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	Notes on the Palamite Controversy and Related Topics, Part I
		That Barlaam was indeed a Christian Platonist and not a nominalist is obvious from a reading of the quotations from his works to be found in the condemnation of 1341 and in the texts of Palamas translated by Meyendorff.
		Meyendorff’s contention that Barlaam’s dualistic anthropology was the basis of his objection to the Hesychasts prayer-practices [32] certainly cannot explain the fanaticism and persistence with which he attacked the monks.
		Barlaam rejects outright the very idea that a monk should pray uninterruptedly, and ridicules the claim that during such prayer one may have a vision of the uncreated glory of God, since in this life God may be experienced only in ecstasy – which leaves no room for any discursive thought, even the short Jesus-prayer.
	www.orthodoxinfo.com /inquirers/frjr_notes1.aspx (6323 words)

	[No title]
		Barlaam caricatured the hesychasts as people who were trying to get the essence of the intellect into the body and ridicules them on the ground that it is already united to the body.}{\cs16\super \chftn {\footnote \pard\plain \s15\nowidctlpar\widctlpar\adjustright \fs20\cgrid {\cs16\super \chftn }{ }{\i D\'e9fense,}{ Tr.
		Barlaam is, therefore, wrong in his contention that this light from the body of Christ can be experienced directly b y the senses alone.
		Barlaam would also agree that on Mount, the apostles \lquote were not favored by the true vision.\rquote What is truly amazing is the fact that Palamas\rquote description of any light standing outside of man as demonic did not lead Meyendorff to suspect that perhaps his sacramental mysticism theory is wrong..
	www.vic.com /~tscon/romanity/data/palaen2.rtf (11630 words)

	Hieromartyr Barlaam, Archbishop Of Perm
		Barlaam was distinguished by his carefulness in action and gentleness in dealing with people.
		Barlaam was consecrated Bishop of Gomel (according to another source, of Mstislav).
		In about 1919 Bishop Barlaam became Bishop of Mstislav, a vicariate of the Mogilev diocese, and in 1922 he was temporarily administering the seeof Mogilev.
	orthodox.net /russiannm/barlaam-archbishop-and-hieromartyr-of-perm.html (1435 words)

	[No title]
		Barlaam says ‘it is better for the soul to be beyond the senses in prayer rather than to work in any way according to the senses.’ Thus in approaching Barlaam’s noetic prayer one must be denuded of those activities which are common to body and soul.
		Barlaam is, therefore, wrong in his contention that this light from the body of Christ can be experienced directly by the senses alone.
		Barlaam would also agree that on Mount, the apostles ‘were not favored by the true vision.’ What is truly amazing is the fact that Palamas’ description of any light standing outside of man as demonic did not lead Meyendorff to suspect that perhaps his sacramental mysticism theory is wrong..
	www.vic.com /~tscon/romanity/data/palaen2.doc (8054 words)

	The Orthodox Way - April 2005, 21 (Site not responding. Last check: 2007-10-31)
		It is perhaps weirdly providential that Barlaam the Calabrian should be the point of intersection between the Greek East and the Latin West, where the Renaissance intersects Eastern Orthodoxy and the Roman Catholic Church.
		Barlaam was a brilliant scholar, diplomat, and a theologian, trained in western philosophy and Aristotle.
		Barlaam thought if only the Latin West could see that God was utterly and completely mystery, then the West would realize their attempts to define the Filioque were illegitimate and not worth arguing about.
	www.conciliarpress.com /blog/index.php?m=20050421 (2635 words)

	Gregory Palamas - An Historical Study
		Barlaam would remain persistent in his attacks on Gregory’s standpoint, and Palamas himself was unwilling to admit to the humanist nature of the Calabrian’s own theology.
		Barlaam was allowed to make his accusations against Palamas, but he was soon turned into the accused when the gathered bishops began to question him on specific points of his own theology with which they (and Gregory) disagreed.
		Where Barlaam and others would attack Gregory and the hesychasts for diverging from the ‘truths’ expounded in Plato, Plotinus and others, Gregory would respond that these men could only be considered truthful inasmuch as their proclamations agreed with that which the Church professed.
	www.monachos.net /patristics/palamas_historical.shtml (3476 words)

	Patron Saints Index: Saint Barlaam (Site not responding. Last check: 2007-10-31)
		Brought to trial in 304, he was scourged, racked, tortured, and ordered to deny his faith; he refused.
		In an effort to make it look as though Barlaam were making an incense offering to an idol, the judge had the prisoner's hand covered in incense, then held over the coals of a brazier.
		He thought that when Barlaam flinched from the pain, the incense would fall in the fire, he could declare that Barlaam had made sacrifice, and he could be turned loose as an example.
	www.catholic-forum.com /saints/saintb90.htm (110 words)

	CATHOLIC ENCYCLOPEDIA: Barlaam and Josaphat
		But, in spite of all precautions, Barlaam, a hermit of Senaar, met him and brought him to the true Faith.
		Barlaam and Josaphat found their way into the Roman Martyrology (27 November), and into the Greek calendar (26 August).
		The Greek text of the legend, written probably by a monk of the Sabbas monastery near Jerusalem at the beginning of the seventh century, was first published by Boissonade in "Anecdota Graeca" (Paris, 1832), IV, and is reproduced in Migne, P.G., XCVI, among the works of St. John Damascene.
	www.newadvent.org /cathen/02297a.htm (546 words)

	Saint Josaphat - Wikipedia, the free encyclopedia
		The story of Josaphat and Barlaam was popular in the Middle Ages, appearing in such works as the Golden Legend.
		Although Josaphat and Barlaam were canonized in the Roman Catholic Church (feast day November 27) and recognized among the Eastern Orthodox, there is no evidence that either ever existed.
		Wilfred Cantwell Smith traced the story from a 2nd to 4th century Sanskrit Mahayana Buddhist text, to a Manichee version, which then found its way into Muslim culture as the Arabic Kitab Bilawhar wa-Yudasaf, which was current in Baghdad in the 8th century.
	en.wikipedia.org /wiki/Josaphat_(saint) (603 words)

	Two Saints of India - Joasaph and Barlaam
		At the same time, the holy monk Barlaam was told by God that he must bring the salvation of God's word to the Prince over 1,000 miles away.
		In time Barlaam arrived and, disguised as a merchant with a "pearl of great price," was able to get into the castle.
		Barlaam explained the Orthodox Christian faith to the young Prince, who in turn was immediately devoted and demanded to be baptized.
	www.roca.org /OA/64/64p.htm (415 words)

	Saint Barlaam of the Kiev Caves
		Barlaam jumped from his horse and fell at their feet.
		Barlaam threw these on the floor, and he did this not once but several times until his father put them on by force and, tying his son's hands, took him home.
		Saint Barlaam belongs to the choir of illustrious ascetics of the Kiev-Caves Lavra.
	www.roca.org /OA/159-160/159n.htm (774 words)

	OMACL: Barlaam and Ioasaph: Parts XVI-XX
		Barlaam said unto him, "I pray God to teach thee this, and to plant in thy soul the knowledge of the same; since with men it is impossible that his glory and power be told, yea, even if the tongues of all men that now are and have ever been were combined in one.
		Then did Barlaam strip off the mantle that he wore, and lo, a terrible sight met Ioasaph's eyes: for all the fashion of his flesh was wasted away, and his skin flened by the scorching sun, and drawn tight over his bones like an hide stretched over thin canes.
		When Barlaam had thus spoken, and taught the king's son the Creed which was set forth at the Council of Nicaea, he baptized him in the name of the Father, and of the Son, and of the Holy Ghost, in the pool of water which was in his garden.
	omacl.org /Barlaam/parts16-20.html (5171 words)

	Golden Legend, vol. 7 \| Christian Classics Ethereal Library
		Barlaam, of whom S. John Damascene made the history with great diligence, in whom divine grace so wrought that he converted to the faith S.
		And Barlaam said: This thing appertaineth to the king’s son, and therefore bring me to him anon, and he anon told this to the king’s son, and brought him anon in.
		He shall feign him as he were Barlaam and shall defend first the faith of christian men, and after, shall leave and return from it, and thus your son shall return to you.
	www.ccel.org /ccel/voragine/goldleg7.xv.html (4002 words)

	Notes on the Palamite Controversy and Related Topics, Part II
		As an indication of the Calabrian’s hesychasm, Father John quotes a passage from Maximus the Confessor used by Barlaam to prove (actually againts Meyendorff’s thesis) that noetic prayer and non-discursive ecstatic intuition are identical and therefore not to be associated with uninterrupted prayer.
		Barlaam caricatured the hesychasts as people who were trying to get the essence of the intellect into the body and ridicules them on the ground that it is already united to the body.
		A very basic argument used by Barlaam is one based on the Augustinian tradition, which claimed that proof of its createdness is that it traveled to the senses by means of the air and only by the process of abstraction from the imagination did the intellect become aware of it.
	www.orthodoxinfo.com /inquirers/frjr_notes2.aspx (10144 words)

	Barlaam, Josaphat, and Mithra (Site not responding. Last check: 2007-10-31)
		Barlaam and Josaphat were treated in Europe as Christian saints throughout the Middle Ages, and their story became part of the thirteenth-century Golden Legend, or Lives of the Saints.
		The Genoese bishop who collected and published the work wrote that "Barlaam fell asleep in peace about the year of the Lord 380." Barlaam and Josaphat were not fully canonized until the sixteenth century.
		Kekelidze, a historian from Georgia in the Caucasus, has speculated that the first Christian version of the tale was in Syriac, in the middle of the seventh century, and that it was devised for a specific purpose.
	members.aol.com /didymus5/ch21.html (2203 words)

	Notes on the Palamite controversy and related topics
		Barlaam’s teaching concerning the double glory of God is not only a very strong indication of his Latin provenance, but is also proof that he did not believe in any natural process of salvation – at least as far as the Latin Church was concerned, since without the supernatural gift of the created ‘
		One of the clearest indications of Barlaam’s Latin theological provenance in his claim that the prophetic visions by way of symbolic creatures and imaginary visions are inferior to intellection (ΧΕΙΡΩ ΝΟΗΣΕΩΣ).
		From this misquotation of Maximus it is quite clear that Barlaam does not speak authoritatively from within the depths of the Eastern monastic tradition, with which he became superficially acquainted only in his quest for patristic support against the hesychast prayer practices.
	www.ortodoxia.it /romanides-palamide.htm (7381 words)

	Harvard University Press: Barlaam and Ioasaph by John Damascene
		Barlaam and Josaphat (Ioasaph) were believed to have re-converted India after her lapse from conversion to Christianity, and they were numbered among the Christian saints.
		Centuries ago likenesses were noticed between the life of Josaphat and the life of the Buddha; the resemblances are in incidents, doctrine, and philosophy, and Barlaam's rules of abstinence resemble the Buddhist monk's.
		The origin of the story of Barlaam and Ioasaph—which in itself has little peculiar to Buddhism—appears to be a Manichaean tract produced in Central Asia.
	www.hup.harvard.edu /catalog/L034.html?show=catalogcopy (317 words)

	Gregory Palamas - OrthodoxWiki
		Barlaam believed that philosophers had better knowledge of God than did the prophets, and he valued education and learning more than contemplative prayer.
		As such, he believed the monks on Mount Athos were wasting their time in contemplative prayer when they should instead be studying to gain intellectual knowledge.
		Later, in 1344, the opponents of hesychasm secured a condemnation for heresy and excommunication for Gregory, the saint's theology was reaffirmed at two further synods held in Constantinople in 1347 and 1351.
	www.orthodoxwiki.org /Gregory_Palamas (1058 words)

	NOTES ON THE PALAMITE CONTROVERSY and RELATED TOPICS Part-2
		Barlaam concludes from this that the mind 'is, therefore, in such a state as to be beyond the bodily passions of which they [the hesychasts] speak.'
		To Barlaam's claim that one should force the intellect to separate itself from bodily activities in noetic prayer, Palamas retorts that 'to cause the noetic faculty to wander outside the body in order to seek intelligible visions is the source and root of Greek errors and all heresies, an invention of demons.'
		Barlaam evidently adhered to the Latin teaching concerning the vision of God in the future age by means of the supernatural created lumen gloria.
	romanity.org /htm/rom.15.en.notes_on_the_palamite_controversy.02.htm (13049 words)

	OMACL: Barlaam and Ioasaph: Parts XXXVI-XL
		Thus questioned Barlaam, and Ioasaph answered, telling him piece by piece all that had befallen him since he went away; and in how many ways the Lord had prospered him, until they were come together again.
		So Ioasaph abode with Barlaam for some many years, pursuing this marvellous and more than human life, dwelling with him as with a father and tutor, in all obedience and lowliness, exercising himself in every kind of virtue, and learning well from practice how to wrestle with the invisible spirits of evil.
		Thus did Barlaam and Ioasaph dwell together, rivals in the good rivalry, apart from all anxious care and all the turmoils of life, possessing their minds undisturbed and clear of all confusion.
	omacl.org /Barlaam/parts36-40.html (6060 words)

	Barlaam and Josaphat - Search Results - MSN Encarta
		Barlaam and Josaphat - Search Results - MSN Encarta
		Barlaam and Josaphat, spiritual romance popular during the Middle Ages.
		Barlaam and Josaphat is an exemplum (narrative used to tell a moral or...
	uk.encarta.msn.com /Barlaam_and_Josaphat.html (110 words)

	Josaphat Speaking to the Merchant Barlaam about the Precious Gem (Getty Museum)
		Barlaam, a monk, gains access to Josaphat by disguising himself as an elegant merchant and announcing that he has a precious gem with magical properties.
		Barlaam proceeds not to describe the gem and its powers, but to quote Christ's parable of the sower--recounted in the Gospels--in which only the seeds that fall on good earth bring forth fruiting plants.
		Josaphat listens and declares that he is interested in hearing the word of salvation from Barlaam, indicating that he--like the good earth receiving the seeds--is prepared to receive the Christian message that the monk has to offer.
	www.getty.edu /art/gettyguide/artObjectDetails?artobj=5774 (152 words)

	The Parables of Barlaam and Joasaph
		When, therefore, Barlaam came in and gave him due salutation of peace, the prince allowed him to be seated.
		So Barlaam began his discourse in these words, "It is not right, sire, for me to utter an untrue or ill-considered word before your Highness' exceeding majesty.
		And Barlaam said, "The first friend may be taken to be superfluity of riches and love of money-making, for which man plunges into countless dangers and faces manifold hardships.
	www.sacred-texts.com /journals/jras/ns23-10.htm (7004 words)

	Barlaam and Josaphat - HighBeam Encyclopedia (Site not responding. Last check: 2007-10-31)
		BARLAAM AND JOSAPHAT [Barlaam and Josaphat], legend popular in medieval times.
		After the death of Abenner, Josaphat abdicated the throne and lived out the remainder of his days with Barlaam, as a religious recluse.
		Find newspaper and magazine articles plus images and maps related to "Barlaam and Josaphat" at HighBeam.
	www.encyclopedia.com /html/B/BarlaamN.asp (214 words)

	The Orthodox Way - Barlaam is not the philosopher he imagines--St Gregory's first letter to Barlaam (Site not responding. Last check: 2007-10-31)
		Barlaam is not the philosopher he imagines--St Gregory's first letter to Barlaam
		For the argument with Barlaam quickly evolved from tedious arguments about syllogisms and Aristotle into a much more serious discussion about what it means for human beings (and not just intellects!) to know God.
		St Gregory's first skirmishes with Barlaam focused on the suitability of "demonstrative" syllogisms when both were arguing with the Latins about the Filioque.
	www.conciliarpress.com /blog/index.php?title=barlaam_is_not_the_philosopher_he_imagin&more=1&c=1&tb=1&pb=1 (1689 words)

	Beliefnet.com
		At the heart of Barlaam’s teaching is the significant idea that God cannot truly be perceived by man; that God the Transcendent can never be wholly known by man the created and finite.
		The great divergence between this view and that of Barlaam, was that Gregory believed the latter aspect to be not only a hypothetical possibility (which Barlaam would have denied), but a fully attainable reality.
		But this conception clashed harshly with that of Barlaam, who seems firmly to have espoused the neo-Platonic tradition as he interpreted it from Dionysius, and could not find common ground between his own rationalist views and those of Gregory.
	www.beliefnet.com /study_groups/studygroup_message_list.asp?studyGroupID=4170&discussionID=212638 (629 words)

	JewishEncyclopedia.com - BARLAAM AND JOSAPHAT: (Site not responding. Last check: 2007-10-31)
		The last two are certainly from Indian sources, and yet are found only in the Hebrew version of the "Barlaam," which would seem to imply that it is closer to the original Buddhist source than any of the others.
		The exact position of the Arabic versions must be settled before Ibn Ḥasdai's source can be determined.
		There are a few traces of the use of "Barlaam and Josaphat," or at least of the tale of "The Three Friends," in Jewish literature, by Baḥyah, "Kad Haḳemaḥ," p.
	www.jewishencyclopedia.com /view.jsp?artid=296&letter=B (530 words)

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