As the author of the article proves, the thorough exploration of the Byzantine ascetic doctrine makes possible understanding of its great philosophical and aesthetical potential and value. Trying to point out the aesthetical senses of the Byzantine ascetic theology, the scientists must take into consideration, first of all, the outstanding role of Christian theocentrism and monotheism (Trinitary monotheism) as the factors of the develop-ment of the corresponding aesthetical tradition. As a matter of fact, Christian aesthetics (philosophy of beauty) can be re-garded as the true theocentrical ontology of the beautiful, which is based upon the axiomatic statement that the only God – the Creator – is the Absolute Beauty, Who causes the being of the beauty in the created world. Of course, this religious doctrine differs to a great degree from the aesthetical thought, which develops under the influence of polytheistic religions: Christian theologians always consider Divine Being as the Beautiful Being.Besides, the scientists should pay attention to the fact that according to the Byzantine Orthodox theologians’ opinion the true ascetic way represents the way to the True and Highest Beauty: the true ascetic becomes able to enjoy It. The author of the article does not agree with the statement that the Christian asceticism turns the Christianity in the principally anti-aesthetical religion. Such interpretations are based upon the popular stereotype, according to which Christian ascetics preach the radically negative attitude to the somatic beauty. But the thor-ough analysis of the main principles of the aesthetics of the asceticism (see works by sts. Grigoriy, bishop of Niss, Ioann Lestvichnik, Grigoriy Palama and other fa-mous Byzantine theologians and ascetics) helps to understand that these stereotypi-cal opinions are not true.As the mystical theology of Christian East proves, enjoying the Absolute Beauty is closely connected with enjoying the Highest Light (Divine Light or Favor Light) as the non-created Energy. This Light has no analogies in the sensual reality. One of the results of ascetic activity is the communication with This Energy, Which transfigurates the whole human nature: both the soul and the body of ascetic receive their true beauty. In the cause of the sin, which was committed by the first people, mankind lost not only its good being, but also its natural beauty. Due to Creator, the true believer receives the opportunity of returning to natural being: his or her soul and body can become beautiful again.The ideas like these prove that one can’t consider Christianity as both antisomatical and anti-aesthetical religion. Preaching the cautious attitude towards the sensual beauty, the ascetic doctrine of Byzantium preaches, in particular, the necessity of the true transfiguration of human soul and body, which becomes possible with the help of God. The corresponding statements of the Byzantine theologians and ascetics obviously have the strong aesthetical senses and amazing philosophical and aesthetical potential.