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International audience ; The interest for hesychasm was often limited to the factual and theoretical aspects of the controversy. Although hesychasm is the object of many works in the corpus of studies of Byzantine theology, its social roots and societal ramifications have largely been neglected. From its purely monastic state in the fourth century, hesychasm came to shape a particular style of civilization at the end of the fourteenth century. The subjects of political and social order were inevitably included in the theological aspects of the hesychast quarrel. While the manner in which those subjects arose may have been accidental, they can in no case be treated as incidental. The new leaders of the Byzantine Church from then on had to tie their mysticism into immediate historical practice. Νο matter how much these hesychast leaders may have been influenced by Athonite traditions and anachorite practices, and however much they might have deplored 'worldliness', they were nevertheless obliged to exercise their influence in temporal matters. It is this translation of a piety into an often political, sometimes administrative and always social form, which is the aim of this paper.

International audience ; The interest for hesychasm was often limited to the factual and theoretical aspects of the controversy. Although hesychasm is the object of many works in the corpus of studies of Byzantine theology, its social roots and societal ramifications have largely been neglected. From its purely monastic state in the fourth century, hesychasm came to shape a particular style of civilization at the end of the fourteenth century. The subjects of political and social order were inevitably included in the theological aspects of the hesychast quarrel. While the manner in which those subjects arose may have been accidental, they can in no case be treated as incidental. The new leaders of the Byzantine Church from then on had to tie their mysticism into immediate historical practice. Νο matter how much these hesychast leaders may have been influenced by Athonite traditions and anachorite practices, and however much they might have deplored 'worldliness', they were nevertheless obliged to exercise their influence in temporal matters. It is this translation of a piety into an often political, sometimes administrative and always social form, which is the aim of this paper.

Introduction. The neo-orthodox movement as a social constructivist project -- Hellene or romaios? : the debate over modern Greek identity -- The hesychast controversy and the birth of political hesychasm in the fourteenth century -- The rediscovery of orthodox spiritual theology in the twentieth century -- The neo-patristic synthesis of Georges Florovsky -- The synthesis of hesychasm and romeosyne in the thought of John S. Romanides -- The political hesychasm of Christos Yannaras -- Conclusion

The present article discusses the epistemological and ontological foundations of such a prominent Orthodox teaching as Hesychasm. It is emphasized that true knowledge, according to the worldview of the Hesychasts, comes through deep inner experience and contact with the divine presence in the heart. Though God is un-knowable in essence, His actions and energies can be realized and perceived through human experience. The Hesychasts taught that created nature can be reunited with the godhead through the perception of uncreated energies, which are the manifestation of God's presence in the world. The synergy of God and man leads to their meeting and communicating in prayer, which is a crucial step on the path to the deification of man. The author of the article concludes that at present Hesychasm remains an important component of spirituality and culture in Russia, and certain Hesychastic practices are still relevant in terms of human psychological experi-ence and the search for personal integrity.

The author comes from the assertion that the era of modernity has led to the erosion of religious culture. The consequence of the latter is to strengthen the syncretism of contemporary post-modern thinking. As a result of rational thinking it was replaced by a return to mythologem characteristic feature of which is logical in the background blur mystical and magical forms of thought that form the sacred simulacra. If such simulacra are starting to turn into a public-private, myths with fused into one political and religious factors. As a result, the ontological topology religion replaced ontical instrumentality. This results in a drastic destruction of religion than it does in the modern era. The roots of this relationship is the lack of philosophical and theological thinking of contemporary Orthodox culture. The crisis of thought at one time to Christianity led to the politicization of religion that, in the end, and shaped an entire era of atheism. In support of the idea of vitality syncretic thinking in modern conditions shows that with the beginning of the religious freedom of the late twentieth century. observed further politicization of Christianity from within. Since the introduction of the concept of «political hesychasm», which at the beginning of the XXI century has become transformed into the concept of «Russian World» – is none other than the religious simulacrum. As a conclusion it should be noted that the religious simulacra – quite tenacious forms of syncretic thinking that shows a lack of philosophical and theological thought and culture of the mental framework of dangerous socio-political conflicts.

The author comes from the assertion that the era of modernity has led to the erosion of religious culture. The consequence of the latter is to strengthen the syncretism of contemporary post-modern thinking. As a result of rational thinking it was replaced by a return to mythologem characteristic feature of which is logical in the background blur mystical and magical forms of thought that form the sacred simulacra. If such simulacra are starting to turn into a public-private, myths with fused into one political and religious factors. As a result, the ontological topology religion replaced ontical instrumentality. This results in a drastic destruction of religion than it does in the modern era. The roots of this relationship is the lack of philosophical and theological thinking of contemporary Orthodox culture. The crisis of thought at one time to Christianity led to the politicization of religion that, in the end, and shaped an entire era of atheism. In support of the idea of vitality syncretic thinking in modern conditions shows that with the beginning of the religious freedom of the late twentieth century. observed further politicization of Christianity from within. Since the introduction of the concept of «political hesychasm», which at the beginning of the XXI century has become transformed into the concept of «Russian World» – is none other than the religious simulacrum. As a conclusion it should be noted that the religious simulacra – quite tenacious forms of syncretic thinking that shows a lack of philosophical and theological thought and culture of the mental framework of dangerous socio-political conflicts.The author comes from the assertion that the era of modernity has led to the erosion of religious culture. The consequence of the latter is to strengthen the syncretism of contemporary post-modern thinking. As a result of rational thinking it was replaced by a return to mythologem characteristic feature of which is logical in the background blur mystical and magical forms of thought that form the sacred simulacra. If such simulacra are starting to turn into a public-private, myths with fused into one political and religious factors. As a result, the ontological topology religion replaced ontical instrumentality. This results in a drastic destruction of religion than it does in the modern era. The roots of this relationship is the lack of philosophical and theological thinking of contemporary Orthodox culture. The crisis of thought at one time to Christianity led to the politicization of religion that, in the end, and shaped an entire era of atheism. In support of the idea of vitality syncretic thinking in modern conditions shows that with the beginning of the religious freedom of the late twentieth century. observed further politicization of Christianity from within. Since the introduction of the concept of «political hesychasm», which at the beginning of the XXI century has become transformed into the concept of «Russian World» – is none other than the religious simulacrum. As a conclusion it should be noted that the religious simulacra – quite tenacious forms of syncretic thinking that shows a lack of philosophical and theological thought and culture of the mental framework of dangerous socio-political conflicts. ; Автор виходить с твердження, що епоха модерну призвела до ерозії релігійної культури, але сучасне постмодерне мислення закладає більш небезпечну основу сучасних суспільних конфліктів на основі релігійних симулякрів. Доведено, що їх причиною є синкретичне мислення, як прояв відсутності філософсько-теологічної культури.

The author comes from the assertion that the era of modernity has led to the erosion of religious culture. The consequence of the latter is to strengthen the syncretism of contemporary post-modern thinking. As a result of rational thinking it was replaced by a return to mythologem characteristic feature of which is logical in the background blur mystical and magical forms of thought that form the sacred simulacra. If such simulacra are starting to turn into a public-private, myths with fused into one political and religious factors. As a result, the ontological topology religion replaced ontical instrumentality. This results in a drastic destruction of religion than it does in the modern era. The roots of this relationship is the lack of philosophical and theological thinking of contemporary Orthodox culture. The crisis of thought at one time to Christianity led to the politicization of religion that, in the end, and shaped an entire era of atheism. In support of the idea of vitality syncretic thinking in modern conditions shows that with the beginning of the religious freedom of the late twentieth century. observed further politicization of Christianity from within. Since the introduction of the concept of «political hesychasm», which at the beginning of the XXI century has become transformed into the concept of «Russian World» – is none other than the religious simulacrum. As a conclusion it should be noted that the religious simulacra – quite tenacious forms of syncretic thinking that shows a lack of philosophical and theological thought and culture of the mental framework of dangerous socio-political conflicts.The author comes from the assertion that the era of modernity has led to the erosion of religious culture. The consequence of the latter is to strengthen the syncretism of contemporary post-modern thinking. As a result of rational thinking it was replaced by a return to mythologem characteristic feature of which is logical in the background blur mystical and magical forms of thought that form the sacred simulacra. If such simulacra are starting to turn into a public-private, myths with fused into one political and religious factors. As a result, the ontological topology religion replaced ontical instrumentality. This results in a drastic destruction of religion than it does in the modern era. The roots of this relationship is the lack of philosophical and theological thinking of contemporary Orthodox culture. The crisis of thought at one time to Christianity led to the politicization of religion that, in the end, and shaped an entire era of atheism. In support of the idea of vitality syncretic thinking in modern conditions shows that with the beginning of the religious freedom of the late twentieth century. observed further politicization of Christianity from within. Since the introduction of the concept of «political hesychasm», which at the beginning of the XXI century has become transformed into the concept of «Russian World» – is none other than the religious simulacrum. As a conclusion it should be noted that the religious simulacra – quite tenacious forms of syncretic thinking that shows a lack of philosophical and theological thought and culture of the mental framework of dangerous socio-political conflicts. ; Автор виходить с твердження, що епоха модерну призвела до ерозії релігійної культури, але сучасне постмодерне мислення закладає більш небезпечну основу сучасних суспільних конфліктів на основі релігійних симулякрів. Доведено, що їх причиною є синкретичне мислення, як прояв відсутності філософсько-теологічної культури.