Paisianism represents a movement revivifying the Orthodox Christian living, a movement which, during a first stage, included the areas inhabited by Romanians, Slavic people, and Greeks. The star of this trend is Saint Paisius Velichkovsky, born in Ukraine, but who departed from his native area to live in Wallachia, Mount Athos and Moldavia, forming around him a large monastic community, especially at the monasteries Dragomirna, Secu and Neamt, all situated in Moldavia. What drew Saint Paisius to the extra-Carpathian Romanian Countries was the hesychastic living, which he wished to live profoundly, for a while, also in the Holy Mount Athos. To acquire a better knowledge of this living, Saint Paisius’ attention will turn to the writings of the Holy Fathers, a fact materialized in what the historians and the researchers call “the Paisian School”, and where perseverant efforts were put into activities of translation, editing and copying of the patristic works. In this way, Saint Paisius will cultivate the philokalical trend, which will represent “a miraculous spiritual awakening” even in the 18th century, when, in the Orthodox Christian world not under Ottoman dominion, Russia was living the period of secularization, while Ukraine was under confessional persecution from Poland, through the phenomenon of Uniatism, of which the Romanians of Transylvania were not spared either. The Paisian movement has several distinctive features, such as the hesychastic, philokalical, ascetic, but also cultural, the focus being the promotion of the prayer of the heart among all the Church faithful, regardless of the hierarchic level or social status, as well as on the promotion of the patristic works, a fact certifying the constant presence of the patristic spirit in the life of the entire Orthodox Church. Simultaneously to the Paisian movement, in the Holy Mount was going to emerge the Kollyvades movement, which did not represent “an isolate event in the Church history, but a matter of Orthodox faith and life, namely of Orthodox theology, which has consequences even in our contemporary epoch”. On the one hand, the West was faced, at that time, with the polemics between Counter-Reformation and Reformation, the latter emerging in reaction to the scholastic theology and the practice of Inquisition, both disseminated by the Church of Rome. On the other hand, during the same period, in reaction to the confrontation mentioned above, in the West, a new wave of major crisis was to come up, of which key marks were the dominion of Rationalism and the start of the Enlightenment, which greedily turned against Christianism as well. In parallel, several trends were going to emerge into the West, some with a mainly philosophical character, other with theological and moral-pietist nuances as well. This is how, for instance, Justitiarism and Pietism emerge, which will penetrate in theOrthodox Christian world as well, while the same trends will reinforce in the West the call to reasoning and scientific thinking, precisely in order to avoid the chains and restrictions imposed by Roman-Catholicism; Deism, supporting, in fact, the existence of an impersonal God; Agnosticism and Skepticism, which also led to phenomena of indifference to many aspects of life and of the Church teaching; the doctrine of satisfaction of the divine justice which, along with the absence of an authentic living, led certain Orthodox Christian clergymen and believers to fall into different forms of pietism (εὐσεβισμός), Justitiarism (δικανισμός) and legalism (νομικισμός); Atheism, under its two forms of manifestation, Agnosticism and Positivism etc. At the same time, several works of the Holy Church Fathers were put into circulation, in the collection called Philokalia, which will prove, back then and later on, “spiritual food for the all the Orthodox people” and “the criterion of the newer theology”, “as empirical evidence of the Church authenticity”, since in this collection with texts of the Holy Neptic or Everwatchful Fathers “is summed up the hesychastic tradition of the Church”, for the Christian, regardless of his socio-political, intellectual or hierarchic status, telling him how to live, by practicing the prayer of the heart and by receiving the Holy Communion, the three stages of the holy-spiritual life, namely the purification, the illumination and the deification. One can note that between the Kollyvades movement and the Paisian movement there were, beside the historical synchronicity, “indirect mutual influences and major similitudes”, their aim being to save the treasure of the Orthodoxy, a treasure at risk of denaturation and rejection at that time.