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Flogaus' book is scholarly brilliant and contains a wealth of references.Its a perfect sourcebook for Protestant and Orthodox studies of Palamism, which reviews both Roman- Catholic and Protestant studies. With a perfect command of Greek, Flogaus draws on a wide range of scholarship, being indebted however to Greek Orthodox critics who reject basic premises of Palamism. In a sense Flogaus reminds that not all of Orthodoxy subscribes to Hesychasm. With regard to the Lutheran-Orthodox dialogue Flogaus makes it clear that Luther himself has little in common with Palamas as to epistemics, in spite of analogies in their piety. The author does injustice to the Finnish Lutheran attempts at a creative reception of Hesychast motifs into Lutheranism, by apparently failing to note this interest, of which the Finns may be only half aware themselves. As to a rendering of the spirit and the implications of Hesychasm, Flogaus seems to be blindfolded by basic assumptions of mid-20th century protestant theology and its taboos. In conclusion, it is well worth reading the first section on Palamas for the purpose of a systematic review of his thought on some dogmatic issues. In part II one gets an introduction to Luther's mystical piety and theology. As to the issue of bridging theological differences between Orthodoy and Lutheranism it may be the merit of Flogaus to have shown that traditional Lutheranism and, of course, K. Barth's theology provide no passway to Palamism. Unfortunately one gets the impression that Flogaus, at the end of his scholarly venture, did arrive at the conclusion that Palamism is more of a burden than a benefit to ecumenism, considering - though mildly - his teachings to be on the verge of heresy. By this judgement he has likely shown to have no idea of what draws spiritually interested and experienced people in droves to Orthodoxy, as their presence on the internet testifies to.