters. Convinced that the complete work of Gregory was composed with fourteen and not with ten chapters, Stãniloae put this extended version in his Philokalia.[41] Once more, the study of the philokalical tradition in Rumania brought Stãniloae to a more critical approach in translating the texts. The introduction and notes, just as for the previous two authors, offer valuable information.
The rest of this volume is dedicated to the translation of the works of St. Gregory Palamas. The works of Palamas selected and presented by Stãniloae do not correspond directly to those of the Greek Philokalia. Stãniloae's choices are probably due to the fact that he had already translated some of them into Rumanian for his book dedicated to Gregory Palamas, which he had written many years earlier.[42] The first work, 1. “On Prayer” (Cuvînt pentru cei se linistesc cu evlavie. Al doilea din urmã. Despre rugãciune), and the second one, 2.a. “On Divine Light” (Cuvînt pentru cei se linistesc cu evlavie. Al treilea dintre cele din urmã. Despre sfînta luminã), as well as a short fragment of the 2.b. “Homily of St. John Chrysostom on St. Steven the Martyr” (PG 59, 701), are taken from the second Triadas (chapters two and three). By that time, there was already a critical edition of all the works of this Father, published by P. Christou. Stãniloae referred to Christou's first volume (Thessalonica 1962, 507-613) for the texts already mentioned. For the third work of Gregory Palamas, 3. “On Divine and Deifying Participation” (Despre împãrtãsirea dumnezeiascã si îndumnezeitoare; seu despre simplitatea dumnezeiascã si mai presus de fire), he draws from the second volume edited by Christou (Thessalonica 1966, 137-163). The last work of Palamas presented in this volume, 4. “Topics of Natural and Theological Science and on the Moral and Ascetic Life: One Hundred and Fifty Texts” (150 Capete despre cunostinta naturalã, despre cunoasterea lui Dumnezeu, despre viata moralã si despre fãptuire), was translated according to the Greek edition of the Philokalia and PG 150, 1121-1225 (there was no critical edition at that time). Because Stãniloae had already extensively studied the history and theological problems related to St. Gregory Palamas, his introduction and footnotes are of high quality – though, in my opinion, a little to much polemical in front of “Catholicism”.
Volume VIII This volume, containing mostly the final texts of the Greek Philokalia, begins with the hundred texts of “Method and Rule” (Metoda si regula foarte amanuntita) of Callistos and Ignatius Xanthapoulos, with other texts 1. “On Prayer” (Capete despre rugãciune) and 2. “Subsequent chapters” (Capete care au lipsit) attributed to Patriarch Callistos. In his introduction, Stãniloae tries to resolve the problems concerning the authors and manuscripts of this complex and difficult work. Once again referring to Rumanian manuscripts, his contribution in this case is an important one and worth consulting for any study of this work. For his translation, Stãniloae uses the Greek version from the third edition of the Greek Philokalia (vol. V, Athens 1963).
A short work, 1. “The Art of Quiet” (Mestesugul linistirii) of Callistos Angelicudes, together with the 2. “Texts of the Holy Fathers on Prayer and Attention” (Culegere din Sfintii Pãrinti despre rugãciune si luarea aminte) are presented next by Father Dumitru in the Rumanian translation, with a short introduction. His translation was made on the basis of both the Greek Philokalia and the Latin translation present in PG 147, 817-832. These are followed by the work of another Callistos, Catafygiota, “On the Union with God and on the Contemplative Life” (Cele ce s-au pãstrat din capetele prea înalte si de dreaptã judecatã <silogistice> despre unirea dumnezeiascã si viata contemplativã). Stãniloae consulted Rumanian archives for this text, too, and noticed that it must have been very popular and widely read, due to its presence in many manuscripts. His translation of the 92 texts, based on the Greek Philokalia and PG 147, 836-94, is accompanied by an ample number – almost 200! – of very well elaborated footnotes.
At the end of this volume, leaving out some of the works which are originally presented in both Greek and neo-Greek, Father Dumitru included without any introduction the text attributed to St. Symeon the New Theologian about “The Method of Prayer and Attention” (Metoda sfintei rugaciuni si atentiuni), which he translated not according to the Greek Philokalia, but according to the critical edition of I. Hausherr.[43] Next, following the Greek Philokalia, Stãniloae translated a text about “The Life of Holy Father Maximos Causocalyba” (Din viaþa Cuviosului Pãrintelui nostru Maxim Cavsocalivitul). He subsequently concluded the volume with a text from the Life of St. Gregory Palamas, “About the fact that all Christians should pray without ceasing” (Cã toti crestinii îndeobste trebuie sã se roage neîncetat). As an appendix to the volume, Father Dumitru added the famous study about “Hesychasm and the Jesus Prayer in the Rumanian Orthodox Tradition”. Finally, with this volume, Stãniloae actually finished his translation of the Philokalia of Makarios and Nikodemos. Yet, his own version was yet to continue.
Volumes IX-XII The next four volumes contain works which belong to the theological and spiritual current that can be called “philokalical”, even if they are not present in any other version of the Philokalia. Their addition, nonetheless, provides a complimentary patrimony which sheds light on the preceding authors and their works. However, since they do not belong directly to what has been traditionally called the Philokalia, this article will not address them in detail. Stãniloae included works which are important for the Christian tradition and which have their own line of studies and interests, so it should suffice at this point to simply identify the additional authors: St. John Climacos and Doroteo of Gaza (Volume IX); Saints Barsanufie and John (Volume X); St. Isaac of Niniveh (Volume XI), whose works are so deeply related to the history and spirituality of many Eastern Churches; and Isaiah the Hermit (Volume XII). In all of these volumes, Stãniloae wrote very valid introductions, often containing also information from Rumanian manuscripts. Just as in the previous volumes, there are sometimes excellent footnotes, and as much as it was possible, the most recent and critical editions were used for his translations.
CONCLUSIONS
The most obvious conclusion to be made after the above analyses is that the whole work is complex from many points of view. But there are some dimensions of this complexity which seem to be most characteristic and important:
1. The first is to recognize Father Dumitru Stãniloae's contribution as the first on the vast horizon of theological studies of the twentieth century to have initiated the translation of the Philokalia in modern languages. Although political difficulties and working alone caused the overall project to take a long time, it was still one of the first endeavors of its kind. Stãniloae's intuition (or perhaps even “prophecy") to make this eminent Christian anthology accessible to the church and people of his time was a pioneering effort to his credit.
2. It can be said that Father Dumitru generally continued the tradition of the Greek Philokalia published by Nikodemos and Makarios at the end of eighteenth century. However, within the original framework of the Greek pattern, this Rumanian theologian introduces some changes and innovations. First of all, he sometimes modified the order of the works and authors based on his principle of correcting the chronology, making full use of the results of the then recent critical studies. Father Dumitru even inserted other works and sometimes, though rarely, eliminated some. The most outstanding novelty was his addition of the last four volumes.
3. As much as possible, Stãniloae based his translations on the most critical editions. Since his work took many years, however, not always were critical editions accessible or used. Thus, even his own edition suffers from inconsistency, especially the first volumes, which in turn should require corrections. Such irregularities, however, do not take away from the valuable contributions he has made concerning textual questions in many of the works. This creative dimension of his Philokalia also shows that he was not a simple, “passive” translator, but rather, that he understood his mission within the tradition in a very active and inventive way. Whoever may one day undertake – and it should be done indeed! – the critical edition of Philokalia (or shall it be called, Neo-Philokalia) would benefit from the results of the work of Dumitru Stãniloae.
4. His use of the original texts and his introductions and notes, especially in the more recent volumes, are valid not only for consideration by experts but also by the public at large. The very original way in which Stãniloae sought to render his Philokalia accessible to people is an example to be followed in future editions. Father Dumitru was successful in achieving a harmonious balance between a critical or academical level and a popular one. In fact, the latter seems to have been his true objective.
5. It must also be said that Stãniloae's work created a new and deeper relation between Rumania, its culture, Church and Philokalia. Our study showed how in a certain point of his translations Father Dumitru became aware of doing something specifically “Rumanian”, that he was producing a “Rumanian" Philokalia which would have its own place in the whole context of all Philokalias. Not only did he create this “Rumanian Philokalia”, but he also tried to introduce the idea that Rumania with its Christian patrimony and culture is also philokalical. So, beyond ushering the Philokalia into Rumania, he sought to identify Rumanian traditions with the spirit of Philokalia. Was he right?
6. Finally, I think that there is something very unique about Stãniloae’s Philokalia to be found on a deeper level than any particular aspect of the texts, introductions or notes. The difference between his Philokalia and the other ones so often translated and published in this century lies in a certain “spirit” of Stãniloae’s Philokalia. Likewise, there is a spirit of Philokalia in Stãniloae which makes his work more than a mere translation. He shows with this work and by his life that he was convinced of doing something important and unique, to the point of almost incarnating in himself the spirit inherent in the Philokalia. A deep and personal link was established between Stãniloae, himself, and the Philokalia – a spirit which expresses itself in his theological work and life. Stãniloae was deeply marked by the Philokalia, but by his own spirit he also deeply marked the Philokalia. It is this mysterious “synergy” (Philokalia-Stãniloae) – probably generated by the Holy Spirit – that enables us to talk about a Philokalia of Stãniloae and about his theology being philokalical. To use another theological and classical term to describe the dynamic, there seems to have been a certain “perichoresis”, a mutual, deep and interior inter-penetration, between Father Dumitru and the Philokalia. His encounter with this anthology of tradition was providential and fruitful in creating “something” which shines forth from both his personality and his Philokalia. Not only does this work of his contribute to the whole tradition of Christianity, it will most likely continue to bear fruits in the life of the Churches. Perhaps, then, it would not be exaggerated to ascribe Father Dumitru Stãniloae with the title, “Doctor Philocalicus”.
© Maciej Bielawski (2002)
P.S. See also the information about my book The Philokalical vision of the World in the Theology of Dumitru Staniloae (1997)
[1] Cf. D. STÃNILOAE, Cuvînte spre zidire (Frãsinei 1995) 7.
[2] Cf. SCh 226, Paris 1973 and SCh 302, Paris 1983. Also bearing the name, Philokalia, this version contains some fragments of the works of Origen.
[3] Cf. AA. VV., Amore del bello. Studi sulla Filocalia, Edizioni Qiqajon, Magnano 1991; P. DESEILLE, La spiritualité orthodoxe et la Philocalie, Bayard Editions, Paris 1997.
[4] The most important translations to-date of the Philokalia are: The Philokalia, transl. and edition by G.E.H. PALMER, P. SHERRAD, K. WARE, 4 voll., Faber & Faber, London (1979, 1981, 1984, 1995), La Filocalia, transl. by M.B. ARTIOLI AND M.F. LOVATO, 4 voll., Gribaudi Editore, Torino (1982, 1983, 1985, 1987), Philocalie des Pères neptiques, transl. by J. TOURAILLE, 11 voll., Bellefointaine (1979-1991) recently edited in 2 voll., Descleé de Brouwer (1995).
[5] For example: Writings from the Philokalia on Prayer of the Heart, transl. by E. KADLOUBOVSKY AND G.E.H. PALMER, Faber & Faber, London 1951 (9 reprints); Early Fathers from the Philokalia (some texts from the Philokalia of Teophan), transl. E. KADLOUBOVSKY AND G.E.H. PALMER, Faber & Faber, London 1954 (7 reprints); Petite Philocalie de la Prière du coeur, trad., J. GOUILLARD, édition des Cahiers du Sud, Paris 1953 (re-edition 1968); Nouvelle Petite Philocalie, (J. Touraille ed.), Labor et Fides 1992; Klaine Philokalie, transl. M. DIETZ, Zürich 1956 (3rd ed. 1989); Filocalia, transl. G. VANUCCI, 2 voll., Firenze 1989; Filokalia, transl. J. NAUMOWICZ, Kraków 1998.
[6] Cf. K. WARE, “Philocalie”, in DSp XII,1 (Paris 1984) 1336-1352.
[7] J. GOUILLARD, Petite Philocalie de la priére du coeur, Paris 19792, 11.
[8] Cf. A.A.N. TACHIAOS, “La creazione della Filocalia e il suo influsso spirituale nel mondo greco e slavo”, in AA. VV., Nil Sorskij e l’esicasmo, Edizioni Qiqajon, Magnano 1995, 228-229.
[9] Cf. E. MORINI, “Il movimento dei Kollyvadhes. Rilettura dei contesti più significativi in ordine alla rinascita spirituale greco-ortodossa dei secoli XVIII-XIX, in AA.VV., Amore del bello., op. cit., 135-177.
[10] Cf. M.J. LE GUILLOU, “La renaissance spirituelle au 18e siècle”, in Istina 7 (1960) 114-125.
[11] Cf. Philokalia ton hieron neptikon, 5 voll., Athens 1974-1976; the secon edition was published in 1893 and the third in 5 voll. in 1957-1963 reprinted in 1974-1976.
[12] The volume was reprinted in Moscow in 1822, 1832, 1902 and also recently in Bucharest in 1990.
[13] Cf. Récits d’un pélegrin russe, JEAN GAUVIN (ed.), Neuchatel 1943; S. BOLSAKOV, Rencontres avec la prière du coeur, Claude Martignay, Genève 1981.
[14] Cf. A.A.N. TACHIAOS, “Lo studio e la traduzione degli scritti patristici nella concezione di Paisij Velickovskij”, in AA.VV., Paisij, lo starec, Edizioni Qiqajon, Magnano 1997, 45-54.
[15] Idem, “Mount Athos and the Slavic literatures”, in Cyrillomethodianum 4 (1977) 30-34; Idem, De la Philocalia au Dobrotoljubie”, in Cyrillomethodianum 5 (1981) 208-213; E. CITTERIO, “La scuola filocalica di Paisij Velichkovskij e la Filocalia di Nicodemo Aghiorita. Un confronto”, in AA.VV., Amore del bello, op. cit., 181-207.
[16] Cf. C. ZAHARIA, “La chiesa ortodossa romena in rapporto alle traduzioni patristiche e filocaliche nelle lingue moderne”, in Benedictina 35 (1988) 153-172.
[17] It seems that this work is rather inaccesible and is waiting for some more particular study.
[18] The work was published in Moscow and payed for by the Russian monastery of St. Panteleimon on Mount Athos; vol. I was printed in 1877, vol. II in 1884, vol. III in 1888, vol. IV and V in 1989 and the index in 1905; a reprint also in five volumes was made by the Monastery of the Holy Trinity, Jordanville, New York in 1963/1966, and recently also in Swiato-Troickaja Sergiewa Lawra in 1992.
[19] Cf. M. VAN PARYS, “La Filocalia nella versione russa di Teofane il Recluso”, in AA.VV., Amore del bello, op. cit., 243-276.
[20] Cf. K. WARE, “Philocalie”, in DS 12 (1984) 1336-1352.
[21] For a more complete biography and bibliography of Stãniloae, cf. M. BIELAWSKI, The Philokalical Vision of the World in the Theology of Dumitru Stãniloae, Homini, Bydgoszcz 1997, 15-43.
[22] Cf. K. WARE, “Philocalie”, op. cit., 1343.
[23] Cf. D. STÃNILOAE, Cuvînte spre zidire, op. cit., 103-106.
[24] The complete title of the volume was: Filokalia sfintelor nevoinþe ale desãvârsirii.
[25] Cf. M. BIELAWSKI, op. cit., 35-37 and 60-68.
[26] Cf. UN MOINE DE L’EGLISE ORTHODOXE DE ROUMANIE, “L’avénement philocalique dans l’Orthodoxie roumaine”, in Istina 5 (1958) 295-328, 443-474.
[27] Cf. O. GILLET, Religion et nationalism. L’ideologie de l’Eglise Orthodoxe Roumaine sous le regime communiste, Edition de l’Université de Bruxelles, Bruxelles 1997.
[28] Cf. G. ANGHELESCU, “Opera par. Prof. Dumitru Staniloea. Bibliografie sistematica”, in AA. VV., Persoana si comuniune: Prinos de cinstire Preotului Profesor Academician Dumitru Staniloea la împlinirea vârstei de 90 ani, Sibiu 1993, 16-67.
[29] In the last, fourth, edition of 1993, this introduction is substituted by another one which is shorter and more general, repeated in each of the reprinted twelve volumes.
[30] In this article, to avoid as much as possible any confusions and problems with the titles of the various works included in the Philokalia, the English titles are used mostly according to the recent English version of the Philokalia by G.E.H. PALMER, P. SHERRARD AND K. WARE.
[31] Cf. I. HAUSHERR, “Un écrit stöicien sous le nom de Saint Antoine Eremite”, Orientalia Cristiana 30 (1933) 212-216.
[32] Perhaps it is an echo of some discussions occuring at the time – and which continue – among some monks in Rumania.
[33] Cf. D. STÃNILOAE, “Commentaires”, in SAINT MAXIME LE CONFESSEUR, Ambigua, Paris 1994, 373-540.
[34] It would be really useful to add one more chapter about Stãniloae to the excellent book of A. NICHOLS, Byzantine Gospel. Maximus the Confessor in the Modern Scholarship, T & T Clark, Edingurgh 1993.
[35] It was perhaps Demetrius Cydone, as indicated by Stãniloae in his footnote.
[36] About the relation between the 500 chapters in the Greek Philokalia and the works of Maximos, cf. Questiones a Thalassius, Laga-Steel (ed.), CCSG 7, LXXVII-LXXIX and CCSG 22, XLV-XLVIII.
[37] Cf. J. GOUILLARD, “Supercheries et méprises littéraires. L’oeuvre de saint Théodore d’Édesse”, Revue des Études byzantines 5 (1947) 137-157.
[38] Cf. M.TH. DISDIER, “Elie l'Ecdicos et les Etera kefalaia attribués a saint Maxime le Confesseur et à Jean de Carpathos”, Echos d’Orient 31 (1931) 17-43.
[39] Cf. W. JAEGER, Two Rediscovered Works of Ancient Christian Literature, Gregory of Nyssa and Makarius, Leiden, E. I. Brill 1954.
[40] Cf. J. DARROUZÈS, “Introduction”, in SYMÉON LE NOUVEAU THÉOLOGIAN, Chapitres théologiques, gnostiques et pratiques, SCh 51, Paris 1957, 1-36.
[41] According to more recent studies, this text of St. Gregory was in fact composed with fourteen chapters: cf. D. BALFOUR, Saint Gregory the Sinaite: Discourse on the Transfiguration, Athens 1983, 109-114.
[42] Cf. D. STÃNILOAE, Viata si învãtãtura Sfîntului Grigorie Palama, cu trei tratate traduse, Sibiu 1938.
[43] Cf. I. HAUSHERR, “La méthode d’oraison hésychaste”, OCP 36 (1937) 150-170.
Although the origin, preparation and formation process of the Philokalia published by Nikodemos and Makarios cannot be reconstructed with total precision, recent studies do provide some light on the question related to the redaction of this work. The previously mentioned work of Gregory and Basil shows that Christian antiquity was already interested in preparing a collection of spiritual writings. Considering the ever increasing number of written theological works throughout centuries and the real physical and economical limits of each personal or community library, it can also be understood why many sought to create their own “small libraries” by preparing collections of extracts or anthologies. Some environments, especially the monastic ones, sometimes created a “canon” of books, texts or extracts of works to provide formative knowledge, represent intellectual ideas from a certain group, or promote a reform. In the process of such a spontaneous tradition, some works or pages were included in the “canon” and some excluded, while others were interpolated or even changed.
In the case of the Philokalia, it is well testified that in the 12th and 13th centuries, collections of spiritual writings were created on Mount Athos, eventually being incorporated in the Philokalia and used in 14th century by leaders of the hesychast movement.[8] These texts were well known, as shown by the way such authors as Gregory of Sinai or Gregory Palamas readily quoted from John Climacus, John and Barsanuphie, Mark the Hermit, Diadoch, Maximus the Confessor or Symeon the New Theologian. It was under the influence of these Fathers that the theology of the leaders and thinkers of the hesychast movement was understood to be their extension and continuity.
Among the movements of Church reform in the 18th century, there was one known as the “kollybades” in which Makarios and Nikodemos also participated.[9] In opposition to the secularized tendencies of the Englightenment, this movement sought to gather and print collections or anthologies of theological and spiritual works of tradition.[10] In line with this tradition, Makarios and Nikodemos prepared a collection of spiritual texts which were published in 1782, under the title of Philokalia. The whole collection was contained in one volume, with more than 1200 pages of writings from almost 40 authors.[11] Despite any critical literary problems associated with the publication, some concrete conclusions can be drawn about the Philokalia prepared by Makarios and Nikodemos. Such observations will also be useful to understand Stãniloae's Philokalia. In their composition, Makarios and Nikodemos: (1) placed the authors in chronological order — of course according to their knowledge of history and the respective authors; (2) did not use a critical edition of the Greek manuscripts, nor did they indicate which manuscripts they used. Notes in the margin indicate that they did sometimes compare manuscripts, noting textual differences thereof — yet this was not done consistently, and it is especially in this area that the Philokalia requires attention and eventual study; and (3) prefaced each author's writings with an introduction, which sometimes are interesting and valid but often are completely outdated. It is also sometimes difficult to justify the choice of a particular author or text. While it seems that a previously published and accessible text was followed (such as that of Dionysius, John Climacus or John and Barsanuphie, authors so important for the entire Greek tradition), it is just as likely that works were chosen based on the possibility to publish them. It can generally be said that the Greek Philokalia of 1782 offered a certain “canon” of writings by the very fact that it was published. Nonetheless, it was neither perfect from a critical and literal point of view nor completely justified in terms of wholeness. Hence in the future — as also in the case of Stãniloae — some questions, challenges and changes were introduced in the “canon”, form, contents and order of the texts included in the Philokalia of Makarios and Nikodemos.
Ten years after the publication of the Greek Philokalia by Nikodemos and Makarios, its Slavonic version appeared. The volume was prepared by Paisij Velichkovskii (1722-1794) and printed in Moscow in 1793, with the title Dobrotolubije.[12] It was this version that the famous Russian Pilgrim carried and described in his narrative stories.[13] In preparing his edition, Paisij already had various Greek manuscripts with Slavonic translations of the work integrated in the Philokalia which had been done in some Moldavian monasteries. Nevertheless, he discovered that these Slavonic versions were not perfect, not always corresponding to the Greek original. In order to obtain a critical version and translation, he himself traveled to Mount Athos to compare different manuscripts.[14] It is possible that such occasions brought him in contact with Makarios and Nikodemos who were working on the Greek edition of the Philokalia. One the one hand, Nikodemos' edition of 1782 surely influenced the final form of Paisij's Slavonic Philokalia; while on the other hand, for sure the work of the latter was in a certain way also original and independent.[15] It should be noted that the Slavonic version was published in a hurry because of some political, economical and ecclesiastical problems — namely because of opposition from bishops — and that it was also published in an incomplete form with respect to the Greek one. In fact, the 713 pages "in folio" published by Paisij contained more or less only 24 out of the 36 authors included in the Greek Philokalia. For our purposes, it is important to observe that after Paisij, an extensive tradition of manuscripts were left behind and still remain in the monasteries of Rumania. As we shall see, Stãniloae reached into these traditions for the translating and editorial work of his Philokalia.[16]
In 1857, Bishop Ignatii Brianchaninov (1807-1867) published his Russian version of the Philokalia.[17] Yet, Bishop Theophan the Recluse (1815-1894) also translated and published the Russian version of the Philokalia under the name of Dobrotolubije, the version which ultimately became very popular in Russia.[18] Theophan's Philokalia is quite different from that of Makarios and Nikodemos, omitting some authors and writings while adding others. He also had his own ideas about the nature and purpose of the Philokalia.[19] In general, it can be said that Theophan wanted to make the Philokalia a work more popular and accessible to all — hence, he removed all difficult parts requiring specific explanations. However, we will not pursue the question, since his edition is not directly linked with that of Stãniloae.
In order to complete the overall historical or chronological context of Stãniloae’s Philokalia, we must also account for the many translations into modern and western languages which have occurred in the last 50 years. Short collections in English (1951) and French (1953) were subsequently translated in similar form into other languages, such as German (1956), Italian (1960), Spanish (1960) and Arab (1970). Frequently reprinted, the Philokalia eventually became known, appreciated and popular. These abbreviated forms were followed by more thorough and critical translations in French, English and Italian.[20] Each of these translations, whether brief or complete, are often accompanied by good introductions and notes based on recent critical editions and studies. However, the fact that there are some (perhaps too many!) differences among them does not facilitate a critical study. Hopefully, the ever-increasing interest in the Philokalia shown by the various symposiums and publications, as well as some solid works of study, can provide a good base for future knowledge of this beautiful and important work.
Considering the work of Dumitru Stãniloae in the context of the various translations, it should also be noted that he was one of the first to translate and publish the Philokalia in a modern language. The fact that the first volume of his Rumanian translation appeared already in 1946 can be viewed as pioneering and “prophetic”. Yet, just as the whole Philokalia presents itself to be a complex and complicated work, as we have already seen, the work of Stãniloae in this area is likewise complex and complicated. In order to understand the efforts of this Rumanian theologian, it is necessary to study first the history of his translation and edition of the Philokalia, and then each volume in detail.
A LONG HISTORY
The first volume of the Philokalia was published by Stãniloae in 1946, while the twelfth and final one was completed 1991. It was a work that took 45 years to accomplish, exactly half of his lifetime.[21] When Father Dumitru began translations for the Philokalia, he was a well-known professor of theology, author of several theological books and articles, director of the periodical, Telegraful român, and rector of an important orthodox theological academy in Sibiu. Two of his students, Father Arsenie and Father Serafim Popescu made a trip to Mount Athos, bringing back with them the Greek Philokalia — it was the second edition of the 1782 Philokalia prepared by Panagiotis A. Tzelatis and printed in Athens in 1893 in two volumes “in folio”. Almost the same as the first one, the second edition differed only in that Tzalatis added to the second volume number 29 containing some chapters attributed to Patriarch Callist.[22] Stãniloae was impressed by this anthology of spiritual writings and wanted to translate it into Rumanian. His intent was to translate it as soon as possible with the help of different professors on the theological faculty of Sibiu; however, his colleagues were less enthusiastic about his idea, and in the end he remained alone with the work.[23] Although the first volume of Stãniloae's Rumanian translation of the Philokalia was printed in Sibiu in 1946, it occurred during a time of serious difficulties.[24]
The second world war was over, yet in Rumania the new communist and totalitarian regime was slowly assuming power and introducing many changes in the country and life of the people. These “changes” also strongly affected Stãniloae and his family. In 1945, he lost his position as director of the Telegraful român; while in 1946, he ceased to be the rector of the Theological Academy and the number of his hours teaching was decreased. With the beginning of 1947, he was forced to leave Subiu and move with his family to Bucharest where he was given a very limited possibility to teach dogmatic theology under the watchful eye of the regime. Nonetheless, in 1947, the second volume — probably already prepared earlier for printing — of the Philokalia appeared in Sibiu. In the place of his previous teaching, two more volumes were published the following year (1948). The regime was most likely developing its control slowly, such that in the post-war and pre-totalitarian confusion a work like the Philokalia could still be printed. On the other hand, it is rather interesting and perhaps significant (prophetic?) that the publication of the first volumes of the Philokalia coincided with the coming to power of the communist, totalitarian regime in Rumania.
With the regime and its systematic persecution of “everyone”, so characteristic for all European countries under the Soviet Union, Father Dumitru had to further limit his academic activity and publications, which were extremely controlled by government censure.[25] He was probably allowed to read and translate, yet nothing related to the Philokalia could be published during these years (the regime did not tolerate anything “spiritual” and “mystic”, let alone the very words). Then, in 1958, ten years after the publication of the fourth volume of Philokalia, an “anonymous monk of the Orthodox Rumanian Church” (actually, Andrei Scrima) published an article in France about the Philokalia in Rumania, an article which mentioned for the first time in the West the name and theological work of Father Dumitru.[26] Meanwhile, in the Fall of this same year, Stãniloae — as so many others of this time — was unjustly arrested, seemingly processed and condemned to ten years of prison for being a political criminal dangerous to the regime. He was freed five years later, in January of 1963, when political changes caused the rule of amnesty to be applied.
In the early sixties, Rumania passed from the Soviet form of totalitarian communism to its own form: a kind of national communism characterized by a certain openness and freedom. In this new system the Orthodox Church found itself with a new style of life and a new role to play.[27] After years of prison, Stãniloae found that in this new context he could return to his academic activity in Bucharest, which he did in 1965. He became an important and influential teacher with a several gifted disciples. In the earlier seventies, he began traveling to give speeches in different academic and theological centers of Europe and the United States. He left prison when he was sixty years old, yet it was just the beginning of very fruitful time for his theological activity, as reflected by the immense bibliography of his publications in the last 30 years of his life.[28] Of special interest for our study is the fact that he published four volumes of the Philokalia during this time: volumes V (1976), VI and VII (1977), and VIII (1979). With these volumes published, he completed the translation of the Greek Philokalia of Makarios and Nikodemos, a project which had been interrupted for almost twenty years because of the dramatic historical events that marked his life. Yet, over the course of these twenty years, Fr. Dumitru's own scientific experience and capacity increased, as shown by his introductions to the Rumanian translations becoming more elaborate and extremely interesting. Stãniloae made use of the new and critical editions of texts included in the Philokalia, utilizing the more critical studies about theology, authors and manuscripts. There is a noticed improvement in the quality of his translations and edition of the Philokalia, in comparison to the volumes published in the forties. It is also apparent that he became more aware of what the Philokalia is about and for what purpose, as his own ideas and theology of the Philokalia deepened.
But let us complete the history of Stãniloae’s translation of the Philokalia. As we have seen, the first eight volumes published between 1946 and 1979 reproduce the entire Greek Philokalia, with some changes which will be discussed later. Moreover, in 1980, Fr. Dumitru added volume IX to include the Rumanian translations of the works of John Climacus and Doroteo of Gaza. In 1981, another volume (X) was published with the text of Isaac of Nineveh. Ten years later, near the end of his life, he published yet another volume (XI) of his Philokalia, containing the correspondence of Bersanuphie and John. In the same year, 1991, the works of Isaiah the Hermit were published in what was to be the final volume (XII). Thus, his version of the Philokalia went beyond the scope of the Greek original by including some classical christian authors, expanding the content to fill twelve volumes, a number so symbolic for Stãniloae. As we study the individual volumes in detail, we will compare the authors and texts presented by Stãniloae in his Philokalia to those of the Greek original, so that we can eventually understand what the Philokalia and its theology is, both for Stãniloae and in itself.
VOLUMES STEP BY STEP
Volume I The first volume of Stãniloae’s Philokalia, published in 1946 with the help of Gerasim Safirim and Serafim Popescu, begins with a general introduction (pp. v-xii) in which he talks about the Philokalia of Basil and Gregory and about the one published by Nikodemos of the Holy Mountain.[29] There is a short but good synthesis of the spiritual life proposed by the anthology and some indications concerning textual problems. In this volume, our Rumanian theologian generally follows the Greek edition of the Philokalia printed in Athens in 1893, underscoring at the same time the deficiencies based on critical editions of translated texts.
Stãniloae, consistent with the Philokalia of Nikodemos, begins the first volume of his translation with the 170 chapters that were for a time attributed to St. Anthony the Great (Învãtaturi despre viata moralã a oamenilor si despre buna purtare, în 170 de capete).[30] His short introduction not only teaches the reader something about the life of St. Anthony, but also about the questions surrounding his authorship of these chapters. Today, it is clear that Anthony is not the author and that the text belongs to a stoic tradition. Though Stãniloae does not insist, he does rather sustain the traditional authorship of Anthony. He makes references to the studies of F. Klejan, M. Viller and K. Rahner, but he ignores completely I. Hausherr's article in 1933 which clearly shows that Anthony is not the author of these chapters.[31] In his translation of the text, he follows that of the Greek Philokalia. Furthermore, it is worth noting that the entire translation is presented without even one footnote!
Stãniloae passes over in silence the subsequent work in the Greek Philokalia, the text of St. Isaiah the Solitary. Although he will eventually place it at the end of this volume, as we shall see later, he chooses to follow the works of St. Anthony with those of Evagrius Pontikos. In a short introduction, he briefly presents the life of Evagrius and his theology, situating him in the overall historical context beginning with Origen and continuing through the ascetic teachings of such authors as John the Climacos and John of Damascus. He then includes four works of Evagrius: 1. “Outline Teaching on Asceticism and Stillness in the Solitary Life” (Schitã monachiceascã, în care se aratã cum trebuie sã ne nevoim si sã linistim); 2. “Text on Discrimination and Stillness in the Solitary Life” (Capete despre deosebirea patimilor si a gândurilor); 3. “Extracts from the Texts on Watchfulness” (Din capetele despre trezvie); and 4. “On Prayer” (Cuvânt despre rugãciune). Stãniloae was aware of the then recent studies about Evagrius done by W. Frankenberg, H. Grassman, J. Muyldermans and I. Hausherr. His footnotes also reveal that he knew about textual problems, referring to PG 40 alongside the original Greek version of the Philokalia. This is especially interesting in the case of “Extracts from the Texts on Watchfulness”, because he shows all five pieces as coming from Evagrius’ Prakticos. Stãniloae even indicates the location of each of the Philokalia texts in Migne. In line with general opinion, he considers the text “On Prayer” to be the work of Evagrius and not of Nil; and therefore moves it to this section dedicated to Evagrius. So, he not only follows the original Greek Philokalia, but also that of PG 79, 1165-1200.
John Cassian, the next author, is presented by Stãniloae as being important to the Romanian people because of his being born in Roman Scythia (Dobruja). Although he was aware of the fact that the works presented in the Greek Philokalia under the name of John Cassian were not real translations but just summaries of the original versions, Father Dumitru chose to translate them as they were, under the name of John Cassian: 1. “On the Eight Vices” (Despre cele opt gânduri ale rautatii) and 2. “On the Holy Fathers of Sketis and on Discrimination” (Cuvânt plin de folos, despre Sfiintii Pãritii din pustia sketicã si darul deosebirii). He was clearly aware that both texts were but summaries of the original versions. The first one talks about the eight vices which are presented by Cassian in his De instituti coenobiorum, V-XII; while the second summarizes the 1st and 2nd of his Consolationes in which the general purpose and nature of monastic life are discussed. In the footnotes, Stãniloae underscores the fact that the complete and original versions exist in PL 59 for the first work and in the critical edition of Petsching in CSEL 18 (Viena 1888) for the second one. Yet for his own translation, he follows the Greek version presented in PG 28, 871-906 and the Philokalia for the first work, using only the Greek Philokalia for the second one. It should be noted that in the case of this translation, Stãniloae does not follow the complete, Latin, original version, but rather, uses the incomplete, non-critical, Greek version found in the Philokalia – this point is emphasized here because, as we will see, he eventually changes his approach.
Stãniloae places the next author, St. Nil the Ascetic, right after Cassian and not after St. Mark the Ascetic and St. Hesychios the Priest as it is in the Greek Philokalia. The reason for this change is chronological in nature. From what little is known about St. Nil and his writings (many texts were attributed to him in the past as, for example, Evagrius' “On Prayer”), it results that he lived before Saints Mark and Hesychios. The fact that Stãniloae puts St. Nil before them, thereby correcting the original order, demonstrates another of his principals in his translation and edition of Philokalia: to offer a critical, modern, updated version of the old collection of texts. His lengthy introduction to this author includes interesting historical, textual and theological information based on recent studies of his time, such as those of K. Heussi and Fr. Degenhardt. In the translation of St. Nil’s “Ascetic discourse” (Cuvânt trebuincios si folositor), Stãniloae introduced the division into 75 chapters which are in PG 79, 719-810 but are absent in the Greek Philokalia. In addition, as we have already mentioned, he moved the text, “On Prayer”, to the section dedicated to the works of Evagrius.
The introduction to the next philokalical author, St. Mark the Ascetic, is also lengthy and quite competent, based mostly on the studies of M. Viller and O. Bardenhewer from the beginning of the 20th century. Stãniloae subsequently translates the texts of St. Mark: 1. “On the Spiritual Law” (Despre legea duchovniceasca); 2. “On Those who Think that They are Made Righteous by Works” (Despre cei ce-si închipuie cã se îndrepteazã din fapte); and 4. “Letter to Nicholas the Solitary” (Epistola cãtre Nicolae monahul). However, between the second and the third texts, he introduces a rather long – almost 30 pages! - work of Nil, which has never been a part of any Philokalia: 3. “On Baptism” (Rãspuns acelora care se îndoiesc despre Dumnezeiescul Botez). This is the first, but not the last, major change made by Father Dumitru in his Philokalia with respect to the Greek one. In the introduction, Stãniloae explains that the reason for this “interruption” is the fact that this is one of the most important works of St. Nil, both shedding light on his whole theology and placing the monastic life in a sacramental or ecclesiastical perspective as opposed to that of messalianism.[32] Other modifications to be noted include Stãniloae's use of PG 65, 905-930 for his translation of the treatise “On the Spiritual Law”. For the second work, he uses the Greek Philokalia's division of the chapters, which are not the same as in PG 65, 929-966. “On Baptism” was translated from PG 65, 985-1028. Finally, he divided the “Letter to Nicholas the Solitary” into 13 chapters, according to the edition presented in PG 65, 1027-1050.
Following his principle of correcting the chronological order, Stãniloae completely passed over St. Hesychios the Priest, who according to Nikodemos lived in the fifth century. Since he was actually an author from the eighth or ninth century, we find him only in the fourth volume of Stãniloae’s Philokalia. In his first volume, right after St. Mark, he places the works of St. Diadochos of Photiki: 1. “Definitions” (Definitii); 2. “On Spiritual Knowledge and Discrimination” (Cuvânt ascetic despre viata moralã, despre cunostintã si despre dreapta socotealã duhovniceascã); and 3. “An Interpretation…” (Tâlcuirea…). The introduction of Stãniloae is good and mostly concentrated on some aspects of St. Diadochos' theology. Although he simply translated the text from the Greek Philokalia, he did refer to the Latin translation of Turrianus from 1579, present in PG 65, 1167-1212, to resolve some textual problems, about which he informs the reader in his footnotes.
The first volume of Stãniloae’s Philokalia is concluded with St. Isaiah the Solitary and his work, “On Guarding the Intellect” (Despre pazirea mintii). The fact that he moved this author to the end of the volume after St. Diadochos from having been right after St. Anthony and before Evagrius is once more attributed to his principle of correcting the chronology. St. Isaiah is now considered to have lived in the fifth century. After a short introduction where he points out the most important historical and textual data, Stãniloae simply translated the 27 chapters attributed to Isaiah, only part of the author's famous Asketikon. Father Dumitru later translates the rest of the Asketikon as the conclusion to volume XII of his Philokalia. So, the author with whom he ends his first volume in 1946 will also close the final volume of his entire monumental work in 1991, 46 years later.
Volume II There is no answer for the question why Stãniloae put aside the authors, Hesychios and St. John of Karpathos, to dedicate the second volume of his Philokalia totally to St. Maximos the Confessor, published in 1947. It may be simply a reason of convenience, to have the main works of this theologian consecutively in two volumes (in fact, volume three is also totally dedicated to the works of this Father of the Church).
Stãniloae wrote about 15 pages of introduction about Maximos, referring to the recent studies of his time. He described his life, works and theology, with special attention to his christology. In his footnotes, he refers mostly to such authors as V. Grumel, H. Straubinger, H.U. von Balthasar, P. Peitz, R. Devreese, M. Montmasson, etc. The whole volume has more than 50 pages of footnotes, sometimes very well elaborated, one of the aspects differing the second volume from the first. This “art” of making footnotes became more and more his style and form of creative work, which especially in the case of Maximos the Confessor made him somewhat famous.[33] Considering his overall theological work and translations (with introductions and footnotes), it seems right to also mention that, at the time, Father Dumitru was one of the most important and profound experts of this Father of the Church.[34]
Stãniloae begins this volume with 1. “Ascetic Teaching” (Cuvânt ascetic prin întrebãri si rãspunsuri Fratele-Bãtrânul), a text translated from PG 90, 911-958 and which does not occur in any other Philokalia. This text is followed by 2. “Four Hundred Texts on Love” (Cele patru sute capete despre dragoste), Maximos’ first work in the Greek Philokalia. Stãniloae refers to PG 90, 954-1080 for its translation. At the end of this work, without any introduction, Stãniloae adds 3. “Fifty Chapters about Love” (Sfârsitul sutei a patra a capetelor despre dragoste. Scoliile unui necunoscut), a text whose author is rather unknown[35] and which is right after “Four Hundred Texts on Love” in PG 90, 1073-1080. The fact that it does not appear in the Greek Philokalia is a clear indication that Father Dumitru was following, in this case, the Migne edition rather than that of Nikodemos of the Holy Mountain. The next work translated, 4. “Two Hundred Texts on Theology and the Incarnate Dispensation of the Son of God written for Thalassios” (Cele doua sute de capetele despre cunostinta de Dumnezeu si iconomia Fiului lui Dumnezeu), was present in the Greek Philokalia, as well as in PG 90, 1083-1183 following the previous one. It is in this translation that his footnotes are for the first time long and rich in explanations, covering altogether more than thirty pages. Among others, he refers greatly to the work of H.U. von Balthasar, Die “gnostichen” Centurien des Maximus Confessor, Fr. I Br., Herder 1941. The next work of Maximos published by Stãniloae in this volume is the so-called 5. “Questions, interrogations and answers” (Întrebãri, nedumeriri si rãspunsuri), a work of 79 questions and answers which is not present in the Greek Philokalia. Taken as it is from a previous section (PG 90, 785-856), it does not even follow the order of Migne’s edition. There is no apparent answer explaining why Father Dumitru chose to insert the text here – he just did it. The volume finishes with the very well-known commentary, also present in the Greek Philokalia, 6. “On the Lord’s Prayer” (Scurta tâlcuire a rugaciunii Tatalui nostru catre un iubitor de Hristos), once again with very informative footnotes from Stãniloae. While Nikodemos placed this commentary later in his edition, Stãniloae seems to have introduced it already here simply because he had “free” space. It is also possible that for his translation and edition of Maximos’ works, Stãniloae was following, more or less, the chronological order established in this time by the studies of H.U. von Balthasar.
Volume III The last work of St. Maximos the Confessor presented in the Greek Philokalia is the collection of the so-called 500 chapters, “Various Texts on Theology, the Divine Economy, and Virtue and Vice”. Already in the time when Stãniloae was preparing this third volume of his Philokalia, studies of W. Soppa and M.Th. Disdier had made it known that this work is the result of extracts or an anthology composed in the eleventh/twelfth century, containing fragments taken mostly from such works of Maximos as “To Thalassios”, “Ambigua” and “Letters”, as well as from works of St. Dionysios the Areopagite. Most of it, that is, 422 of the 500 chapters, comes from “To Thalassios: On Various Questions relating to the Holy Scripture”. Aware of these textual problems, Father Dumitru turned instead to PG 90, 243-786 for his translation and edition of “To Thalassios” (Rãspunsuri cãtre Talasie despre diferite locuri grele din dumnezeiasca Scripturã). His intention was clearly that of "correcting" the edition of Nikodemos to produce a new text which would be closer to the original, a more critical version.[36]
The entire third volume of Stãniloae’s Philokalia is dedicated to this work of Maximos. It begins with a good introduction which not also explains the textual problems and his subsequent decisions, but also describes the anthropology of this Father of the Church. The volume, with more than 600 footnotes, offers valid material which often draws from the studies of H.U. von Balthasar.
Volume IV The fifth volume begins with a short introduction to the work of St. Thalassios the Libyan, “On Love, Self-control and Life in accordance with the Intellect, written for Paul the Presbyter” (Despre dragoste, înfrânare si petrecerea cea dupã minte cãtre Pavel presbiterul). For his translation, Stãniloae follows the second edition of the Greek Philokalia and also refers to PG 91, 1427-1470.
The next author presented is St. Hesychios the Priest and his work “On Watchfulness and Holiness” (Scurt cuvânt de folos sufletului si mânatuitor despre trezvie si virtute). Stanilaoe is aware that Hesychios is not the priest from fifth century living in Jerusalem, as thought by Nikodemos, but rather someone who wrote after John Climacos and Maximos the Confessor and probably an abbot in the monastery on Mount Sinai. Hence, Father Dumitru places him – according to his chronological principle for the authors in his Philokalia – not in the beginning of the anthology, between St. Mark the Ascetic and St. Nilos, but after St. Maximos. He also changed his name from Hesychios the Priest to Hesychios from Sinai (Isihie Sinaitul). For the translation, Stãniloae did not use the Greek Philokalia, which he found to be less critical and accurate than the text in PG 93, 1479-1544, which he followed instead. He also changed the division from the 203 chapters presented in the Greek Philokalia to a division in two "centuries". The introduction to this author offers a short but good study on Hesyhios' theory of watchfulness.
Changing once more the order of the Greek Philokalia, Stãniloae placed the work of St. Philoteos of Sinai “Forty Texts on Watchfulness” (Capete despre trezvie) after that of Hesychios. In the introduction, he describes both Hesychios and Philoteos as writing in the same spirit, which may explain why he chose this location for Philoteos. He demonstrates that he was aware of the textual problems, about which I. Hausherr had already been writing. Stãniloae's introduction presents various manuscripts, analyzing with special attention the one from the Rumanian Academy (Nr. 2012), and comparing it with that of the Vatican (Nr. 1091) and with the texts in the Greek Philokalia and in PG 154, 729-745. This is the first time that Father Dumitru enters into the question of texts and manuscripts of an author from the Philokalia, referring to the tradition existing in the Rumanian archives. However, he finally chooses to simply follow the version from the Greek Philokalia, without resolving the textual problem.
The next author in Stãniloae’s Philokalia is St. John of Karpathos and his 1. “For the Encouragement of the Monks in India who had Written to Him: One Hundred Texts” (Una sutã capete de mângâiere, câtre monahii din India care i-au scris lui) and 2. “Ascetic Discourse Sent at the Request of the Same Monk in India” (Cuvânt ascetic si foarte mângâietor, cãtre monahii care l-au îndemnat din India, întregind numãrul celor o sutã de capete). Although the Greek Philokalia places St. John of Karpathos right after St. Diadochos of Photiki, Father Dumitru locates his work here. He explains his reasoning in his introduction based on the fact that the author is considered to have lived in the seventh century and that his theology is very close to that of Maximos the Confessor. The version of PG 85, 1837-1860 follows the text of the Greek Philokalia, which, in turn, Stãniloae also uses for his translation.
The fifth text in this volume is “A Discourse on Abba Philimon” (Despre Avva Filimon Cuvânt folositor). There is nothing known about this Father. He may have lived in Egypt in the seventh century right before the Arab conquest, so chronologically he could be grouped with the authors presented above. Stãniloae places him before St. John of Damaskos, even if the Greek Philokalia places him after the last author. The translation of Father Dumitru is based on the text of the Greek Philokalia.
Again not following the Greek Philokalia, Stãniloae next presents in this volume St. John of Damaskos and his text “On the Virtues and the Vices” (Cuvânt minunat si de suflet folositor). He provides an informative introduction about this Father of the Church and his ascetic works, drawing also from some earlier Rumanian versions. His own translation is based both on the Greek Philokalia and on PG 95, 85-98, because neither the first nor the second is perfect.
The next author, St. Theodor of Edesse and his 1. “A Century of Spiritual Texts” (Una suta capete foarte folositoare) and the 2. “Theoretikon” (Cuvânt despre contemplaþie), occurred in the Greek Philokalia before the works of St. Maximos the Confessor. The "Theoretikon" was thought by Nikodemos to be a work of St. Theodor, but was later found to be attributed to an anonymous author from the middle ages (XIV-XVII centuries). Stãniloae refers to the studies of J. Gouillard[37], which show this author to have been influenced by the theology of Evagrius and St. Maximos the Confessor, thereby justifying his decision to place him here, after Maximos. Stãniloae addressed the whole question in the introduction to this author, adding notes from the study of J. Gouillard, and he used the text from the Greek Philokalia for his translation.
St. Theognost and his “On the Practice of the Virtues, Contemplation and the Priesthood” (Despre faptuire, contemplatie si preotie) is the next text in this volume. In his introduction, Stãniloae attempted to explain historical problems about the writings, since Theognost could have lived in the fourteenth or the fifteenth century. However, he was unable to fully resolve the question. His translation is based on the Greek Philokalia.
There are a lot of textual questions concerning the subsequent author in Stãniloae’s translation, Ilias the Presbiter and Ekdikos and his “A Gnomic Anthology” (Culegere din sententele înteleptilor stradalnici, întocmita de stradanie si ostenalea). He refers to the studies of M. Th. Disdier[38] for his introduction and translation. After presenting all the difficulties and variations of this work, Father Dumitru divides it into four parts and 248 chapters. His translation is the fruit of comparing the text of the Greek Philokalia (printed also in PG 127, 1127-1176) with the one placed among the works of St. Maximos (PG 90, 1041-1462).
The volume ends with Theophanis the Monk and “The Ladder of Divine Grace which experience has made known to those inspired by God” (Scarã înfãtisez a dumnezeiestilor daruri, care prin cercari s-a cunoscut de purtãtorii de Duh), a short text which Father Dumitru translates, based on the Greek Philokalia, without any introduction nor footnotes.
Volume V As already mentioned, this volume of Stãniloae’s Philokalia was published in 1976, that is, 30 years after the first one. Although it is exteriorly similar to the previous four volumes, published as number "5", it greatly differs interiorly. From this volume on, both translations and introductions are more critical and of higher quality. The footnotes, sometimes very well elaborated, are no longer at the end of the book, but rather are at the bottom of the individual pages. In addition, the expression and concept of a “Rumanian Philokalia” (Filocalia românasca) appears for the first time. With this expression, Father Dumitru begins the process of establishing a special link between Rumanian history, spirituality, mentality and the philokalical tradition. He will eventually develop also the idea that not only is the Philokalia a collection that has a unique and timely message for the Rumanian Orthodox Church, but also that this Church has its origins in this particular tradition, as confirmed by history (for example, the monasteries and manuscripts).
The first part of this volume is dedicated to the works (1. Cartea întîia and 2. Cartea a doua) of St. Peter of Damaskos. Stãniloae's excellent introduction is worth mentioning, because of the lack of studies about this author and his writings. Father Dumitru emphasizes that St. Peter of Damascus was known and popular in Rumania and in Russia, a fact which is confirmed by a number of manuscripts in Greek, Slavonic and Rumanian. An entire section is dedicated to this question in his introduction. For the translation, he still uses the second edition of the Greek Philokalia.
The second part of the volume contains St. Symeon’s Metaphrastis's “Paraphrase of the Homilies of St. Makarios of Egypt”. Once again, Stãniloae provides a very good and thorough introduction about the author and his literary activity. The main inspiration for Stãniloae’s understanding about this philokalical writing was the study of W. Jaeger from 1954.[39] Supplementing with his own research of the text (in PG 34, 1-982), Father Dumitru identified 90 out of the 150 chapters present in the Greek Philokalia as having their origin in the 50 homilies of Pseudo-Makarios, which is suggested by the title of his translation (Parafraza în 150 de capete a Sfântului Simeon Metafrastus la cele 50 de Cuvînte ale Sfîntului Makarie Egipteanul). Stãniloae’s translation is based on the second edition of the Greek Philokalia.
Volume VI The sixth volume, with the works of St. Symeon the New Theologian and Nikitas Stithatos, appeared in 1977. The authors are presented in the same order as those of the Greek Philokalia. However, for the first time, Staniloae drew upon the editions of Sources Chrétiennes and their publications of these authors for his introductions and translations. Meanwhile, he was more and more convinced that his work was in a certain way a continuation of the translations done by monks in Rumanian monasteries a few centuries earlier. The last volumes of his Philokalia are characterized by this double intellectual movement: on the one hand, drawing from the critical, Western editions and providing information in the notes that are sometimes real theological or spiritual commentaries; while on the other hand, becoming more rooted in his own, local Rumanian tradition.
Today, mostly because of the studies of J. Darrouzès, it is a well known fact that not all of the writings attributed in the Greek Philokalia to St. Symeon the New Theologian are really his.[40] Stãniloae, following the results of these studies and the edition of SCh, replaces the traditional “One Hundred and Fifty Three Practical and Theological Texts” present in Greek Philokalia with 1. “Two Hundred Twenty Five Theological and Practical Texts” (Cele 225 de capete teologice si practice). Next, still following the results of these studies, Father Dumitru adds a separate chapter, 2. “Thirty Nine Texts” as being attributed today to St. Symeon the Pious (Capatele morale ale lui Simeon Evlaviosul), corresponding to chapters 120-153 of the Greek Philokalia. Since the final chapter, 153, is considered anonymous, Stãniloae puts it aside as Chapter 40 (Cap aparte), at the end of the collection. The next seventy pages of this volume contain twelve chapters from the 3. “Theological and ethical treatises" (Cuvîntari morale), published by J. Darrouzès in SCh 122 (1966). Of course, Father Dumitru offers a very good general introduction about St. Symeon the New Theologian, referring also to manuscripts and translations linked with the Rumanian tradition. The translation is accompanied by a number of notes which help to understand better the ideas of this difficult Byzantine mystic.
For the next author, Nikitas Stithatos, Dumitru Stãniloae wrote 5 brief but informative pages, based on then recent studies, about his life and theological works. Using the Greek Philokalia and PG 120, he translated Nikitas’ 1. “Three Hundreds texts” (Cele 300 de capete despre faptuire, despre fire si despre cunostinta), including a large number of very well elaborated notes. Stãniloae once again deviates from the “canon” of the Greek Philokalia and concludes this volume by adding the 2. “Spiritual vision of the Paradise” (Vederea duhovniceascã a raiului), translating from the version edited by J. Darrouzès in SCh 81 (1961) 155-227.
Volume VII Published in Bucharest in 1977, the seventh volume contains works of four important leaders of hesychasm: Nikiphoros the Monk, Theoliptos, Metropolitan of Philadelphia, St. Gregory of Sinai and St. Gregory Palamas. Stãniloae begins the volume with Nikiphoros the Monk and his text “On Watchfulness and the Guarding of the Heart”, presenting the title simply as “On Prayer” (Cuvînt despre rugãciune). Such a beginning already changes the order proposed by the Greek Philokalia in which Theoliptos is placed before Nikophoros. The reason for such an alteration is derived from the fact that Nikophoros lived and died before Theoliptos. Since he was also one of the first to write directly about hesychastic prayer, it is possible to consider Theoliptos one of his disciples. Once again, Stãniloae provides a well-researched and informative introduction to this author, including some references to the Rumanian hesychastic tradition and its manuscripts. The text of Nikophoros was translated from the Greek Philokalia and complemented with a large number of very good notes.
The two works of the next author, Theoliptos, Metropolitan of Philadelphia, 1. “On Monastic Profession” (Cuvînt despre ostenelile vietii cãlugãresti) and 2. “On the Inner Work in Christ” (Cuvînt despre lucrarea cea ascunsa întru Hristos), were translated by Stãniloae according to the text of the Greek Philokalia (the same as that of PG 143, 381-400). As in the case of Nikiforos, there is a good introduction about this author, which draws mostly from some studies of S. Salaville and from Rumanian manuscripts. Stãniloae’s translation is accompanied by an abundant number of notes which form a true spiritual and theological commentary.
Five works of St. Gregory of Sinai are subsequently translated by Stãniloae in the same order as in the Greek Philokalia: 1. “On Commandments and Doctrines, Warnings and Promises; on Thoughts, Passions and Virtues, and also on Stillness and Prayer. One Hundred and Thirty Seven Texts” (Capete foarte folositoare în acrostih, al cãror acrostih este acesta: Cuvînte felurite despre porunci, dogme, amenintãri si fãgãduinte, ba si despre gînduri, patimi si virtuti; apoi despre linistire si rugãciune); 2. “Four Texts” (Alte capete ale aceluiasi); 3. “On the Signs of Grace and Delusion, Written for the Confessor Longinos: Ten Texts” (Învãþãturã cu de-amãnuntul despre linistire si rugãciune, despre semnele harului si ale amãgirii; apoi despre deosebirea dintre cãldurã si lucrare; si cã fãrã povãtuitor usor vine amãgirea); 4. “On Stillness: Fifteen Texts” (Despre linistire si despre cele douã feluri ale rugãciunii in 15 capete); 5. “On Prayer: Seven Texts” (Despre felul cum trebuie sã sadã la rugãciune cel ce linisteste; si sã nu ridice repede). His translation is based mostly on the Greek Philokalia and on PG 150, 1240-1345. Stãniloae digresses from the Greek Philokalia in the second work, where he presents the “Ten Texts" as “Fourteen Texts”. He changes the amount of text as a result of his studies of some manuscripts of St. Gregory of Sinai located in Rumanian archives. The manuscripts show the tenth chapter with some verses followed by another more four chapters. Convinced that the complete work of Gregory was composed with fourteen and not with ten chapters, Stãniloae put this extended version in his Philokalia.[41] Once more, the study of the philokalical tradition in Rumania brought Stãniloae to a more critical approach in translating the texts. The introduction and notes, just as for the previous two authors, offer valuable information.
The rest of this volume is dedicated to the translation of the works of St. Gregory Palamas. The works of Palamas selected and presented by Stãniloae do not correspond directly to those of the Greek Philokalia. Stãniloae's choices are probably due to the fact that he had already translated some of them into Rumanian for his book dedicated to Gregory Palamas, which he had written many years earlier.[42] The first work, 1. “On Prayer” (Cuvînt pentru cei se linistesc cu evlavie. Al doilea din urmã. Despre rugãciune), and the second one, 2.a. “On Divine Light” (Cuvînt pentru cei se linistesc cu evlavie. Al treilea dintre cele din urmã. Despre sfînta luminã), as well as a short fragment of the 2.b. “Homily of St. John Chrysostom on St. Steven the Martyr” (PG 59, 701), are taken from the second Triadas (chapters two and three). By that time, there was already a critical edition of all the works of this Father, published by P. Christou. Stãniloae referred to Christou's first volume (Thessalonica 1962, 507-613) for the texts already mentioned. For the third work of Gregory Palamas, 3. “On Divine and Deifying Participation” (Despre împãrtãsirea dumnezeiascã si îndumnezeitoare; seu despre simplitatea dumnezeiascã si mai presus de fire), he draws from the second volume edited by Christou (Thessalonica 1966, 137-163). The last work of Palamas presented in this volume, 4. “Topics of Natural and Theological Science and on the Moral and Ascetic Life: One Hundred and Fifty Texts” (150 Capete despre cunostinta naturalã, despre cunoasterea lui Dumnezeu, despre viata moralã si despre fãptuire), was translated according to the Greek edition of the Philokalia and PG 150, 1121-1225 (there was no critical edition at that time). Because Stãniloae had already extensively studied the history and theological problems related to St. Gregory Palamas, his introduction and footnotes are of high quality – though, in my opinion, a little to much polemical in front of “Catholicism”.
Volume VIII This volume, containing mostly the final texts of the Greek Philokalia, begins with the hundred texts of “Method and Rule” (Metoda si regula foarte amanuntita) of Callistos and Ignatius Xanthapoulos, with other texts 1. “On Prayer” (Capete despre rugãciune) and 2. “Subsequent chapters” (Capete care au lipsit) attributed to Patriarch Callistos. In his introduction, Stãniloae tries to resolve the problems concerning the authors and manuscripts of this complex and difficult work. Once again referring to Rumanian manuscripts, his contribution in this case is an important one and worth consulting for any study of this work. For his translation, Stãniloae uses the Greek version from the third edition of the Greek Philokalia (vol. V, Athens 1963).
A short work, 1. “The Art of Quiet” (Mestesugul linistirii) of Callistos Angelicudes, together with the 2. “Texts of the Holy Fathers on Prayer and Attention” (Culegere din Sfintii Pãrinti despre rugãciune si luarea aminte) are presented next by Father Dumitru in the Rumanian translation, with a short introduction. His translation was made on the basis of both the Greek Philokalia and the Latin translation present in PG 147, 817-832. These are followed by the work of another Callistos, Catafygiota, “On the Union with God and on the Contemplative Life” (Cele ce s-au pãstrat din capetele prea înalte si de dreaptã judecatã <silogistice> despre unirea dumnezeiascã si viata contemplativã). Stãniloae consulted Rumanian archives for this text, too, and noticed that it must have been very popular and widely read, due to its presence in many manuscripts. His translation of the 92 texts, based on the Greek Philokalia and PG 147, 836-94, is accompanied by an ample number – almost 200! – of very well elaborated footnotes.
At the end of this volume, leaving out some of the works which are originally presented in both Greek and neo-Greek, Father Dumitru included without any introduction the text attributed to St. Symeon the New Theologian about “The Method of Prayer and Attention” (Metoda sfintei rugaciuni si atentiuni), which he translated not according to the Greek Philokalia, but according to the critical edition of I. Hausherr.[43] Next, following the Greek Philokalia, Stãniloae translated a text about “The Life of Holy Father Maximos Causocalyba” (Din viaþa Cuviosului Pãrintelui nostru Maxim Cavsocalivitul). He subsequently concluded the volume with a text from the Life of St. Gregory Palamas, “About the fact that all Christians should pray without ceasing” (Cã toti crestinii îndeobste trebuie sã se roage neîncetat). As an appendix to the volume, Father Dumitru added the famous study about “Hesychasm and the Jesus Prayer in the Rumanian Orthodox Tradition”. Finally, with this volume, Stãniloae actually finished his translation of the Philokalia of Makarios and Nikodemos. Yet, his own version was yet to continue.
Volumes IX-XII The next four volumes contain works which belong to the theological and spiritual current that can be called “philokalical”, even if they are not present in any other version of the Philokalia. Their addition, nonetheless, provides a complimentary patrimony which sheds light on the preceding authors and their works. However, since they do not belong directly to what has been traditionally called the Philokalia, this article will not address them in detail. Stãniloae included works which are important for the Christian tradition and which have their own line of studies and interests, so it should suffice at this point to simply identify the additional authors: St. John Climacos and Doroteo of Gaza (Volume IX); Saints Barsanufie and John (Volume X); St. Isaac of Niniveh (Volume XI), whose works are so deeply related to the history and spirituality of many Eastern Churches; and Isaiah the Hermit (Volume XII). In all of these volumes, Stãniloae wrote very valid introductions, often containing also information from Rumanian manuscripts. Just as in the previous volumes, there are sometimes excellent footnotes, and as much as it was possible, the most recent and critical editions were used for his translations.
CONCLUSIONS
The most obvious conclusion to be made after the above analyses is that the whole work is complex from many points of view. But there are some dimensions of this complexity which seem to be most characteristic and important:
1. The first is to recognize Father Dumitru Stãniloae's contribution as the first on the vast horizon of theological studies of the twentieth century to have initiated the translation of the Philokalia in modern languages. Although political difficulties and working alone caused the overall project to take a long time, it was still one of the first endeavors of its kind. Stãniloae's intuition (or perhaps even “prophecy") to make this eminent Christian anthology accessible to the church and people of his time was a pioneering effort to his credit.
2. It can be said that Father Dumitru generally continued the tradition of the Greek Philokalia published by Nikodemos and Makarios at the end of eighteenth century. However, within the original framework of the Greek pattern, this Rumanian theologian introduces some changes and innovations. First of all, he sometimes modified the order of the works and authors based on his principle of correcting the chronology, making full use of the results of the then recent critical studies. Father Dumitru even inserted other works and sometimes, though rarely, eliminated some. The most outstanding novelty was his addition of the last four volumes.
3. As much as possible, Stãniloae based his translations on the most critical editions. Since his work took many years, however, not always were critical editions accessible or used. Thus, even his own edition suffers from inconsistency, especially the first volumes, which in turn should require corrections. Such irregularities, however, do not take away from the valuable contributions he has made concerning textual questions in many of the works. This creative dimension of his Philokalia also shows that he was not a simple, “passive” translator, but rather, that he understood his mission within the tradition in a very active and inventive way. Whoever may one day undertake – and it should be done indeed! – the critical edition of Philokalia (or shall it be called, Neo-Philokalia) would benefit from the results of the work of Dumitru Stãniloae.
4. His use of the original texts and his introductions and notes, especially in the more recent volumes, are valid not only for consideration by experts but also by the public at large. The very original way in which Stãniloae sought to render his Philokalia accessible to people is an example to be followed in future editions. Father Dumitru was successful in achieving a harmonious balance between a critical or academical level and a popular one. In fact, the latter seems to have been his true objective.
5. It must also be said that Stãniloae's work created a new and deeper relation between Rumania, its culture, Church and Philokalia. Our study showed how in a certain point of his translations Father Dumitru became aware of doing something specifically “Rumanian”, that he was producing a “Rumanian" Philokalia which would have its own place in the whole context of all Philokalias. Not only did he create this “Rumanian Philokalia”, but he also tried to introduce the idea that Rumania with its Christian patrimony and culture is also philokalical. So, beyond ushering the Philokalia into Rumania, he sought to identify Rumanian traditions with the spirit of Philokalia. Was he right?
6. Finally, I think that there is something very unique about Stãniloae’s Philokalia to be found on a deeper level than any particular aspect of the texts, introductions or notes. The difference between his Philokalia and the other ones so often translated and published in this century lies in a certain “spirit” of Stãniloae’s Philokalia. Likewise, there is a spirit of Philokalia in Stãniloae which makes his work more than a mere translation. He shows with this work and by his life that he was convinced of doing something important and unique, to the point of almost incarnating in himself the spirit inherent in the Philokalia. A deep and personal link was established between Stãniloae, himself, and the Philokalia – a spirit which expresses itself in his theological work and life. Stãniloae was deeply marked by the Philokalia, but by his own spirit he also deeply marked the Philokalia. It is this mysterious “synergy” (Philokalia-Stãniloae) – probably generated by the Holy Spirit – that enables us to talk about a Philokalia of Stãniloae and about his theology being philokalical. To use another theological and classical term to describe the dynamic, there seems to have been a certain “perichoresis”, a mutual, deep and interior inter-penetration, between Father Dumitru and the Philokalia. His encounter with this anthology of tradition was providential and fruitful in creating “something” which shines forth from both his personality and his Philokalia. Not only does this work of his contribute to the whole tradition of Christianity, it will most likely continue to bear fruits in the life of the Churches. Perhaps, then, it would not be exaggerated to ascribe Father Dumitru Stãniloae with the title, “Doctor Philocalicus”.
© Maciej Bielawski (2002)
P.S. See also the information about my book The Philokalical vision of the World in the Theology of Dumitru Staniloae (1997)
[1] Cf. D. STÃNILOAE, Cuvînte spre zidire (Frãsinei 1995) 7.
[2] Cf. SCh 226, Paris 1973 and SCh 302, Paris 1983. Also bearing the name, Philokalia, this version contains some fragments of the works of Origen.
[3] Cf. AA. VV., Amore del bello. Studi sulla Filocalia, Edizioni Qiqajon, Magnano 1991; P. DESEILLE, La spiritualité orthodoxe et la Philocalie, Bayard Editions, Paris 1997.
[4] The most important translations to-date of the Philokalia are: The Philokalia, transl. and edition by G.E.H. PALMER, P. SHERRAD, K. WARE, 4 voll., Faber & Faber, London (1979, 1981, 1984, 1995), La Filocalia, transl. by M.B. ARTIOLI AND M.F. LOVATO, 4 voll., Gribaudi Editore, Torino (1982, 1983, 1985, 1987), Philocalie des Pères neptiques, transl. by J. TOURAILLE, 11 voll., Bellefointaine (1979-1991) recently edited in 2 voll., Descleé de Brouwer (1995).
[5] For example: Writings from the Philokalia on Prayer of the Heart, transl. by E. KADLOUBOVSKY AND G.E.H. PALMER, Faber & Faber, London 1951 (9 reprints); Early Fathers from the Philokalia (some texts from the Philokalia of Teophan), transl. E. KADLOUBOVSKY AND G.E.H. PALMER, Faber & Faber, London 1954 (7 reprints); Petite Philocalie de la Prière du coeur, trad., J. GOUILLARD, édition des Cahiers du Sud, Paris 1953 (re-edition 1968); Nouvelle Petite Philocalie, (J. Touraille ed.), Labor et Fides 1992; Klaine Philokalie, transl. M. DIETZ, Zürich 1956 (3rd ed. 1989); Filocalia, transl. G. VANUCCI, 2 voll., Firenze 1989; Filokalia, transl. J. NAUMOWICZ, Kraków 1998.
[6] Cf. K. WARE, “Philocalie”, in DSp XII,1 (Paris 1984) 1336-1352.
[7] J. GOUILLARD, Petite Philocalie de la priére du coeur, Paris 19792, 11.
[8] Cf. A.A.N. TACHIAOS, “La creazione della Filocalia e il suo influsso spirituale nel mondo greco e slavo”, in AA. VV., Nil Sorskij e l’esicasmo, Edizioni Qiqajon, Magnano 1995, 228-229.
[9] Cf. E. MORINI, “Il movimento dei Kollyvadhes. Rilettura dei contesti più significativi in ordine alla rinascita spirituale greco-ortodossa dei secoli XVIII-XIX, in AA.VV., Amore del bello., op. cit., 135-177.
[10] Cf. M.J. LE GUILLOU, “La renaissance spirituelle au 18e siècle”, in Istina 7 (1960) 114-125.
[11] Cf. Philokalia ton hieron neptikon, 5 voll., Athens 1974-1976; the secon edition was published in 1893 and the third in 5 voll. in 1957-1963 reprinted in 1974-1976.
[12] The volume was reprinted in Moscow in 1822, 1832, 1902 and also recently in Bucharest in 1990.
[13] Cf. Récits d’un pélegrin russe, JEAN GAUVIN (ed.), Neuchatel 1943; S. BOLSAKOV, Rencontres avec la prière du coeur, Claude Martignay, Genève 1981.
[14] Cf. A.A.N. TACHIAOS, “Lo studio e la traduzione degli scritti patristici nella concezione di Paisij Velickovskij”, in AA.VV., Paisij, lo starec, Edizioni Qiqajon, Magnano 1997, 45-54.
[15] Idem, “Mount Athos and the Slavic literatures”, in Cyrillomethodianum 4 (1977) 30-34; Idem, De la Philocalia au Dobrotoljubie”, in Cyrillomethodianum 5 (1981) 208-213; E. CITTERIO, “La scuola filocalica di Paisij Velichkovskij e la Filocalia di Nicodemo Aghiorita. Un confronto”, in AA.VV., Amore del bello, op. cit., 181-207.
[16] Cf. C. ZAHARIA, “La chiesa ortodossa romena in rapporto alle traduzioni patristiche e filocaliche nelle lingue moderne”, in Benedictina 35 (1988) 153-172.
[17] It seems that this work is rather inaccesible and is waiting for some more particular study.
[18] The work was published in Moscow and payed for by the Russian monastery of St. Panteleimon on Mount Athos; vol. I was printed in 1877, vol. II in 1884, vol. III in 1888, vol. IV and V in 1989 and the index in 1905; a reprint also in five volumes was made by the Monastery of the Holy Trinity, Jordanville, New York in 1963/1966, and recently also in Swiato-Troickaja Sergiewa Lawra in 1992.
[19] Cf. M. VAN PARYS, “La Filocalia nella versione russa di Teofane il Recluso”, in AA.VV., Amore del bello, op. cit., 243-276.
[20] Cf. K. WARE, “Philocalie”, in DS 12 (1984) 1336-1352.
[21] For a more complete biography and bibliography of Stãniloae, cf. M. BIELAWSKI, The Philokalical Vision of the World in the Theology of Dumitru Stãniloae, Homini, Bydgoszcz 1997, 15-43.
[22] Cf. K. WARE, “Philocalie”, op. cit., 1343.
[23] Cf. D. STÃNILOAE, Cuvînte spre zidire, op. cit., 103-106.
[24] The complete title of the volume was: Filokalia sfintelor nevoinþe ale desãvârsirii.
[25] Cf. M. BIELAWSKI, op. cit., 35-37 and 60-68.
[26] Cf. UN MOINE DE L’EGLISE ORTHODOXE DE ROUMANIE, “L’avénement philocalique dans l’Orthodoxie roumaine”, in Istina 5 (1958) 295-328, 443-474.
[27] Cf. O. GILLET, Religion et nationalism. L’ideologie de l’Eglise Orthodoxe Roumaine sous le regime communiste, Edition de l’Université de Bruxelles, Bruxelles 1997.
[28] Cf. G. ANGHELESCU, “Opera par. Prof. Dumitru Staniloea. Bibliografie sistematica”, in AA. VV., Persoana si comuniune: Prinos de cinstire Preotului Profesor Academician Dumitru Staniloea la împlinirea vârstei de 90 ani, Sibiu 1993, 16-67.
[29] In the last, fourth, edition of 1993, this introduction is substituted by another one which is shorter and more general, repeated in each of the reprinted twelve volumes.
[30] In this article, to avoid as much as possible any confusions and problems with the titles of the various works included in the Philokalia, the English titles are used mostly according to the recent English version of the Philokalia by G.E.H. PALMER, P. SHERRARD AND K. WARE.
[31] Cf. I. HAUSHERR, “Un écrit stöicien sous le nom de Saint Antoine Eremite”, Orientalia Cristiana 30 (1933) 212-216.
[32] Perhaps it is an echo of some discussions occuring at the time – and which continue – among some monks in Rumania.
[33] Cf. D. STÃNILOAE, “Commentaires”, in SAINT MAXIME LE CONFESSEUR, Ambigua, Paris 1994, 373-540.
[34] It would be really useful to add one more chapter about Stãniloae to the excellent book of A. NICHOLS, Byzantine Gospel. Maximus the Confessor in the Modern Scholarship, T & T Clark, Edingurgh 1993.
[35] It was perhaps Demetrius Cydone, as indicated by Stãniloae in his footnote.
[36] About the relation between the 500 chapters in the Greek Philokalia and the works of Maximos, cf. Questiones a Thalassius, Laga-Steel (ed.), CCSG 7, LXXVII-LXXIX and CCSG 22, XLV-XLVIII.
[37] Cf. J. GOUILLARD, “Supercheries et méprises littéraires. L’oeuvre de saint Théodore d’Édesse”, Revue des Études byzantines 5 (1947) 137-157.
[38] Cf. M.TH. DISDIER, “Elie l'Ecdicos et les Etera kefalaia attribués a saint Maxime le Confesseur et à Jean de Carpathos”, Echos d’Orient 31 (1931) 17-43.
[39] Cf. W. JAEGER, Two Rediscovered Works of Ancient Christian Literature, Gregory of Nyssa and Makarius, Leiden, E. I. Brill 1954.
[40] Cf. J. DARROUZÈS, “Introduction”, in SYMÉON LE NOUVEAU THÉOLOGIAN, Chapitres théologiques, gnostiques et pratiques, SCh 51, Paris 1957, 1-36.
[41] According to more recent studies, this text of St. Gregory was in fact composed with fourteen chapters: cf. D. BALFOUR, Saint Gregory the Sinaite: Discourse on the Transfiguration, Athens 1983, 109-114.
[42] Cf. D. STÃNILOAE, Viata si învãtãtura Sfîntului Grigorie Palama, cu trei tratate traduse, Sibiu 1938.
[43] Cf. I. HAUSHERR, “La méthode d’oraison hésychaste”, OCP 36 (1937) 150-170.