In yesterday’s post I presented the movement in fourteenth-century eastern Christendom known as hesychasm as a sort of foil (or contrasting device) against the disaffection that was stirring at the time among western thinkers such as Petrarch. The necessary link in this case was Barlaam of Calabria, the theologian who lived temporarily in Byzantium but fell out with the hesychastic current there and ultimately returned to his native Italy. There he converted to Roman Catholicism. Serving as Greek tutor to the illustrious Petrarch, it is conceivable that his agnosticism about the possibility of man experiencing the immediate presence of God in this world (what I call “paradise”) was passed on to his pupil, soon to be known as the father of modern humanism.
And so, we not only have a moment when a new stage in the history of Christendom is discernable–what I called the symbolical birth of utopia–but also an opportunity to reflect on what was being “left behind” in the old stage, represented as it was by the east. By this time, the Roman Catholic west had pretty much committed itself to what, to the Orthodox at least, appeared to be significant innovations. These included papal ecclesiology, scholastic theology, and doctrinal development (resulting in what had come to be called purgatory). As such, the west represented what might be called a “new Christendom,” and I will be spending time in future posts addressing it. But here I would like to say a few words about the “old Christendom” of the Orthodox east, and the important place hesychasm played in it. For it was this movement that not only embodied traditional Christianity’s conviction about the presence of God in this world, but insulated the east from forces that would eventually lead western Christendom into disarray. Continue reading