Holy Orthodoxy bears witness to right-glorification, but ‘philodoxy,’ love of glory, is rarely mentioned, because although vainglory, kenodoxy, loves glory, it does so in self-centred ways, whereas it is wisdom who loves glory in sound and wholesome ways. Since love of glory is wisdom’s ultimate concern, ‘philodoxy’ does not only mean love of one’s own opinions but wisdom’s love of glory in the realm and dispensation of uncreated glory. The reason even Orthodox Hesychast seers do not mention ‘philodoxy’ in this sense in their mystical theology of glory is that wisdom’s love of glory is a hidden mystery that only wisdom’s right-glorification knows. It is revealed when wisdom, discerning the glory of grace, unveils wisdom’s love of glory in the course of the unveiling of mysteries of glorification. It refers to a mystery that unfolds when wisdom’s love of the Name extends to wisdom’s love of the glory of the Name. There is nothing intrinsically odd or strange about ‘philodoxy;’ indeed, it is perfectly natural for wisdom to love glory, since glory is quite normally unveiled to wisdom, no longer having anything to do with love of one’s own opinions.
Holy Orthodoxy and ‘holy philodoxy’ have always belonged together, although rarely, if ever, acknowledged to belong together in holy union and communion. Wisdom loves glory prior to every perception and acknowledgement of that love. Holy Orthodoxy is intrinsically ‘philodoxical,’ just as it is intrinsically philosophical in its love of wisdom. But this remains a hidden mystery until wisdom unveils love of glory at the heart of Orthodox glorification. It is not something the senses perceive, nor is it something reason, without wisdom, can attain, although reason may support wisdom in explaining how wisdom’s love of glory weds glory’s love of wisdom. The ‘philodoxical’ mysteries are wisdom’s mysteries which are unveiled when wisdom’s love of glory becomes revelatory, but without illumination, through wisdom, ‘philodoxical’ glorification remains hidden mystery. ‘Philodoxological’ mysteries are, of course, very familiar in heavenly realms, except when angels fall into vainglory and, as demons, plunge into infernal inversions of right-glorification, self-opinionated vainglory or kenodoxy.
‘Philodoxy,’ like genuine mystical philosophy, naturally belongs to the mystical theology of desert wisdom, although the word, if not the meaning, is currently unfamiliar. Wisdom’s love of glory, however, is not new, but far older than the hills, being one of the timeless mysteries of the Holiest of Holies, wisdom’s love of the glory of the timeless throne and crown. The Song of Songs veils this ‘philodoxical’ mystery in poetic imagery to express the beauty of holiness. The prophets employ their traditional poetic imagery to name this love, but spiritual prayer lives love of glory beyond all imagery. Saints are familiar with ‘philodoxical’ prayer to the extent that they partake in love’s union of wisdom and glory in their hallowing communion, although elders are rarely called to point this out. Indeed, it is ‘philodoxical’ love that hallows the glory of God’s Name in them. Their love of the glory of the age to come is ‘philodoxical,’ as is their love of wisdom that welcomes the glory of the age to come. ‘Philodoxy’ eternally abides in the unceasing glorification of God’s God-centred glorification of God, in the love-inspired doxology of Holy Trinity, sharing its hidden mysteries with all who love the beauty of glory, not their own opinion.