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One of the best known examples of the hagiographic novel, this is the tale of an Indian prince who becomes aware of the world's miseries and is converted to Christianity by the monk Barlaam. 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. But not till the mid-nineteenth century was it recognised that, in Josaphat, the Buddha had been venerated as a Christian saint for about a thousand years.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. It was welcomed by the Arabs and by the Georgians. The Greek romance of Barlaam appears separately first in the 11th century. Most of the Greek manuscripts attribute the story to John the Monk, and it is only some later scribes who identify this John with John Damascene (ca. 676–749). There is strong evidence in Latin and Georgian as well as Greek that it was the Georgian Euthymius (who died in 1028) who caused the story to be translated from Georgian into Greek, the whole being reshaped and supplemented. The Greek romance soon spread throughout Christendom, and was translated into Latin, Old Slavonic, Armenian, and Arabic. An English version (from Latin) was used by Shakespeare in his caskets scene in The Merchant of Venice.David M. Lang's Introduction traces parallels between the Buddhist and Christian legends, discusses the importance of Arabic versions, and notes influences of the Manichaean creed.

One of the best known examples of the hagiographic novel, this is the tale of an Indian prince who becomes aware of the world's miseries and is converted to Christianity by the monk Barlaam. 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. But not till the mid-nineteenth century was it recognised that, in Josaphat, the Buddha had been venerated as a Christian saint for about a thousand years.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. It was welcomed by the Arabs and by the Georgians. The Greek romance of Barlaam appears separately first in the 11th century. Most of the Greek manuscripts attribute the story to John the Monk, and it is only some later scribes who identify this John with John Damascene (ca. 676–749). There is strong evidence in Latin and Georgian as well as Greek that it was the Georgian Euthymius (who died in 1028) who caused the story to be translated from Georgian into Greek, the whole being reshaped and supplemented. The Greek romance soon spread throughout Christendom, and was translated into Latin, Old Slavonic, Armenian, and Arabic. An English version (from Latin) was used by Shakespeare in his caskets scene in The Merchant of Venice.David M. Lang's Introduction traces parallels between the Buddhist and Christian legends, discusses the importance of Arabic versions, and notes influences of the Manichaean creed.

A long occidental tradition has regarded the Greek monastic romance Barlaam and Josaphat as the work of John Damascene, and the first critical edition of the work appears now in the corpus of his writings. In actual fact - as became apparent during the editing - it is a work from the late 10th century, and the author is almost certainly the Georgian Abbot Euthymios from Mount Athos. The story goes back to the life of Buddha and is about the son of an Indian king, who, after instruction by a devout ascetic, himself becomes a hermit; this Greek version is regarded as the most learned treatment of material which has gone through many world religions (Buddhism, Manichaeism, Islam, Judaism and Christianity).

The life and the teaching of St. Gregory Palamas, Archbishop of Thessaloniki, will set out the limits and the great difference which exists between the abstract and impersonal life of Eastern religions and the Orthodox Tradition as well as between Barlaam's scholasticism - moralism and Orthodox spiritual life. And this is important precisely because tendancies which we have already referred to prevail in the West today, such as the impersonal way of life and scholasticism together with moralism, a fact that creates a deep despair and speculation. Moreover the reading of this book will show the particular features of Byzantium, which used to be called Romania (Roman Empire) as it is preserved and kept even in our days on the Holy Mountain. Nowdays many people admire the art which developed in the Byzantium (Roman Empire) but in the final analysis this art was the outcome of a holy life, it was the fruit of a way of life, as we can see in the life and the teaching of St. Gregory Palamas.

Barlam and Iosaphat is a 15th-century Middle English prose version of the popular Latin vita of Barlaam et Josaphat, a Christianized account of an idolatrous Latin king who was led to the faith by his mentor, Barlam. In addition to the traditional accounts associated with Buddha's life--the prediction at birth, the four encounters, the temptation by women, the great renunciation--this Middle English text includes the ten apologues generally associated with the Western versions.

Explores a fourteenth-century debate over man’s knowledge of God.In the fourteenth century a controversy arose in the Eastern empire between the Eastern Orthodox Theologian Gregory Palamas and a philosopher and monk from Calabria in southern Italy by the name of Barlaam. Barlaam was working on the problem of union between the Roman and Byzantine churches in the 1330s and actually acted as the representative of the Orthodox church. In his discussions, in which he repudiated the use of filioque (the addition to the Creed of the Holy Spirit proceeding from the Father and the Son), he argued for the unknowable and unapproachable nature of God. Gregory did not take kindly to what he perceived to be agnostic tendencies in Barlaam’s thought, and he wrote a treatise about the procession of the Holy Spirit. However, it was particularly Barlaam’s later attack on the hesychasts, a certain group of Orthodox monks, that led to a bitter debate between Gregory and Barlaam. Several basic issues were involved, centering on man’s knowledge of God. The ideas that were defined in the debate by Palamas became crucial for the future of Eastern Orthodox thought.

The life and the teaching of St. Gregory Palamas, Archbishop of Thessaloniki, will set out the limits and the great difference which exists between the abstract and impersonal life of Eastern religions and the Orthodox Tradition as well as between Barlaam's scholasticism - moralism and Orthodox spiritual life. And this is important precisely because tendancies which we have already referred to prevail in the West today, such as the impersonal way of life and scholasticism together with moralism, a fact that creates a deep despair and speculation. Moreover the reading of this book will show the particular features of Byzantium, which used to be called Romania (Roman Empire) as it is preserved and kept even in our days on the Holy Mountain. Nowdays many people admire the art which developed in the Byzantium (Roman Empire) but in the final analysis this art was the outcome of a holy life, it was the fruit of a way of life, as we can see in the life and the teaching of St. Gregory Palamas.

Explores a fourteenth-century debate over man’s knowledge of God.In the fourteenth century a controversy arose in the Eastern empire between the Eastern Orthodox Theologian Gregory Palamas and a philosopher and monk from Calabria in southern Italy by the name of Barlaam. Barlaam was working on the problem of union between the Roman and Byzantine churches in the 1330s and actually acted as the representative of the Orthodox church. In his discussions, in which he repudiated the use of filioque (the addition to the Creed of the Holy Spirit proceeding from the Father and the Son), he argued for the unknowable and unapproachable nature of God. Gregory did not take kindly to what he perceived to be agnostic tendencies in Barlaam’s thought, and he wrote a treatise about the procession of the Holy Spirit. However, it was particularly Barlaam’s later attack on the hesychasts, a certain group of Orthodox monks, that led to a bitter debate between Gregory and Barlaam. Several basic issues were involved, centering on man’s knowledge of God. The ideas that were defined in the debate by Palamas became crucial for the future of Eastern Orthodox thought.