Dobrotolubiye (Slavonic/Russian Philokalia)
Добротолюбіе
Catalogue updated 2026-06-08
A verified public-domain excerpt for this text is still being set. The folio is catalogued and linked below; an original Sub Rosa rendering will follow.
What it is
The Dobrotolubiye is the Church Slavonic translation of selected texts from the Greek Philokalia, produced by Archimandrite Paisius Velichkovsky at Neamt Monastery in Moldova and published at the Moscow Synodal Press in 1793 under Metropolitan Gavriil Petrov, containing 24 of the 36 Greek texts. It became the devotional companion cited throughout 'The Way of a Pilgrim' and was one of the favourite books of Seraphim of Sarov, seeding the 19th-century hesychast revival at Optina Monastery. Theophan the Recluse subsequently produced a five-volume Russian expansion (1877–1890), published under the auspices of the Russian Monastery of St. Panteleimon on Mount Athos, adding texts absent from the Greek edition and supplying pastoral introductions aimed at lay readers. Theophan's version differs enough in selection and editorial framing to constitute a distinct spiritual programme rather than a simple retranslation.
Why it still matters
Theophan's Russian Dobrotolubiye is now being translated into English in full for the first time; its pastoral introductory notes make it arguably the most accessible entry point into Philokalic spirituality for Christians who find the Greek edition's density daunting.
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Kept alongside
The Philokalia (Greek: Φιλοκαλία)
Φιλοκαλία τῶν ἱερῶν νηπτικῶν
The Philokalia is the foundational anthology of Eastern Orthodox hesychast spirituality, compiled from patristic and monastic writings spanning the 4th to 15th centuries and first published in Venice in 1782 by two Mount Athos monks, St. Nikodemos the Hagiorite and St. Makarios of Corinth. It draws on five codices held at Vatopedi Monastery on Mount Athos, gathering thirty-six authors on inner prayer, watchfulness (nepsis), and the theology of deification (theosis). The Slavonic translation (Dobrotolubiye, 1793) by Paisius Velichkovsky was published at the Synodal Press in Moscow under Metropolitan Gavriil Petrov and became instrumental in the Russian hesychast revival centred on Optina Monastery. Its compilers described it as intended to equip any serious Christian with the full inheritance of the Church's inner life, not merely monastics.
Unseen Warfare
Ἀόρατος Πόλεμος
Originally composed by the Venetian Theatine priest Lorenzo Scupoli in 1589 as The Spiritual Combat, this systematic manual on interior warfare against the passions was translated and thoroughly reworked in Greek by Nikodemos the Hagiorite in 1796, who added patristic footnotes to align it with Orthodox ascetic theology. Theophan the Recluse further revised and translated it into Russian, published in 1886, situating it firmly within the hesychast tradition he was simultaneously transmitting through his Russian Dobrotolubiye. Nikodemos, as co-compiler of the Philokalia, chose this text as a practical complement to the more contemplative Philokalic material, recognizing that its Catholic origin made it no obstacle to Orthodox use given its grounding in the common patristic inheritance. The combined Greek and Russian revisions substantially transform the original into a distinctly Eastern Christian text.
On the Acquisition of the Holy Spirit: Conversation with Motovilov
О цели христианской жизни: Беседа с Мотовиловым
Seraphim of Sarov (c. 1754–1833) gave this oral teaching to the landowner Nicholas Motovilov in November 1831, declaring that the true goal of Christian life is the acquisition of the Holy Spirit of God, and demonstrating his teaching in a transfiguration experience in which both men consciously perceived the uncreated divine light in the hesychast tradition of Mount Tabor. The manuscript in Motovilov's hand lay forgotten in an attic for nearly seventy years until the writer Sergei Nilus discovered it in 1902 and published it in Moscow News in 1903. That same year Tsar Nicholas II personally organized and attended the solemn canonization of Seraphim at Sarov, carrying the saint's coffin together with the grand dukes, in an event that became one of the defining spiritual moments of the late Romanov period. The conversation is the single most quoted witness to hesychast experience in modern Orthodox literature.