[[Image:StNicodemusOfTheHolyMountain.jpg|160px|thumb|right|Icon of St. Nicodemus of the Holy Mountain]]
Our venerable and God-bearing Father '''Nicodemus of the Holy Mountain''', also '''Nikodemos the Hagiorite''' and '''Nicodemos the Athonite''', was a great theologian and teacher of the [[Orthodox Church]], reviver of [[hesychasm]], [[Canon Law|canonist]], [[Hagiography|hagiologist]], and writer of liturgical poetry. His life and works helped provide (among other things) an experiential Orthodox response to contemporary Western Enlightenment culture.
==Life==
St. Nicodemus was born Nicholas Kallivourtzis c. 1749 in [[Metropolis of Paronaxia|Naxos, Greece]]. According to his biographer, he was possessed of "great acuteness of mind, accurate perception, intellectual brightness, and vast memory", qualities which were readily apparent to those who furthered him along in his learning. He passed from the tutelage of his parish priest to that of Archimandrite Chrysanthos, who was the brother of St. Cosmas Aitolos. From there he made his way to Smyrna (now Izmir, Turkey), where he studied at the Evangelical School. Here he studied theology, as well as ancient Greek, Latin, French, and Italian. Persecution from the Turks, who ruled the Greek world at the time, cut his schooling short, and he returned to Naxos in 1770. He studied at Smyrna but was forced to abandon his studies during a time of Ottoman persecution.
In 1775 he became a [[monk]] of [[Dionysiou Monastery (Athos)|Dionysiou]] on [[Mount Athos]]. Upon being tonsured a monk, Nicholas' name was changed, as is the custom for those who had abandoned the world, to Nicodemos. He was initiated into the practice of hesychia, a method of prayer involving inner stillness, controlled breathing, and repetition of the "Jesus Prayer" (Lord Jesus Christ, Son of God, have mercy on me, a sinner). Nicodemos aligned himself with the monks known as Kollyvades, who sought a revival of traditional Orthodox practices and patristic literature, and he would spend the remainder of his life at work translating and publishing those works. He would also compose many original books of his own. He labored for restoration of the practice of Saturday commemoration services, for patristic ecclesiology, and generally for a synthesis of akribeia (adherence to traditional principles [[Economy and canons) Strictness | economy and oikonomia strictness]] in Orthodox practicethe application of the canons.
St. Nicodemus reposed in the Lord on July 14, 1809, and was [[glorification|glorified]] by the Orthodox Church on May 31, 1955. He is a local saint of the [[Metropolis of Paronaxia]] and the [[Mount Athos|Holy Mountain]]. His [[feast day]] is celebrated on [[July 14]].
==Writings==
St. Nicodemus was a prolific translator and editor of texts. In addition, he wrote three original works that are commentaries on some of the Church's liturgical books: ''The Eortodromion (or Commentary on the Canons of the Dominical and Marian Feasts)'', the ''New Klimax (or Commentary on the Seventy-FIve Anavathmoi of the Octoechos)'', and ''The Garden of Graces (or an Elegant Interpretation of the Nine Odes of the Stichologia''. In 1777, [[Saint]] [[Macarius Notaras of Corinth|Makarius of Corinth]] visited him and gave him three texts to edit and revise: the ''[[Philokalia]]'', a defining work on [[monastic]] spirituality, ''On Frequent Holy Communion'' and the ''Evergetinos,'' a collection drawing on the lives of the desert fathers. He also wrote original works such as ''Lives of the Saints''. He also later compiled the writings of St. [[Symeon the New Theologian]] and the writings of St. [[Gregory Palamas]], although the latter collection was sadly and mistakenly destroyed amid political controversy over Greek revolts.
The Orthodox theological professor Fr. [[Stanley S. Harakas|Stanley Harakas]], in his preface to the 1989 English translation of the saint's "A Handbook of Spiritual Counsel" in the Classics of Western Spirituality series, wrote that "He embodied the best traditions of Orthodox Christianity, which may be characterized as holistic and integrative." And Dr. George Bebis, in a survey of St. Nicodemus' prolific writings in the same volume, describes him as "A man who grasped both the letter and the spirit of the canons of the Church....also a pastor par excellence."
Although ==The Controversy Concerning Western Influence== An ongoing controversy concerns the extent of Western influence over the writings of St Nicodemus. What is not disputed is that some critics have criticized of his writings for influence from [[Roman Catholic Church|works are translations of Roman Catholic]] spiritualityworks, canon lawin particular (1) ''Spiritual Exercises'' of Ignatius Loyola, and theology, his life work clearly focused on reviving traditional Orthodox texts and ascetic practices, while making use of limited materials at hand amid the Turkish occupation founder of the Greek worldJesuits, which involved sometimes adapting Catholic materials. Accusations of Catholic using an Italian edition with commentary by Giovanni Pietro Pinamonti (1632-1703); and Pietistic influences on his work(2) ''Unseen Warfare'', a topic of controversy going back to divisions over the Kollyvades ascetic reform movement with which St. Nicodemus was associated in the Greek Church in his day, have been disputed. For a recent detailed discussion, see the introductory materials to "Christian Morality," a 2012 English translation of his 1803 "Chrestoethia of Christians." A current commentator in the new translation remarks on how that handbook on moral behavior reflects Orthodox ascetic tradition and Athonite "monastic propriety of his age," responding at times to "conventions upheld ''Spiritual Combat'' by the civil authorities" for a populace under a [[Muslim]] colonial regime, rather than Catholic or Pietist influence. Likewisepriest Lorenzo Scupoli, although it He was alleged that not the saint drew on first Athonite monk to translate a Catholic sources for his manual of confession (which became standard work as an Orthodox one: in Greek Orthodoxy)1641, this is disputed in FrAgapios Landros (17th c. George Mellitos) published '' introduction to the most recent English translation The Salvation of the book. Archimandrite Chrysostom MaidonesSinners'', Chancellor of the Metropolis of Hierissos in Greece, in but it was simply a recent English translation of St Nicodemus' "Concerning Frequent Communion'Dialogus Miraculorum''," suggests how past neglect written in the early 13th c. by academic theology a German Cistercian, Cæsarius of Heisterbach Abbey. Such works were influential at least in part due to the "Fathers assumption that they were products of the Philokalic movementAthonite monks who published them," including St. Nicodemus, contributed to a lack of proper context for the Saint's work among modern scholarsrather than works by Roman Catholics.
Recent renewed attention in There is continued disagreement about the West to the primary Orthodox context provenance of the SaintNicodemus' ''Exomologetarion''s writings reflects the expanded availability of English translations , his manual for confession. Like most of his major books in the past decadewritings, as well as greater awareness of the cosmopolitan contexts of Christian it is not an original work; Nicodemus says he compiled it from "various teachers." Protopresbyter George Metallinos argues that his sources in the early modern period--throughwere Eastern, for examplealleging that "he had no direct contact with Western sources, scholarship on " but we know with certainty the sequences Catholic provenance of translation ''Unseen Warfare'' and adaptation of Roman Catholic texts in the East''Spiritual Exercises'', and better understanding of which means he did have such contact. Metropolitan [[Kallistos Ware]] holds that the influence Exomolgetarion is "mostly a direct translation" of two books on confession by the Orthodox ascetic texts of the Macarian homilies on Pietism. Italian Jesuit, Paolo Segneri (1624-1694)<ref>In this light, the main context of his "St. Nicodemus' works can be appreciated as firmly in the tradition of Orthodox asceticism--exemplified by Nikodimos and the sources and influence of "The Philokalia,"--applicable in varying ways to monasticsGraham Speake, clergy, and laity alike. The legacy of St. Nicodemus' voluminous scholarship can also be understood from a larger perspective as an Orthodox Christian alternative, from 'Mount Athos, to a variety of eighteenth-century cultural movements in Europe, including not only the Enlightenment, but also the aftermath Sacred Bridge: The Spirituality of the Counter-Reformation, PietismHoly Mountain'', p. 91. The two books by Segneri are ''Il confessore istruito'' and the beginning of Romanticism''Il penitence istruito''.</ref>
==Christos Yannaras is perhaps the severest critic of St Nicodemus' influence, seeing the negative effects of the West not only in his repackaging of Catholic books, but by his use of Roman canon law in ''[[The Controversy Concerning Rudder]]'' (Πηδάλιον,''Pedalion''), his adoption of the Anselmian view of the Atonement, and his acceptance of the Catholic practice of indulgences. (There is an extant letter by St Nicodemus to Bishop Paisios of Stagai requesting an indulgence, and promising financial payment for it.) Yannaras also sees the influence of Western Influence==pietistic moralism in Nicodemus; ''Chrestoethia of Christians'' (1803), in which he condemns musical instruments, dancing, (non-liturgical) singing, the telling of jokes, etc., and tells Christians that such conduct will lead not only to their own punishment, but to the death of their unborn children.<ref>See Yannaras, pp. 128-137.</ref>
An ongoing controversy concerns Yannaras points to both the extent of Western influence over the writings of St ''Exomologetarion'' and Nicodemus. What is not disputed is that some ' other compilation of his works are translations of Roman Catholic workscanons, in particular (1) ''Spiritual ExercisesThe Rudder'' of Ignatius Loyola, as imposing a Western, juridical approach to the founder [[Confession | Mystery of the Jesuits, using an Italian edition with commentary by Giovanni Pietro Pinamonti Repentance (1632-1703Confession); and (2) ''Unseen Warfare'']], saying that "This pastoral approach, however, which was a translation of ''Spiritual Combat'' by the Catholic priest Lorenzo Scupoliprovoked opposition, He was not contempt or indifference in the first Athonite monk to translate a Catholic work as an Orthodox laity: one: traumatic confession in 1641the new judicial format might make people cut their ties with the Church."<ref>Yannaras, p. 135.</ref> At least one Athonite elder, Agapios Landros St. [[Porphyrios (17th c.Bairaktaris) published the Kapsokalivite]], also found using the ''The Salvation of SinnersExomologetarion'', but harsh and counter-productive and ceased to use it was simply a translation of for that reason.<ref>''Dialogus MiraculorumWounded by Love: The Life and the Wisdom of Elder Porphyrios'', written in the early 13th cpp. by a German Cistercian, Cæsarius of Heisterbach Abbey. Such works were influential at least in part to the assumption that they were products of the Athonite monks who published them, rather than works by Roman Catholics43-44.</ref>
There Although Metallinos is continued disagreement about keen to defend the provenance Orthodoxy of Nicodemus' writings, in his introduction to the ''Exomologetarion'', his manual for confession. Like most of his writings, it is not an original work; Nicodemus says he compiled it from admits that its language "appears intensely scholastic" and "various teachersis repugnant to today's believer." Protopresbyter George Metallinos argues He acknowledges that his sources were EasternNIcodemus says things about sin, God, alleging and God's wrath that sound quite unorthodox, writing: "he had no direct contact with Western sourcesAdmittedly, if these phrases are detached from their context, they immediately take on a cruel, sadistic character," but we know with certainty overturning the Catholic provenance theology of ''Unseen Warfare'' and ''Spiritual Exercises'', divine love which means he did have such contact. Metropolitan [[Kallistos Ware]] holds that permeates the Exomolgetarion is "mostly a direct translation" spirit of two books on confession by the Italian Jesuit, Paolo Segneri Orthodox (1624-1694ecclesiastical)<ref>In his "St Nikodimos and the Philokaliasoteriology (see Jn. 3:16," in Graham SpeakeRom. 5:8, ''Mount Athosetc.). For this reason, it is necessary to place them in the entire context of St. Nikodemos’ thought and activity.” Bur his attempt at such placement is unlikely to convince critics. Even while seeking to defend Nicodemus from the Sacred Bridge: The Spirituality accusation of having a Western view of the Holy Mountain''Atonement, he describes Nicodemus as holding that “Penances (that is, p. 91. The two books by Segneri penitential canons or rules of prayer) are ''Il confessore istruito'' and ''Il penitence istruito''a small punishment whereby the penitent appeases the great wrath that God has towards him.</ref>”
Christos Yannaras is perhaps In his introduction to the severest critic 2012 edition of St Nicodemus' influence, seeing the negative effects 'Chrestoethia of the West not only in his repackaging of Catholic books, but by his use of Roman canon law in ''The RudderChristians'', his adoption of the Anselmian view of the Atonement, and his acceptance of publisted under the Catholic practice of indulgences. (There is an extant letter by St Nicodemus to Bishop Paisios of Stagai requesting an indulgence, and promising financial payment for it.) Yannaras also sees the influence of Western pietistic moralism in Nicodemus; tile ''Chrestoethia of ChristiansChristian Morality'' (1803), in which he condemns musical instruments, dancing, (non-liturgical) singing, the telling commentator remarks on how that handbook on moral behavior reflects Orthodox ascetic tradition and Athonite "monastic propriety of jokes, etc.his age, and tells Christians that such conduct will lead not only to their own punishment, but " responding at times to "conventions upheld by the death of their unborn children.<ref>See Yannarascivil authorities" for a populace under a [[Muslim]] colonial regime, pp. 128-137rather than Catholic or Pietist influence.</ref>
Although Defenders of Nicodemus' use of Western sources have argued that he didn't have access to them (Metallinos ), that his use is keen to defend a feature of the Orthodoxy cosmopolitan context of Nicodemus' writings, Christian sources in his introduction to the ''Exomologetarion'' he admits early modern period, or that its language "appears intensely scholastic" and "is repugnant his use of them has been misunderstood due to today's believera lack of proper context for his work among scholars (Maidones)." He acknowledges that NIcodemus says things about sin, God, and GodThey see Nicodemus's wrath that sound quite unorthodox, writing: "Admittedlyuse of the Western sources as an Orthodox alternative, if these phrases are detached from their contextMount Athos, they immediately take on to a cruelvariety of eighteenth-century cultural movements in Europe, sadistic characterincluding not only the Enlightenment, overturning but also the theology aftermath of divine love which permeates the spirit of Orthodox (ecclesiastical) soteriology (see Jn. 3:16Counter-Reformation, Rom. 5:8Pietism, etc.). For this reason, it is necessary to place them in and the entire context beginning of St. Nikodemos’ thought and activity.” Bur his attempt at such placement is unlikely to convince criticsRomanticism.
==Books==
*''Christian Morality''. With Scholarly Introduction and Commentary by Archbishop Chrysostomos of Etna. EtnaBelmont, MA: Institute for Byzantine & Modern Greek Studies, 2012. ISBN 9781884729973
*''Concerning Frequent Communion of the Immaculate Mysteries of Christ'' (The Works of St Nikodemos the Hagiorite, vol. 2). Uncut Mountain Press, 2006. This Is a popularization of the earlier edition complied by St Makarios of Corinth. Preface by Archimandrite Chrysostom Maidones. ISBN 9789608677852
*''Confession of Faith'' (The Works of St Nikodemos the Hagiorite, vol. 3). Uncut Mountain Press, 2004. Translated with an Introduction By Fr. George Dokos with a Preface by George S. Bebis. ISBN 9789608677890
*In addition to twentieth-century English editions of "The Philokalia," "Unseen Warfare," and "The Rudder," new twenty-first century English translations of St. Nicodemus' writings (some of them collaborations with St. Makarius of Corinth), often with new prefaces by Orthodox scholars, include the Institute for Byzantine and Modern Greek Studies' "Christian Morality" or "Chrestoethia of Christians," the Uncut Mountain Press editions of "Exomologetarion--A Manual of Confession," "Concerning Frequent Communion," and "Confession of Faith," and the English translation of "The Synaxarion" adapted by Hieromonk Makarios of Simonos Petra.
*The account of St. Nicodemus in the above-mentioned translation of "The Synaxarion," compiled by Hieromonk Makarios of Simonos Petra and an adaptation of St. Nicodemus' work, "July 14," pp. 146-153, includes helpful footnotes by the editor. Trans. Mother Maria Rule and Mother Joanna Burton. Holy Convent of the Annunciation of Our Lady Ormylia (Chalkidike), 2008. Vol. 6.
* The Introduction to the translation of St. Nicodemus' "A Handbook of Spiritual Counsel" in the Classics of Western Spirituality series from the Paulist Press (1989), written by Dr. George Bebis, contains a helpful survey of the saint's writings.as well as a brief preface by Fr. Stanley Harakas on the importance of the saint's life and work to Orthodox history.
* Preface by Bishop Basil of Wichita to the English translation of the "Exomologetarion" from Uncut Mountain Press, http://orthodoxinfo.com/praxis/exo_preface.aspx.
* ''Modern Orthodox Saints (Vol. 3)'' by Constantine Cavarnos. Published by the Institute for Byzantine & Modern Greek Studies, 1994 (ISBN 0914744410)