“...I am trying not to be worthy for no honor and no fame of the century” (back to the question of influence of the traditions of athos hesychasm on Russian spiritual life of the XV-XVI centuries)

The basics of hesychasm, theoretically considered by Gregory Palamas in the XIV century, his influence on the spiritual life of Moscovia in the XV-XVI centuries are considered in the article. Based on the analysis of the American researcher J. Meyendorff the following general meanings of hesychasm are pointed out: 1) as an ideal of individual reclusion; 2) as a psychosomatic method of profound meditation; 3) as a system of theological and philosophical concepts; 4) as a social and cultural program, widely spread in Slavic countries. In accordance with the subject matter the main attention is drawn to the analysis of the third and the fourth meanings. Within the framework of researching the third meaning it is analyzed the doctrine of Gregory Palamas about the “intelligent prayer”, a man and cognition of God. The analysis of the fourth meaning of hesychasm is conducted within a framework of researching of manifestation of this doctrine on Russian base. Thus there are considered the views of Nilus of Sora and his supporters of the essence of monkhood, reclusion and attitude of the Christian Church to heretics and monasteries land holdings. The emphasis is laid to the views of Maximus the Greek, who in his writings denounced the contradictions in the socio-political structure of Russia, criticized state authorities for reluctance to be guided by the principles of Christian morality in their actions. In conclusion it is said about the lessens, which should be learnt from the doctrines of hesychasm forerunners in Rus’. Also we consider the reason, which determine ambiguous attitude to manifestations of hesychasm on Russian base in the ideological polemic of non-possessors with the supporters of Joseph Volotsky. The problem of attitude of Joseph’s doctrine to Byzantium tradition is pointed out. There are shown the consequences of the victory of the ideology of “domestic confession”, which Josephites contributed to Russian theology and to the spiritual life of the country on the whole.