ABSTRACT The Revival of Political Hesychasm in Greek Orthodox Thought: A Study of the Hesychast Basis of the Thought of John S. Romanides and Christos Yannaras Daniel Paul Payne, B.A., M.Div. Mentor: Derek H. Davis, Ph.D. In the 1940s Russian émigré theologians rediscovered the ascetic-theology of St. Gregory Palamas. Palamas’s theology became the basis for an articulation of an Orthodox theological identity apart from Roman Catholic and Protestant influences. In particular the “Neo-Patristic Synthesis” of Fr. Georges Florovsky and the appropriation of Palamas’s theology by Vladimir Lossky set the course for future Orthodox theology in the twentieth century. Their thought had a direct influence upon the thought of Greek theologians John S. Romanides and Christos Yannaras in the late twentieth century. Each of these theologians formulated a political theology using the ascetic-theology of Palamas combined with the Roman identity of the Greek Orthodox people. Both of these thinkers called for a return to the ecclesial-communal life of the late Byzantine period as an alternative to the secular vision of the modern West. The resulting paradigm developed by their thought has led to the formation of what has been called the “Neo- Orthodox Movement.” Essentially, what the intellectual and populist thinkers of the movement have expressed in their writings is “political hesychasm.” Romanides and Yannaras desire to establish an Orthodox identity that separates the Roman aspect from the Hellenic element of Greek identity. The Roman identity of the Greek people is the Orthodox Christian element removed from the pagan Hellenism, which, as they argue, the Western powers imposed on the Greek people in the establishment of the modern nation-state of Greece in 1821. Romanides and Yannaras want to remove the Western and pagan elements from the Hellenic identity of the people, and replace it with the Orthodox identity rooted in hesychast spirituality based on the teachings of Gregory Palamas. Using an interdisciplinary approach to the study of the thought of Romanides and Yannaras, the work employs constructivist sociology with history and theology to arrive at a complete understanding of their politico-theological arguments. Furthermore, the work examines the theological sources as well as the historical setting for the development of their thought. Additionally, the project assesses their political theology and provides opportunities for further theological development. The Revival of Political Hesychasm in Greek Orthodox Thought: A Study of the Hesychast Basis of the Thought of John S. Romanides and Christos Yannaras by Daniel Paul Payne, B.A., M.Div. A Dissertation Submitted to the Graduate Faculty of Baylor University in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy Glv,JA'fJl. CharlesWmlaceA.7f~McDam , Ph.D. U?~ arry A. Harvey/,Ph.D. Accepted by the Graduate School August 2006 1. Larry Lyon, Ph.D., Dean I Copyright © 2006 by Daniel Paul Payne All rights reserved CONTENTS PREFACE v ACKNOWLEDGMENTS vii DEDICATION xi CHAPTER 1. Ethno-Religious Nationalism as a Constructivist Project: An Evaluation of Recent Scholarship and an Interpretation of the Neo-Orthodox Movement in Greece 1 Introduction Social Constructivism, Religion, and Identity Theory Nationalism as Social Construct and Symbolic Universe Multiple Modernities and Globalization Theory The Neo-Orthodox Movement in Contemporary Greece Conclusion 2. Hellene or Romaios? The Debate over Modern Greek Identity 69 Introduction The Development of Eastern European Nationalism and the Formation of the Modern Greek State The National Identity Debate 3. The Development of Hesychasm from the Fourth through Fifteenth Centuries 129 Introduction Early Byzantine Hesychasm Byzantine Hesychasm from the Tenth through Fourteenth Centuries The “Political Hesychasm” of the Fourteenth Century The Hesychast Revival of the Eighteenth Century Conclusion 4. The Life and Thought of St. Gregory Palamas, Archbishop of Thessalonike 203 Introduction The Life of St. Gregory Palamas iii The Theology of St. Gregory Palamas Conclusion 5. The Rediscovery of Orthodox Spiritual Theology in the Twentieth Century 267 Introduction Roman Catholicism and the Eastern Churches The Orthodox Rediscovery of Gregory Palamas The Palamite Theology of Vladimir Lossky John Meyendorff and the Historical Tradition Conclusion 6. The Neo-Patristic Synthesis of Georges Florovsky 321 Introduction “Return to the Fathers” The Christian Hellenism of Georges Florovsky Florovsky and Gregory Palamas Conclusion 7. The Synthesis of Hesychasm and Romeosyne in the Thought of John S. Romanides 383 Introduction Brief Biography The Romeic Thesis of John Romanides Human Rights, Religious Liberty, and Justice Conclusion 8. The Political Hesychasm of Christos Yannaras 445 Introduction The “Clash of Civilizations” and the Problem of the West The Political Theology of Christos Yannaras The Political Hesychasm of Christos Yannaras 9. Conclusion 486 APPENDIX 501 Archival Permission Letter BIBLIOGRAPHY 503 iv PREFACE In 1990 I began a journey of faith to the Orthodox Church. In that year I began reading the works of Fr. Georges Florovsky, Fr. John Meyendorff, Fr. Alexander Schmemann, and Vladimir Lossky. These writers introduced a spiritual and theological world to me that I knew existed but had not experienced. In the course of reading their writings, I became aware that my own theological thought had changed, and I entered the Greek Orthodox Church in 1994. A few years later, I enrolled at Holy Cross Greek Orthodox School of Theology to continue my theological education. There I was introduced to the thought of Christos Yannaras and Fr. John Romanides. At the seminary a group of seminarians assembled to read and discuss the works of Romanides, for we had yet to be introduced to the hesychast tradition. Romanides’s understanding of the spiritual life intrigued us, as we hungered for spiritual food. His insistence on the three-fold path of spiritual development of purification, illumination, and glorification instilled in us the need for our repentance and cooperation with the Holy Spirit in our lives, leading to participation in Christ. Furthermore, thanks to Fr. George Dragas, we had the opportunity to meet and listen to Fr. John, as he had been invited to receive an honorary doctorate from the school. While the effects of his ill health were noticeable, his eyes and face shone with the love of Christ. During those years at the seminary, the teachings of Fr. John and of his disciples provided many of us with the spiritual nourishment to graduate. We owe much to him. May his memory be eternal. I also became familiar with some of the writings of Christos Yannaras while at seminary. Under the guidance of Fr. Emmanuel Clapsis, I began to realize the v importance of Yannaras’s theology for social ethics, especially his understanding of the human person. During that time, I began to desire to do advanced graduate work on the thought of Yannaras. At the time, though, I did not realize what a daunting task that would be. Thank to Fr. Emmanuel, I had the opportunity to meet Professor Yannaras at a conference held at Holy Cross in 1996. His theology had had a large impact on my own thought. While some may argue that the theology of Romanides and Yannaras leads to a Palamite fundamentalism in the church, I believe that their theology is important for the contemporary church, both in the homeland and in the diaspora. Their emphasis on the importance of the essence and energies distinction in God protects the transcendence of God in an age when God is domesticated and indistinguishable from the other consumer idols from which we choose in the marketplace of religion in the West. But the distinction also allows for a “knowledge” of God that “passes all human understanding,” whereby human beings are enabled to participate in a relationship of communion with the source of all being that leads to the transfiguration of all of creation. In an age of ecological suicide and material hedonism, the world needs such a vision of transfiguration rooted in the Being and Energy of God. May we have the courage to be partakers in the divine nature that leads to the salvation of the world. vi ACKNOWLEDGMENTS This project is the culmination of a spiritual and theological journey that began over twenty years ago. During that time numerous theologians, social scientists, historians, philosophers, and other intellectuals influenced my thought. As a result, this is a testimony to the education that they have given to me and to which I am indebted. I have been honored to discuss the ideas contained in this book with many people over the years, who have given me invaluable advice, direction, and feedback, challenging me to look at other dimensions of the issues. To all of my professors, friends, and family, I give you my most humble appreciation and thanks. Especially, I would like to acknowledge the professors who have served on the doctoral committee. Dr. Derek Davis, former director of the J. M. Dawson Institute of Church-State Studies, has been my mentor in church-state studies for the past seven years. He has greatly influenced my thought on the necessity of holding a separatist position. Many times he has challenged me in this area. His advice, editing, and comments have been greatly appreciated as I worked through the arduous process of completing this project. Thank you Dr. Davis for bringing me to Baylor and helping me to understand the importance of religious liberty. I would also like to thank Dr. Christopher Marsh, who has also served as a mentor and friend to me. His influence upon me has chiefly been to return to the thought of Peter Berger and constructivism as a social science tool in understanding religious phenomena. His advice and friendship have provided the impetus for finishing the book. Additionally, I would like to thank Dr.