The Seba library treats Nikodimos in 8 passages, across 2 authors (including Palmer, G. E. H. and Sherrard, Philip and Ware, Kallistos (trs.), Louth, Andrew).
compiled in the eighteenth century by two Greek monks, St Nikodimos of the Holy Mountain of Athos (1749-1809) and St Makarios of Corinth (1731-1805), and was first published at Venice in 1782
This passage establishes Nikodimos as the co-compiler of the Philokalia, identifying him with the precise editorial act that made the hesychastic corpus available to the modern world.
, The Philokalia, Volume 4, 1995thesis
as St Nikodimos puts it in his introduction, 'a mystical school of inward prayer' where those who study may cultivate the divine seed implanted in their hearts at baptism
The passage attributes to Nikodimos the defining characterisation of the Philokalia as a mystical school of inward prayer oriented toward theosis, framing his role as not merely editorial but doctrinally architectonic.
, The Philokalia, Volume 4, 1995thesis
THE PHILOKALIA THE COMPLETE TEXT VOLUME II Compiled by ST NIKODIMOS OF THE HOLY MOUNTAIN and ST MAKARIOS OF CORINTH
The title page of Volume 2 formally attributes co-compilation of the Philokalia to Nikodimos, underscoring his institutional status as the primary editorial authority behind the anthology.
, The Philokalia, Volume 2, 1981thesis
the revival of a tradition that had been reduced to a trickle, observed by a small minority of monks on the Holy Mountain, but that this revival was somewhat more widespread than Nikodimos suggests in the Introduction to the Philokalia
Louth critically nuances Nikodimos's own narrative of the hesychastic revival, suggesting that the compiler somewhat overstates the isolation of the tradition he was restoring.
, Modern Orthodox Thinkers: From the Philokalia to the Presentthesis
The Kollyvades were concerned to restore the traditional practice of holding such services on Saturdays, not Sundays... they were concerned with the restoration of the traditions of Byzantine monasticism: a return to the Fathers, a return to an understanding of monasticism that focused on prayer
Louth contextualises Nikodimos within the Kollyvades movement, locating him in a broader Athonite programme of traditionalist monastic renewal that privileged hesychastic prayer and patristic recovery.
, Modern Orthodox Thinkers: From the Philokalia to the Presentsupporting
St Nikodimos identifies the writer of the work that follows, On Watchfulness and Holiness, with Hesychios of Jerusalem, author of many Biblical commentaries, who lived in the first half of the fifth century. But it is today accepted t
The translators invoke Nikodimos as the source of a textual attribution that modern scholarship has since revised, illustrating both his editorial authority and its critical limits.
, The Philokalia, Volume 4, 1995supporting
one is confronted with a psychology, or science of the soul, many of whose fundamental features - particularly perhaps in relation to the role of the demons - are completely unrecognized by... the theories of most modern psychologists
While not naming Nikodimos here, the translators articulate the epistemological stakes of his editorial project: the Philokalia presents a psychology of the soul categorically at odds with modern secular psychological theory.
, The Philokalia, Volume 4, 1995supporting
closely associated with the Philokalia, both by spearheading the translation of the Philokalia from Greek into English and by presenting in his own theological reflections what might well be called a 'philokalic' vision of theology
Louth invokes the legacy of Nikodimos obliquely through his description of Kallistos Ware's reception of the Philokalic tradition, showing how Nikodimos's project continues to shape contemporary Orthodox theological formation.
, Modern Orthodox Thinkers: From the Philokalia to the Presentaside