[12] Homily on the Entry of the Most Holy Theotokos into the Temple, 22 Discourse of St. Gregory Palamas. Athens, 1861, pp. 175-177; quoted by Fr. Vasily Krivoshein in Seminai'ium Kondakovianum, VIIT, p. 138.

[13] Conversations of Soul and Body: PG, t. 160, col, 1361 C. The authenticity of this work, attributed to St. Gregory Palamas, is disputed; in any case, it belongs to the same spiritual trend.

[14] PG. t. 160, col. 1233 B.

[15] L. I. Denisov. The life, feats, miracles, spiritual instructions and discovery of the holy relics of St. Seraphim, the Wonderworker of Sarov. Moscow, 3704, p. 420.

[16] Homily 90. Russian. transl. Theophanes, iss. II, pp. 487-488.

[17] In contrasting the paths of deification peculiar to the Western and Eastern Churches, we do not want to assert anything categorically. This subject, too subtle and having many different shades, eludes any attempt at schematization. Thus, in the West, the experience of mystical darkness is not at all characteristic of such saints as, for example, St. Bernard of Clairvaux. On the other hand, the spiritual life of the ascetics of the Eastern Church presents us with at least one fairly typical example of a "mystical night," namely that of St. Tikhon of Zadonsk (18th century).

[18] On the Purpose of Christian Life. The Discourse of St. Seraphim of Sarov with N. A. Motovilov, pp. 17-20.

[19] Ibid., pp. 10, 33.

[20] Wensinck, hom. II, p. 8-9.

[21] Ibid.

[22] Homily 90, ed. Russian Athos Panteleiaopov Monastery, vyn. II, pp. 488-489.

[23] PG, t. 160, col. 1225-1227.

[24] Homily 57, 2, ed. Russian Athos Panteleimon Monastery, vyp. II, p. 37.

[25] Ibid.