Hesychast controversy

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teachings. Runciman describes these monks as ignorant and lacking a real understanding of the Hesychast teaching. Barlaam issued a number of treatises mocking the absurdity of the practices, which he reported included "miraculous separations and reunions of the spirit and the soul, of the traffic which demons have with the soul, of the difference between red lights and white lights, of the entry and departure of the intelligence through the nostrils with the breath, of the shields that gather together round the navel, and finally of the union of Our Lord with the soul, which takes place in the full and sensible certitude of the heart within the navel." Barlaam said that the monks had claimed to see the divine essence with bodily eyes, which he viewed as sheer Messalianism. When asked about the light they saw, the monks told him that it was neither of the superessential Essence nor an angelic essence nor the Spirit itself, but that the spirit contemplated it as another

895:. Although this stance was solid Eastern Orthodox theology, Palamas took issue with Barlaam's argument in support of it, since Barlaam declared efforts at demonstrating the nature of God (specifically, the nature of the Holy Spirit) should be abandoned because God is ultimately unknowable and indemonstrable to humans. Thus, Barlaam asserted that it was impossible to determine from whom the Holy Spirit proceeds. According to Sara J. Denning-Bolle, Palamas viewed Barlaam's argument as "dangerously agnostic". In his response titled "Apodictic Treatises", Palamas insisted that it was indeed demonstrable that the Holy Spirit proceeded from the Father but not from the Son. A series of letters ensued between the two but they were unable to resolve their differences amicably. According to J. Konstantinovsky, although both Barlaam and Palamas claimed 1219:

necessary to expel the polytheism of Palamas from the Church. In rebuttal, Palamas accused his opponents of teaching the doctrines of Barlaam and Akindynos and proposed a re-examination of their writings. The anti-Palamites responded that neither Barlaam nor Akindynos were the subjects of the dispute and argued that they were prepared to repudiate the teachings of both men. The anti-Palamites asserted that the real question before the council was whether Palamas' theology was in accordance with the traditional doctrine of the Church and that it was Palamas' works that should be examined. After a heated debate, it was agreed that Palamas would appear before the council in the position of the accused, and that Gregoras and his followers would have full liberty to present their grievances against him.

81: 1295:, only to be condemned themselves by three successive Palamite synods that also canonized Palamas and Hesychasm. The two brothers had continued to argue forcefully against Palamism even when brought before the patriarch and enjoined to adhere to the orthodox doctrine. Finally, in exasperation, Philotheos convened a synod against the two Cydones in April 1368. However, even this extreme measure failed to effect the submission of Cydones and in the end, Prochorus was excommunicated and suspended from the clergy in perpetuity. The long tome that was prepared for the synod concludes with a decree canonizing Palamas who had died in 1359. 754:

families withdrew rather than continuing on to the higher levels where Plato was taught. Meyendorff posits that the target of Byzantine monks in general and Palamas in particular was actually "secular philosophy" and so-called "Hellenic wisdom". He conjectures that the validity of Greek philosophy remained an open question in Byzantine society precisely because the Byzantines were "Greek-speaking" and "Greek-thinking". In stark contrast to this Hellenic culture, Byzantine monastic thought continually emphasized that theirs was a "faith preached by a Jewish Messiah" and that their destiny was to become a "new Jerusalem".

1898:

shocked at was Barlaam’s claim that God reveals His will by bringing into existence creatures to be seen and heard and which He passes back into non-existence after His revelation has been received. One of these supposed creatures was the Angel of The Lord Himself Who appeared to Moses in the burning bush. For the Fathers of the Ecumenical Councils this Angel is the uncreated Logos Himself. This unbelievable nonsense of Barlaam turned out to be that of Augustine himself. (see e.g. his De Trinitate, Books A and B) and of the whole Franco-Latin tradition till today" (

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thirteenth century that "an institutional, social and conceptual bifurcation establishes itself between the Latin West and the Greek (and Slavic) East." In the popular mind (and traditional historiography), Barlaam is generally considered to be a Latinophrone. Romanides identifies Barlaam as indisputably Latin. However, other scholars such as Meyendorff, point to his Orthodox roots. Ultimately, after being rejected by the synod of 1341, he returned to Calabria and was received into the

798:. Among his criticisms of Meyendorff's presentation of the Hesychast controversy, John Romanides reserves his harshest criticism for Meyendorff's characterization of Barlaam as both a nominalist and a Platonist/Neo-Platonist on the grounds that the histories of philosophy and theology had up to that point presented the two views as mutually exclusive. Romanides proceeds to argue that Barlaam was clearly a Christian Platonist and not a nominalist. 3026: 423: 928:(the navel-gazers); the nickname has coloured the tone of most subsequent Western writing about the Byzantine mystics. However, Barlaam's triumph was short-lived. Ultimately, the Byzantines had a deep respect for mysticism even if they didn't understand it. And, in Palamas, Barlaam found an opponent who was more than his equal in knowledge, intellect and expository skills. 1256:

Antioch remained steadfastly opposed to what they viewed as an innovation; however, by the end of the fourteenth century, Palamism had become accepted there as well as in all the other Eastern patriarchates. Similar acts of resistance were seen in the metropolitan sees that were governed by the Latins as well as in some autonomous ecclesiastical regions, such as the

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views regarding the relative value of mysticism and secular rationalism. The monastic faction was conservative and staunchly opposed to secular learning. The faction often referred to as the "Byzantine intellectuals" was more liberal and supported a synthesis between ancient Greek philosophy and Christian theology. This latter faction included many of the higher

844:. By the fourteenth century, the Byzantine Empire had been in a more or less steady decline since its apex in the eleventh century. During the fourteenth century, Byzantine Emperors appealed to the west for help on a number of occasions; however, the Pope would only consider sending aid in return for a reunion of the Eastern Orthodox Church with the 57: 741:. Juan Nadal Cañellas asserts that "t does not seem possible to affirm, purely and simply, that Barlaam placed reason above revelation or that he accorded more authority to pagan authors than to the Fathers of the Church." According to Nadal, it was Palamas who laid this charge against Barlaam; a charge which Barlaam vehemently denied. 1239:

who opposed it were accused of Latinizing. Martin Jugie states that the opposition of the Latins and the Latinophrones, who were necessarily hostile to the doctrine, actually contributed to its adoption, and soon Latinism and Antipalamism became equivalent in the minds of many Orthodox Christians. Jugie asserts that only the Emperor

848:. In view of their desperate situation, a number of emperors were willing to pursue union with the Latin Church, and on a number of occasions even attempted to effect such union by imperial decree. However, these attempts at union were frustrated by the intense resentment of the Orthodox citizenry and clergy for the authority of 940:". The treatises are called "Triads" because they were organized as three sets of three treatises. The Triads were written in three stages. The first triad was written in the second half of the 1330s and are based on personal discussions between Palamas and Barlaam although Barlaam is never mentioned by name. 1199:("One hundred and fifty chapters"). Robert E. Sinkewicz describes this work as an attempt to "recapture the larger vision that had become obscured by the minutiae of the debates." Sinkewicz asserts that "among the polemical works of Palamas, the "Capita 150" is comparable only in importance to "The Triads". 1113:

Barlaam's primary supporter Emperor Andronicus III died just five days after the synod ended. Although Barlaam initially hoped for a second chance to present his case against Palamas, he soon realised the futility of pursuing his cause, and left for Calabria where he converted to the Latin Church and

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9. The Ninth Ecumenical Council of 1341 condemned the Platonic mysticism of Barlaam the Calabrian who had come from the West as a convert to Orthodoxy. Of course the rejection of Platonic type of mysticism was traditional practice for the Fathers. But what the Fathers of this Council were completely

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In July 1347, the Barlaamite party held a competing synod that refused to acknowledge Isidore as patriarch and excommunicated Palamas. The leaders of this group were Neophytos of Philippi, Joseph of Ganos, and Matthew of Ephesus at their head. Although there were only about ten present at the synod,

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In the third Triad, Palamas refuted Barlaam's charge of Messalianism by demonstrating that the Hesychasts did not share the antisacramentalism of the Messalians nor did they claim to physically see the essence of God with their eyes. Meyendorff writes that "Palamas orients his entire polemic against

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wrote the Hagioritic Tome under the supervision and inspiration of Palamas. Although the Tome does not mention Barlaam by name, the work clearly takes aim at Barlaam's views. The Tome provides a systematic presentation of Palamas' teaching and became the fundamental textbook for Byzantine mysticism.

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According to James Hankins, it is sometimes asserted that the Hesychasts represent the native, "Platonic" tradition of the Orthodox Church, while their opponents represent the Aristotelian West. Hankins argues that, "the original debate between Barlaam and Palamas was not a matter of Aristotelianism

683:

Christopher Livanos debunks a number of stereotypes often held regarding Palamism. For example, Livanos takes aim at the West's criticism that the Orthodox are irrational and oppose the use of logic in theology. Livanos asserts that "considering Byzantine, rather than modern Orthodox, polemics it is

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It became clear that the dispute between Barlaam and Palamas was irreconcilable and would require the judgment of an episcopal council. Over the course of eleven years, a total of six synods were held in Constantinople on 10 June 1341, August 1341, 4 November 1344, 1 February 1347, 8 February 1347,

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However, although the Barlaamites could no longer win over the hierarchy of the Eastern Orthodox Church in a synod, neither did they submit immediately to the new doctrine. Throughout the second half of the fourteenth century, there are numerous reports of Christians returning from the "Barlaamite

1238:

After the triumph of the Palæologi, the Barlaamite faction convened an anti-Hesychast synod at Ephesus but, by this time, the patriarchs of Constantinople and the overwhelming majority of the clergy and laity had come to view the cause of Hesychasm as one and the same with that of Orthodoxy. Those

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be defrocked and jailed. All those who were unwilling to submit to the orthodox view were to be excommunicated and kept under surveillance at their residences. A series of anathemas were pronounced against Barlaam, Akindynos and their followers; at the same time, a series of acclamations were also

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In May 1351, a patriarchal council was held. Kantakouzenos opened the first session on 27 May expressing a desire for peace and harmony but only on the condition that the Palamite dogmas be accepted. Gregoras, speaking for the anti-Palamites, rejected Kantakouzenos' terms and insisted that it was

806:

Meyendorff characterized the Hesychast controversy as a conflict between the Byzantine intellectuals (lovers of secular "Hellenic" learning) and the Palamites (upholders of the mystical monastic tradition). Throughout the history of the Byzantine Empire, there were two factions that took opposing

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who sought to reconcile the Eastern and Western Churches. After the decision of 1351, there was strong repression against anti-Palamist thinkers. Kalekas reports on the repression as late as 1397, and for theologians in disagreement with Palamas, there was ultimately no choice but to emigrate and

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were held, condemned Barlaam, who recanted and almost immediately returned to Calabria, afterwards becoming bishop of a Byzantine Rite diocese in communion with the Pope. Five other synods on the subject were held, at the third of which the opponents of Palamas gained a brief victory. However, in

1060:

supported Kantakouzenos and yet were some of the most strident opponents of Palamas. While Kantakouzenos sought to reach an understanding with Rome and Demetrios Cydones ultimately joined the Latin Church, Gregoras remained vehemently Latinophobe. The aristocrats supported Palamas largely due to

819:

The Hesychast controversy is often cast as a conflict between the culture of the Latins and that of the Byzantines. Of course, the two cultures had been developing more or less independently since the division of the Roman Empire in 301 AD. However, Meyendorff asserts that it is precisely in the

717:

Andrew Louth writes that "he controversy between St Gregory Palamas and Barlaam the Calabrian is now seen by some scholars as less a conflict between Western influences (represented by Barlaam) and authentic Orthodox spirituality, as a conflict within Greek Christianity about the true meaning of

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reports on this repression as late as 1397. One example of resistance was the response of the metropolitan of Kiev who, upon receiving tomes from Kallistos that expounded the Palamist doctrine, rejected the new doctrine vehemently and composed a reply refuting it. Similarly, the patriarchate of

1068:

It was not until the triumph of Kantakouzenos in taking Constantinople in 1347 that the Palamists were able to achieve a lasting victory over the anti-Palamists. When Kantakouzenos was deposed in 1354, the anti-Palamists were not able to again prevail over the Palamists as they had in the past.

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and the Latin Church. The political exigencies of seeking the assistance of the west would periodically influence the course of the theological dispute over Hesychasm. The victory of the Hesychasts over the Latins and Latinophrones made union with the Western Church harder, if not impossible to

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Jugie asserts that none of these generalizations is completely true and yet none is completely false. As the various phases of the conflict and the various persons who were involved in it succeeded each other by turn, one or another of these perspectives predominated, though not to the complete

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1. His teaching about the light on Mt. Tabor, which he claimed was created. 2. His criticisms of the Jesus Prayer, which he accused of being a practise of the Bogomils; also charged it with not proclaiming Christ as God. Gregory Palamas: Historical Timeline Appendix I:Timeline: Barlaam and the

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Callistus I and the ecumenical patriarchs who succeeded him mounted a vigorous campaign to have the new doctrine accepted by the other Eastern patriarchates as well as all the metropolitan sees under their jurisdiction. However, it took some time to overcome initial resistance to the doctrine.

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monk, Palamas had learned to practice Hesychasm. Although he had written about Hesychasm, it was not until Barlaam attacked it and Palamas as its chief proponent, that Palamas was driven to defend it in a full exposition which became a central component of Eastern Orthodox theology. The debate

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Similarly, John Meyendorff asserts that the "widespread view that Eastern Christian thought is Platonic, in contrast to Western Aristotelianism" is erroneous. According to Meyendorff, Byzantine universities taught Aristotelian logic as part of the "general curriculum" but the children of pious

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Despite the initial opposition of the anti-Palamites and some patriarchates and sees, the resistance dwindled away over time and ultimately Palamist doctrine became accepted throughout the Eastern Orthodox Church. During this period, it became the norm for ecumenical patriarchs to profess the

1043:

was not primarily a religious conflict, the theological dispute between the supporters and opponents of Palamas did play a role. Although several significant exceptions leave the issue open to question, in the popular mind (and traditional historiography), the supporters of "Palamism" and of

911:

Steven Runciman reports that, infuriated by Palamas' attacks against him, Barlaam vowed to humiliate Palamas by attacking the Hesychast teaching for which Palamas had become the chief proponent. Barlaam visited Thessalonica, where he made the acquaintance of monks who followed the Hesychast

919:

According to Runciman, Barlaam's attack struck home. He had shown that, in the hands of monks who were inadequately instructed and ignorant of the true Hesychast teaching, the psycho-physical precepts of Hesychasm could produce "dangerous and ridiculous results". To many of the Byzantine

827:

Martin Jugie states that the opposition of the Latins and the Latinophrones, who were necessarily hostile to the doctrine, was a factor behind the opposition among the populace; eventually Latinism and anti-Palamism became equivalent in the minds of many Orthodox Christians.

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Martin Jugie suggests that many scholars have imprudently indulged in quick generalizations, panoramic overviews and systematic constructions when discussing the Hesychast controversy. He lists the following conflicts which have been employed to characterize the controversy:

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According to Meyendorff, some of the group known as the "Byzantine humanists" saw the victory of the Hesychasts as "a tragedy of major proportions." At a crucial point in the Empire's history, the leadership of the Church had passed into the hands of religious zealots.

878:

came to Constantinople from Calabria in southern Italy, where he had grown up as a member of the Greek-speaking community there. It is disputed whether he was raised as an Orthodox Christian or converted to the Orthodox faith. He worked for a time on commentaries on

1179:, however, John VI Kantakouzenos, victoriously entered Constantinople and forced his opponents to crown him co-emperor. One of his first acts was to confirm the deposition of John XIV and to approve the synodal tome that had just been issued against him. 1144:

Palamas was arrested in the autumn of 1342 at Heraclea, where he had taken refuge, and shortly thereafter he was imprisoned in the monastery of the Incomprehensible where he remained until Kantakouzenos triumphantly entered Constantinople in 1347.

1044:"Kantakouzenism" are usually equated. However, Steven Runciman points out that "while the theological dispute embittered the conflict, the religious and political parties did not coincide." Kantakouzenos supported Palamas but so did his opponents 622:". Even before the adoption of that technique, hesychasm, as "the practice of inner prayer, aiming at union with God on a level beyond images, concepts and language", with or without use of the Jesus Prayer can be traced back much earlier. 1299:

Palamite doctrine upon taking possession of their see. For theologians who remained in opposition, there was ultimately no choice but to emigrate and convert to the Latin church, a path taken by Kalekas as well as Demetrios Kydones and

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Martin Jugie attributes this to the fact that, by this time, the patriarchs of Constantinople and the overwhelming majority of the clergy and laity had come to view the cause of Hesychasm as one and the same with that of Orthodoxy.

1135:

Martin Jugie characterizes the history of the quarrel from this point on as "highly complicated and rather obscure". The debate, which had been a purely religious one, from this point onwards takes on also a political complexion.

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During this period, John XIV ordained Akindynos first as a deacon, then as a priest and ultimately as a bishop. This move angered the Empress and was the beginning of a rift between them that ultimately led to his downfall.

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became the chief critic of Palamas. A second council held in Constantinople in August 1341 condemned Akindynos and affirmed to findings of the earlier council. According to Martin Jugie, this second synod was a

866:

between the Palamites and Barlaamites continued for over a decade and resulted in a series of synods that culminated finally in 1351 when the Palamite doctrine was canonized as Eastern Orthodox dogma.

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have argued that there are many widely held generalizations and stereotypes that are only partly true and often only applicable to certain individuals and specific periods during the controversy.

956:

Barlaam also took exception to the doctrine held by the Hesychasts as to the uncreated nature of the light, the experience of which was said to be the goal of Hesychast practice, regarding it as

1090:

asserts that although these synods were local and not general, they have come to be regarded as having an "authority in the Orthodox East that is second only to the seven Ecumenical Councils."

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to support the argument that God is unspeakable and therefore unknowable. Palamas cited Dionysius as a patristic authority that professed distinctions in God that Barlaam did not acknowledge.

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quite rare for a Greek writer to criticize the Latins for using logic in theology." According to Livanos, "Palamas and Barlaam both claimed Aristotelian logic could support their arguments."

618:

Hesychasm is a form of constant purposeful prayer or experiential prayer that, from at latest the 13th century, took the form of "a particular psychosomatic technique in combination with the

652:

learned from Arsenius of Crete the form of hesychasm that is "a particular psychosomatic technique in combination with the Jesus Prayer" and spread the doctrine, bringing it to the monks on

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about an opposition between two cultures, Latin culture represented by Barlaam and those who, after him, opposed Palamas, and Byzantine culture per se, represented by the Palamites; or

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The second triad quotes some of Barlaam's writings directly. In response to this second triad, Barlaam composed the treatise, "Against the Messalians," linking the hesychasts to the

588:, who had been a disciple of Gregory and had tried to mediate between him and Barlaam, became critical of Palamas after Barlaam's departure in 1341. Another opponent of Palamism was 2859: 2095: 2147: 1957:

Papers Presented at the Fourteenth International Conference on Patristic Studies Held in Oxford 2003: . Other Greek writers; John of Damascus and beyond; The West to Hilary p. 318

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Nicephorus Gregoras refused to submit to the dictates of the synod and was effectively imprisoned in a monastery until the Palaeologi triumphed in 1354 and deposed Kantakouzenos.

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The reply of Demetrios Cydones reply to the Hesychasts upon his excommunication under Patriarch Philotheos Kokkinos is considered a classic of Catholic polemic against Hesychasm.

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Le succès des idées de Palamas est dû, selon lui, à l'inimitié des masses populaires contre les Latins, ... Pour Romanides, la provenance latine de Barlaam ne fait pas de doute

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and thereby accusing them of heresy. In "Against the Messalians", Barlaam attacked Gregory by name for the first time. This time, Barlaam derisively called the Hesychasts,

1375:

Daniel Paul Payne, "The Revival of Political Hesychasm in Greek Orthodox Thought: A Study of the Hesychast Basis of the Thought of John S. Romanides and Christos Yannaras"

535:, the experience of which was said to be the goal of Hesychast practice. His informants said that this light was not of the divine essence but was contemplated as another 1243:

could have reversed the fortunes of the Hesychasts again and restored the Barlaamite faction. However, since he did not do so, the Hesychasts remained in the ascendancy.

1110:. The ecumenical patriarch insisted that all of Barlaam's writings be destroyed and thus no complete copies of Barlaam's treatise "Against Messalianism" have survived. 3315: 3061: 1768:

Meyendorff, John. Theology in the Thirteenth Century: Methodological Contrasts from Kathigitria: Essays Presented to Joan Hussey, Porphyrogenitus Publishing, 1988.

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monk and exponent of hesychasm, had courteously communicated to him, Barlaam encountered Hesychasts and heard descriptions of their practices. Trained in Western

480:, it influenced and was influenced by the political forces in play during that war. The dispute concluded with the victory of the Palamists and the inclusion of 3325: 3320: 637:. The tradition of contemplation with inner silence or tranquility, having its roots in the Egyptian traditions of monasticism exemplified by such monastics as 750:

versus Platonism, but rather grew from a methodological dispute about the best way to defend Orthodoxy against the attacks of the Western controversialists."

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According to Robert E. Sinkewicz, Palamas' only goal was to "preserve the realism of man's participation in the life of God." Characterizing Barlaam as a

2852: 1173:, and excommunicated Akindynos. Isidore Buchiras, who had been excommunicated by synod of 1344, was now made patriarch. Within days after the end of the 1373:

ed. Daniel J. Sahas (Toronto: The Hellenic Canadian Association of Constantinople and the Thessalonikean Society of Metro Toronto, 1995), pp. 4–7. Cf.

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theology, Barlaam was scandalized by the descriptions that he heard and wrote several treatises ridiculing the practices. Barlaam took exception to, as

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In the end, the council conclusively exonerated Palamas and condemned his opponents. This synod ordered that the metropolitans Matthew of Ephesus and

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According to Meyendorff, this confrontation between Barlaam's nominalism and Palamas' realism began with a dispute over the best way to address the

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The Great Church in captivity: a study of the Patriarchate of Constantinople from the eve of the Turkish conquest to the Greek War of Independence

1997:

The Great Church in captivity: a study of the Patriarchate of Constantinople from the eve of the Turkish conquest to the Greek War of Independence

1970:

The Great Church in captivity: a study of the Patriarchate of Constantinople from the eve of the Turkish conquest to the Greek War of Independence

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Akindynos and his supporters gained a brief victory at the third synod held in 1344, which excommunicated Palamas and one of his disciples,

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about a rivalry between opponents of union with the Latins and those who were called Latinophrones, i.e., those who had unionist tendencies.

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For several centuries, the Byzantine Empire had been in conflict with the expansion of Islamic forces, first facing the Arabs and then the

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In 1341, the dispute came before a synod held at Constantinople, which, taking into account the regard in which the writings of the

664:, i.e., Uncreated Divine Light seen by the apostles in the event of the Transfiguration of Christ and by Saint Paul on the road to 137: 1183:

they also held letters of approbation from about twenty anti-Palamite bishops of provincial sees. The synod issued a tome, titled

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Gregory's teaching was affirmed by the superiors and principal monks of Mt. Athos, who met in synod during 1340–1. In early 1341,

1247:

heresy" to Palamite orthodoxy, suggesting that the process of imposing universal acceptance of Palamism spanned several decades.

811:). Nick Trakakis cites the Hesychast controversy as one of the most significant examples of conflict between these two factions. 562:) and thus able to defend Hesychasm with methods in use also in the West, Palamas defended Hesychasm in the 1340s at a series of 2769:

Partial copy of V. Lossky's Chapter in Mystical Theology of the Eastern Church dedicated to the Essence and Energies distinction

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about an antagonism between two ecclesiastical parties, the party of the monks and that of the secular clergy; or, finally,

558:, was asked by his fellow monks on Mt Athos to defend Hesychasm from Barlaam's attacks. Well-educated in Greek philosophy ( 1014:

in the East. According to Meyendorff, Barlaam viewed "any claim of real and conscious experience of God as Messalianism".

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Barlaam the Calabrian on the issue of the Hellenic wisdom which he considers to be the main source of Barlaam’s errors."

916:. Barlaam commented snidely, "I must confess that I do not know what this light is. I only know that it does not exist." 2947: 2819: 1263:

One notable example of the campaign to enforce the orthodoxy of the Palamist doctrine was the action taken by patriarch

1211:

became the chief opponent of Hesychasm. When Isidore I died in 1349, the Hesychasts replaced him by one of their monks,

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rather than a council because "the patriarch refused to appear at it, and the assembly was gathered against his will."

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achieve, and thus made much less probable the likelihood of assistance from the West in defending against the Turks.

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The dispute over Hesychasm came before a synod held at Constantinople in May 1341 and presided over by the emperor

3247: 3222: 3096: 3070: 2647: 2152:(Thessaloniki 2000, pp. 131–140), English translation provided by the Apostoliki Diakonia of the Church of Greece 1744: 1287:. Applying Aristotelian logic to the Neoplatonic character of Hesychasm, the Kydones brothers accused Palamas of 1078:

and 28 May 1351 to consider the issues. Collectively, these councils are accepted as having ecumenical status by

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because it postulated two eternal substances, a visible and an invisible God. Barlaam accuses the use of the

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a struggle between two philosophical movements, baptized under the names of Aristotelianism and Platonism, or

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Anstall, Kharalambos (2007). "Juridical Justification Theology and a Statement of the Orthodox Teaching".

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Act out of Stillness: The Influence of Fourteenth-Century Hesychasm on Byzantine and Slav Civilization

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some seven years earlier. Reacting to criticisms of his theological writings that Gregory Palamas, an

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Crisis in Byzantium: The Filioque Controversy in the Patriarchate of Gregory II of Cyprus (1283–1289)

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intellectuals, Hesychasm appeared "shockingly anti-intellectual." Barlaam nicknamed the Hesychasts,

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as intellectual dialectic, and Gregory seeing it as concerned with the ineffable experience of God.

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by focusing the mind on God and praying to God unceasingly looks for its inspiration to the Bible,

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Byzantium and the Rise of Russia: A Study of Byzantino-Russian Relations in the Fourteenth Century

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Greek tradition and Latin influence in the work of George Scholarios: alone against all of Europe

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According to Aristeides Papadakis, "all (modern) Orthodox scholars who have written on Palamas –

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Theoria, Prayer and Knowledge by Dr M.C. Steenberg Theology and Patristics University of Oxford

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as their authority, their interpretations were radically different. Barlaam cited Dionysius'

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Excerpt from "Byzantine Theology, Historical trends and doctrinal themes" by John Meyendorff

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Westminster John Knox Press 2006, reissue of the 1958 publication by SCM-Canterbury Press

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agnostic, Meyendorff writes that, "n his flight from the intellectual realism of Western

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their conservative and anti-Western tendencies as well as their links to the staunchly

923: 808: 738: 661: 589: 504: 342: 3294: 3153: 2327: 1049: 841: 780: 734: 512: 369: 347: 297: 17: 1332:, Christou – assume his voice to be a legitimate expression of Orthodox tradition." 964:. It was maintained by the Hesychasts to be of divine origin and to be identical to 656:. These stated that, at higher stages of their prayer practice, they reached actual 3201: 2876: 1007: 981: 892: 837: 821: 677: 619: 594: 555: 359: 1275:. With the support of his younger brother Prochoros, Demetrios Kydones opposed as 2708: 2689: 2669: 2641: 2617: 2495: 2022: 1813: 3148: 2918: 2806: 965: 862: 653: 559: 532: 524: 508: 162: 45: 1086:

and the Ninth Ecumenical Council. They are also known as the Hesychast synods.

527:, identical to that light which had been manifested to Jesus' disciples at the 3081: 1292: 1276: 1011: 997: 985: 977: 773: 763: 642: 634: 540: 2402: 3257: 3190: 3025: 2623: 2150:Η Θεσσαλονίκη ως κέντρο Ορθοδόξου θεολογίας – προοπτικές στη σημερινή Ευρώπη 1288: 1284: 1280: 961: 795: 544: 520: 492: 422: 152: 142: 56: 31: 794:

controversy with the Latins but quickly spilled over into a conflict over

3277: 1006:(men with their souls in their navels) and accused them of the heresy of 936:

In response to Barlaam's attacks, Palamas wrote nine treatises entitled "

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declared in favor of Gregory Palamas and the adherents of his doctrine.

1169:

In February 1347, a fourth synod was held, which deposed the patriarch,

3101: 1583: 777: 731: 657: 626: 352: 41: 3039: 1102:. The assembly, influenced by the veneration in which the writings of 1914:

Jugie, Martin. "Barlaam, est-il né catholique? EO, 39 (1940) 100–125.

1780:"Gregory Palamas on the Relationship Between Philosophy and Theology" 1107: 718:

Dionysian language about the nature of God: Barlaam interpreting his

523:, the doctrine entertained by the Hesychasts as to the nature of the 2536:

Aristotle East and West: Metaphysics and the Division of Christendom

2526:

Stricken by God? Nonviolent Identification and the Victory of Christ

495:

attracted the attention of a learned member of the Orthodox Church,

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by Kurt E. Marquart (Concordia Theological Quarterly, July 2000)

2759:"Orthodox Psychotherapy" by Metropolitan Hierotheos of Nafpaktos 2556:

The Divinization of the Christian According to the Greek Fathers

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in Constantinople, and wrote a number of works in its defense.

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Triads for the Defense of Those Who Practice Sacred Quietude

472:

during the 14th century between supporters and opponents of

543:, inasmuch as it postulated two eternal beings, a visible ( 2167:

Byzantine Theology: Historical trends and doctrinal themes

1635:

Byzantine theology: historical trends and doctrinal themes

1480:

Byzantine Theology: Historical Trends and Doctrinal Themes

976:. Barlaam viewed this doctrine of "uncreated light" to be 2355:. Continuum International Publishing Group. p. 224. 1562:. Continuum International Publishing Group. p. 120. 633:(the pure of heart will see God), and to the compilation 2713:. Vol. 3. New York: Oxford University Press. 1991. 2694:. Vol. 2. New York: Oxford University Press. 1991. 2632:. New York: Curtis Publishing Company. pp. 156–157. 1106:

were held in the Eastern Church, condemned Barlaam, who

737:

who valued pagan philosophy over the revelations of the

582:

was established as the doctrine of the Orthodox Church.

27:

14th-century theological dispute in the Byzantine Empire

1764: 1762: 1745:"NOTES ON THE PALAMITE CONTROVERSY and RELATED TOPICS" 2214: 2086: 2084: 2082: 2061:"Monachos.net - Gregory Palamas: Historical Timeline" 2053: 2051: 1820:. Institut français d'études byzantines. 1972: 260. 730:

Barlaam is typically characterized as having been a

2970: 2946: 2917: 2875: 2500:. St Vladimir's Seminary Press. 1997. p. 205. 2170:. Fordham University Press | 2 edition, 1987. 2732:. Cambridge, England: Cambridge University Press. 2688:"The Oxford dictionary of Byzantium: Aaron-Eski". 2674:. Vol. 1. New York: Oxford University Press. 2407:, vol. VII, New York: Robert Appleton Company 2021: 1195:Sometime between 1344 and 1350, Palamas wrote the 2120:Palamas, Saint Gregory; Meyendorff, John (1983). 2024:Merriam-Webster's encyclopedia of world religions 1738: 1736: 1307:Impact of the controversy on the Byzantine Empire 968:which had been manifested to Jesus' disciples on 832:Supporters and opponents of union with the Latins 574:1351, at a synod under the presidency of Emperor 1926: 1924: 1922: 1920: 1719:. St Vladimir's Seminary Press. pp. 85–86. 2115: 2113: 2776:Nonviolent Atonement and the Victory of Christ 3055: 2853: 2576:; Haldon, John; Cormack, Robin, eds. (2009), 1934:Dialogue Between an Orthodox and a Barlaamite 1716:St. Gregory Palamas and orthodox spirituality 1689:St. Gregory Palamas and orthodox spirituality 445: 8: 2643:A History of the Byzantine State and Society 2146:"accusing Gregory Palamas of Messalianism" ( 1692:. St Vladimir's Seminary Press. p. 84. 2598:The Mystical Theology of the Eastern Church 2474:. Cambridge University Press. p. 101. 2233:. Cambridge University Press. p. 146. 2000:. Cambridge University Press. p. 142. 1973:. Cambridge University Press. p. 141. 1429:. Westminster John Knox Press. p. 25. 1174: 1127: 3062: 3048: 3040: 2860: 2846: 2838: 1608:Plato in the Italian Renaissance, Volume 1 1365: 1363: 1361: 870:Early conflict between Barlaam and Palamas 554:Gregory Palamas, afterwards Archbishop of 452: 438: 63: 2885:Ecumenical Patriarchate of Constantinople 2374: 2372: 2270: 2268: 2266: 2264: 2262: 2253: 2092:"Gregory Palamas: An Historical Overview" 1937:. Global Academic Publishing. p. 3. 1859: 1857: 1855: 1853: 1851: 1483:. Fordham University Press. p. 172. 676:Scholars such as Christopher Livanos and 2578:The Oxford Handbook of Byzantine Studies 1885: 488:as well as the canonization of Palamas. 3316:Eastern Orthodoxy-related controversies 2202: 2058:Councils of 1341 from Baron Meyendorff 1529: 1527: 1357: 71: 2298:"Gregory Palamas: Historical Timeline" 2028:. Merriam-Webster, Inc. 1999. p. 1837: 1826: 1234:Gradual acceptance of the new doctrine 1749:The Greek Orthodox Theological Review 597:, a path taken by Kalekas as well as 7: 3326:Christianity in the Byzantine Empire 3321:14th century in the Byzantine Empire 2826:God and Mankind Have Become One Race 1902:Underlying Positions of This Website 1073:Hesychast councils at Constantinople 476:. While not a primary driver of the 2215:Jeffreys, Haldon & Cormack 2009 1510:. Gorgias Press. pp. 124–125. 906: 2795:Some themes in Christian Mysticism 2710:The Oxford Dictionary of Byzantium 2691:The Oxford Dictionary of Byzantium 2671:The Oxford Dictionary of Byzantium 2421:The one hundred and fifty chapters 2324:"Tradition in the Orthodox Church" 1662:The one hundred and fifty chapters 1638:. Fordham Univ Press. p. 73. 1397:Origins of the Western Monasticism 1283:the Palamites and their system of 1140:Arrest and imprisonment of Palamas 25: 2813:devoted entirely to the topic of 1659:Sinkewicz, Robert Edward (1988). 1456:. Psychology Press. p. 350. 1316:Modern acceptance of the doctrine 1161:. Palamas and Buchiras recanted. 539:. Barlaam held the concept to be 468:was a theological dispute in the 3024: 2908: 2730:The Fall of Constantinople, 1453 421: 79: 2629:Report from Practically Nowhere 2608:), James Clarke & Co Ltd. ( 2352:A History of Christian Doctrine 2349:Cunliffe-Jones, Hubert (2006). 1342:Pseudo-Dionysius the Areopagite 1207:Akindynos having died in 1348, 1084:Fifth Council of Constantinople 1027:Role in the Byzantine civil war 881:Pseudo-Dionysius the Areopagite 108:Fifth Council of Constantinople 50:Fifth Council of Constantinople 2539:. Cambridge University Press. 2445:Jugie, Martin (13 June 2009). 2418:Saint Gregory Palamas (1988). 2379:Jugie, Martin (13 June 2009). 2300:. Monachos.net. Archived from 2275:Jugie, Martin (13 June 2009). 1931:Saint Gregory Palamas (1999). 1864:Jugie, Martin (13 June 2009). 1743:Romanides, John S. (1960–61), 1584:"Nadal Cañellas on Meyendorff" 1534:Jugie, Martin (13 June 2009). 1420:Owen Chadwick (January 1958). 1267:to crack down on the brothers 713:Knowledge of the nature of God 1: 2528:. Grand Rapids, MI: Eerdmans. 1814:"Revue des études byzantines" 1504:Livanos, Christopher (2006). 1453:History of Western Philosophy 1082:, some of whom call them the 907:Barlaam's attack on Hesychasm 857:Chronology of the controversy 745:Aristotelianism vs. Platonism 2164:Meyendorf, Fr. John (1979). 2126:. Paulist Press. p. 4. 1778:Trakakis, Nick (Fall 2005). 1002: 922: 815:Latin vs. Byzantine cultures 580:Essence-Energies distinction 484:as part of the dogma of the 138:Essence–energies distinction 3138:extra Ecclesiam nulla salus 2580:, Oxford University Press, 1611:. BRILL. pp. 194–195. 1121:After Barlaam's departure, 802:Monastic vs. secular clergy 783:, Barlaam clashed with the 648:In the early 14th century, 3347: 2890:Patriarchate of Alexandria 2828:by Nikolaos P. Vassiliadis 2811:Affirmation & Critique 2447:"The Palamite Controversy" 2401:Fortescue, Adrian (1910), 2381:"The Palamite Controversy" 2277:"The Palamite Controversy" 1866:"The Palamite Controversy" 1536:"The Palamite Controversy" 1035:between the supporters of 824:and consecrated a bishop. 761: 695:nominalism and realism; or 672:Dimensions of the conflict 593:convert to union with the 39: 29: 3301:Eastern Orthodox theology 3077: 3021: 2906: 2900:Patriarchate of Jerusalem 2728:Runciman, Steven (1990). 2648:Stanford University Press 2468:Meyendorff, John (2010). 2227:Runciman, Steven (1986). 1994:Runciman, Steven (1986). 1967:Runciman, Steven (1986). 1713:Meyendorff, John (1974). 1686:Meyendorff, John (1974). 1632:Meyendorff, John (1987). 1477:Meyendorff, John (1979). 1450:Bertrand Russell (2004). 1380:26 September 2007 at the 709:exclusion of the others. 641:, is shared by Christian 614:Monasticism and hesychasm 405:Eastern Catholic Churches 400:Eastern Orthodox theology 390:Chalcedonian Christianity 248:Symeon the New Theologian 186:Influences and precursors 2800:26 February 2016 at the 2646:. Stanford, California: 2533:Bradshaw, David (2004). 2034:Hagioritic Tome Palamas. 1114:was appointed Bishop of 897:Dionysius the Areopagite 3031:Christianity portal 2895:Patriarchate of Antioch 1605:Hankins, James (1990). 1185:De perpetua consensione 984:as being a practice of 883:under the patronage of 787:of the Eastern monks." 486:Eastern Orthodox Church 428:Christianity portal 395:Eastern Orthodox Church 273:Nicodemus the Hagiorite 2834:by Panayiotis Christou 1836:Cite journal requires 1556:Louth, Andrew (2002). 1175: 1128: 758:Nominalism vs. realism 61: 2869:Greek Orthodox Church 2554:Gross, Jules (2003). 1088:Hubert Cunliffe-Jones 1037:John VI Kantakouzenos 885:John VI Kantakouzenos 762:Further information: 576:John VI Kantakouzenos 503:monk who had come to 491:About the year 1337, 466:Hesychast controversy 103:Hesychast controversy 59: 30:Further information: 18:Hesychasm controversy 3112:Conditional Security 2788:4 March 2016 at the 2779:by Brad Jersak, 2007 2424:. PIMS. p. 55. 2184:on 30 September 2007 2098:on 27 September 2011 2045:Parry (1999), p. 231 1665:. PIMS. p. 55. 1559:Denys the Areopagite 1039:and the regents for 547:) and an invisible ( 410:Eastern Christianity 218:Gregory of Nazianzus 3071:Christian salvation 2574:Jeffreys, Elizabeth 2558:. A & C Press. 1900:John S. Romanides, 1790:(1). 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(1991). 2662: 2656: 2634: 2620: 2600:. SVS Press. 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923 2204: 2199: 2196: 2183: 2179: 2173: 2169: 2168: 2160: 2157: 2153: 2151: 2143: 2140: 2135: 2133:9780809124473 2129: 2125: 2124: 2116: 2114: 2110: 2097: 2093: 2087: 2085: 2083: 2079: 2066: 2062: 2054: 2052: 2048: 2042: 2039: 2035: 2031: 2026: 2025: 2017: 2014: 2009: 2007:9780521313100 2003: 1999: 1998: 1990: 1987: 1982: 1980:9780521313100 1976: 1972: 1971: 1963: 1960: 1954: 1951: 1946: 1944:9781883058210 1940: 1936: 1935: 1927: 1925: 1923: 1921: 1917: 1911: 1908: 1904: 1903: 1894: 1891: 1887: 1886:Runciman 1990 1882: 1879: 1867: 1860: 1858: 1856: 1854: 1852: 1848: 1843: 1830: 1823: 1819: 1815: 1809: 1806: 1793: 1789: 1785: 1781: 1774: 1771: 1765: 1763: 1759: 1754: 1750: 1746: 1739: 1737: 1733: 1728: 1726:9780913836118 1722: 1718: 1717: 1709: 1706: 1701: 1699:9780913836118 1695: 1691: 1690: 1682: 1679: 1674: 1672:9780888440839 1668: 1664: 1663: 1655: 1652: 1647: 1645:9780823209675 1641: 1637: 1636: 1628: 1625: 1620: 1614: 1610: 1609: 1601: 1598: 1586:. 30 May 2009 1585: 1579: 1576: 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