Palamism - Knowledge (XXG)

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saw the coming of the Holy Spirit in a cloud – for, the cloud is the presence of the Holy Spirit, as St. Gregory Palamas says–. Thus the disciples of Christ acquired the knowledge of the Triune God in theoria (vision) and by revelation. It was revealed to them that God is one essence in three hypostases. This is what St. Symeon the New Theologian teaches. In his poems he proclaims over and over that while beholding the uncreated Light, the deified man acquires the Revelation of God the Trinity. Being in "theoria" (vision of God), the Saints do not confuse the hypostatic attributes. The fact that the Latin tradition came to the point of confusing these hypostatic attributes and teach that the Holy Spirit proceeds from the Son also, shows the non-existence of empirical theology for them. Latin tradition speaks also of created grace, a fact which suggests that there is no experience of the grace of God. For, when man obtains the experience of God, then he comes to understand well that this grace is uncreated. Without this experience there can be no genuine "therapeutic tradition". And indeed we cannot find in all of Latin tradition, the equivalent to Orthodoxy's therapeutic method. The nous is not spoken of; neither is it distinguished from reason. The darkened nous is not treated as a malady and the illumination of the nous as therapy. Many greatly publicized Latin texts are sentimental and exhaust themselves in a barren ethicology. In the Orthodox Church, on the contrary, there is a great tradition concerning these issues which shows that within it there exists the true therapeutic method. A faith is a true faith inasmuch as it has therapeutic benefits. If it is able to cure, then it is a true faith. If it does not cure, it is not a true faith. The same thing can be said about Medicine: A true scientist is the doctor who knows how to cure and his method has therapeutic benefits, whereas a charlatan is unable to cure. The same holds true where matters of the soul are concerned. The difference between Orthodoxy and the Latin tradition, as well as the Protestant confessions is apparent primarily in the method of therapy. This difference is made manifest in the doctrines of each denomination. Dogmas are not philosophy, neither is theology the same as philosophy. Since Orthodox spirituality differs distinctly from the "spiritualities" of other confessions so much the more does it differ from the "spirituality" of Eastern religions, which do not believe in the Theanthropic nature of Christ and the Holy Trinity. They are influenced by the philosophical dialectic, which has been surpassed by the Revelation of God. These traditions are unaware of the notion of personhood and thus the hypostatic principle. And love, as a fundamental teaching is totally absent. One may find, of course, in these Eastern religions an effort to divest themselves of images and rational thoughts, but this is in fact a movement towards nothingness, to non-existence. There is no path leading their "disciples" to theosis of the whole man. There are many elements of demonic "spirituality" in Eastern religions. This is why a vast and chaotic gap exists between Orthodox spirituality and the Eastern religions, in spite of certain external similarities in terminology. For example, Eastern religions may employ terms like ecstasy, dispassion, illumination, noetic energy et.c. but they are impregnated with a content different from corresponding terms in Orthodox spirituality. ORTHODOX SPIRITUALITY by

3188:, is considered to have transformed the opinion of the Western Church regarding Palamism. Patrick Carey asserts that, before Meyendorff's 1959 doctoral dissertation on Palamas, Palamism was considered by Western theologians to be a "curious and sui generis example of medieval Byzantium's intellectual decline". Andreas Andreopoulos cites the 1910 Catholic Encyclopedia article by Fortescue as an example of how Barlaam's distrustful and hostile attitude regarding hesychasm survived until recently in the West, adding that now "the Western world has started to rediscover what amounts to a lost tradition. Hesychasm, which was never anything close to a scholar's pursuit, is now studied by Western theologians who are astounded by the profound thought and spirituality of late Byzantium." Carey characterizes Meyendorff's thesis as a landmark study of Palamas that "set Palamas firmly within the context of Greek patristic thought and spirituality" with the result that Palamism is now generally understood to be "a faithful witness to the long-standing Eastern Christian emphasis on deification (theosis) as the purpose of the divine economy in Christ." Meyendorff himself describes the twentieth-century rehabilitation of Palamas in the Western Church as a "remarkable event in the history of scholarship." According to 3502:"No doubt the leaders of the party held aloof from these vulgar practices of the more ignorant monks, but on the other hand they scattered broadcast perilous theological theories. Palamas taught that by asceticism one could attain a corporal, i.e. a sense view, or perception, of the Divinity. He also held that in God there was a real distinction between the Divine Essence and Its attributes, and he identified grace as one of the Divine propria making it something uncreated and infinite. These monstrous errors were denounced by the Calabrian Barlaam, by Nicephorus Gregoras, and by Acthyndinus. The conflict began in 1338 and ended only in 1368, with the solemn canonization of Palamas and the official recognition of his heresies. He was declared the 'holy doctor' and 'one of the greatest among the Fathers of the Church', and his writings were proclaimed 'the infallible guide of the Christian Faith'. Thirty years of incessant controversy and discordant councils ended with a resurrection of polytheism" 5092:"Father John's exposition of Palamas' doctrine of God is fairly well done. However, one must overlook his theories concerning Christological correctives and the Palamite originalities which he tries to find everywhere. Meyendorff pictures Palamas as constantly (whether consciously or unconsciously is not always clear) applying to the theology of St. Dionysius Christological correctives It is obvious that Meyendorff, in support of his theory concerning Christological correctives, has found differences between Palamas and Dionysius and similarities between Barlaam and Dionysius which do not exist, and at the same time has exaggerated the differences which may exist between Palamas and Dionysius all out of proportion to their actual importance for support of his thesis. One could go so far as to claim that Meyendorff fails to demonstrate even one point on which Palamas and Dionysius differ" (John S. Romanides, " 2099:. Although this condemnation 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 undemonstrable 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 5132:"Well, with the commemoration of St. Gregory coming up, I thought this would be a good time to take a look at St. Gregory's theology. The first thing we must understand about Palamism, is that there is absolutely no such thing. Palamism is the invention of Roman Catholic thinkers—I will not call them theologians—who wanted to justify their own heresy by giving what is the undoubted and traditional teaching of the Orthodox Church an exotic label, turning it into an historically conditioned 'ism.' All St. Gregory did was to express the age-old teaching of the Church within the framework of the contemporary controversy over the nature of Hesychast methods of prayer. Behind all of the talk about navel-gazing and seeing lights lay a fundamental distinction that Orthodox theologians have been making since at least the time of St. Athanasius." 4892:"Palamas taught that by asceticism one could attain a corporal, i.e. a sense view, or perception, of the Divinity. He also held that in God there was a real distinction between the Divine Essence and Its attributes, and he identified grace as one of the Divine propria making it something uncreated and infinite. These monstrous errors were denounced by the Calabrian Barlaam, by Nicephorus Gregoras, and by Acthyndinus. The conflict began in 1338 and ended only in 1368, with the solemn canonization of Palamas and the official recognition of his heresies. He was declared the 'holy doctor' and 'one of the greatest among the Fathers of the Church', and his writings were proclaimed 'the infallible guide of the Christian Faith'. Thirty years of incessant controversy and discordant councils ended with a resurrection of polytheism" 2116:

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

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whereas Orthodoxy is hesychastic. Scholastic theology tried to understand logically the Revelation of God and conform to philosophical methodology. Characteristic of such an approach is the saying of Anselm of Canterbury: "I believe so as to understand". The Scholastics acknowledged God at the outset and then endeavoured to prove His existence by logical arguments and rational categories. In the Orthodox Church, as expressed by the Holy Fathers, faith is God revealing Himself to man. We accept faith by hearing it not so that we can understand it rationally, but so that we can cleanse our hearts, attain to faith by "theoria" and experience the Revelation of God. ORTHODOX SPIRITUALITY by

2485:). The divine energies concern the mutual relations between the Persons of the Trinity (within the divine life) and also God's relation with creatures, to whom they communicate the divine life. According to Palamas, God's essence and his energies are differentiated from all eternity, and the distinction between them is not merely a distinction drawn by the human mind. He maintained the Orthodox doctrine that it remains impossible to know God in His essence (to know who God is in and of Himself), but possible to know God in His energies (to know what God does, and who He is in relation to the creation and to man), as God reveals himself to humanity. In doing so, he made reference to the 4463:

higher than abstract theology, that is, than rational theology, and it belongs only to those who have attained dispassion. It is not yet union; the ecstasy which is unceasing prayer of the nous, in which one's nous has continuous remembrance of God and has no relation with the `world of sin', is not yet union with God. This union comes about when the Paraclete "...illuminates from on high the man who attains in prayer the stage which is superior to the highest natural possibilities and who is awaiting the promise of the Father, and by His revelation ravishes him to the contemplation of the light" (2,3,35; CWS p. 65). Illumination by God is what shows His union with man. (GK:

4970:...Saint Gregory is not well known to the common pious, and his study by theologians is scant compared to the tomes that have been dedicated to the other Fathers. In Greece, it was not until the recent past that anyone showed any critical attention toward a collection of the Saint's writings. And, greatly owing to his rejection by the West and the proverbial "Western captivity" of many Orthodox theologians, some Greek theologians have only a rudimentary familiarity with Saint Gregory and his importance to Orthodox thought. (Happily, the state of Palamite studies in the Slavic traditions is better developed and more profound.) 4617:, and this by virtue of his election to that See, what was for the Orthodox the universal goal of the Christian Faith, that criterion of spiritual authority that brought Patriarch and pauper into a oneness of spiritual authority and charismatic power. Here, in the collision between Papism and Hesychasm, politics and theology, inextricably bound together in a complex web of historical events, brought about an extraordinary deadlock in what are to this day 'seemingly irreconcilable differences of doctrine' that lay at the heart of Orthodox and Roman Catholic relations in the thirteenth and fourteenth centuries" ( 3192:, some Western theologians, both Roman Catholic and Anglican, see the theology of Palamas as introducing an inadmissible division within God. However, some Western scholars maintain that there is no conflict between Palamas's teaching and Roman Catholic thought. For example, G. Philips asserts that the essence–energies distinction as presented by Palamas is "a typical example of a perfectly admissible theological pluralism" that is compatible with the Roman Catholic magisterium. Some Western theologians have incorporated the essence–energies distinction into their own thinking. 3675:

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" (

4613:"The Hesychastic Controversy, in essence, gave theological expression to the Orthodox resistance to Papal supremacy. ... In many ways, then, the Hesychastic Controversy brought Orthodox soteriology into direct conflict with the rise of Papal monarchy. Whereas for the Palamites and for Orthodox soteriology, each individual may attain to the status of 'vicar of Christ', by virtue of his transformation, purification, union with God, and deification by Grace, the Papal monarchy came to claim for the person of the Bishop of Rome 3086:, an identification that may have been motivated in part by the fact that "quietism" is the literal translation of "hesychasm". However, according to Gordon Wakefield, "To translate 'hesychasm' as 'quietism', while perhaps etymologically defensible, is historically and theologically misleading." Wakefield asserts that "the distinctive tenets of the seventeenth century Western Quietists is not characteristic of Greek hesychasm." Similarly, Kallistos Ware argues that it is important not to translate "hesychasm" as "quietism". 5734: 2984:"When I was attempting to learn the truth about this doctrine (he says), while living at Constantinople, when I had been sent to the emperor Palaiologos by the aforementioned supreme pontiff, I sought to know what it is, but was unable either by word or action to comprehend anything certain regarding this opinion and impious doctrine. For this reason, again, I was forced to attack them with harsh words and to provoke them, as it were, using certain arguments." 4713:, in the presence of Pope Eugene III, condemned, on the instance of St. Bernard of Clairvaux, the doctrine of Gilbert of Poitiers, who, according to the accusation of his opponents, posited a real difference between Deus and Divinitas, so that there would result a quaternity in God (Three Persons plus Godhead). This teaching, which is not obvious in Gilbert's writings, was rejected at the Council of Rheims (1148) in the presence of Pope Eugene III ( 2509:. He taught that the essence of God can never be known by his creature even in the next life, but that his uncreated energies or operations can be known both in this life and in the next, and convey to the Hesychast in this life and to the righteous in the next life a true spiritual knowledge of God. In Palamite theology, it is the uncreated energies of God that illumine the Hesychast who has been vouchsafed an experience of the Uncreated Light. 1984:, which has been called "the mantra of the Orthodox Church", although the term "Jesus Prayer" is not found in the Fathers of the Church. This exercise, which for the early Fathers represented just a training for repose, the later Byzantines developed into a spiritual work of its own, attaching to it technical requirements and various stipulations that became a matter of serious theological controversy (see 2128:" (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, in Runciman's opinion, was more than his equal in knowledge, intellect and expository skills. 3165:

and East Roman theology, as has been generally believed". Romanides also criticizes Meyendorff for attributing numerous "originalities" to Palamas and for portraying Palamas as applying "Christological correctives" to the Platonism of Dionysius the Areopagite. According to Duncan Reid, the debate between Meyendorff and Romanides centered on the relationship between nominalism and Palamite theology.

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system, is then viewed as the apophatic expression of a mystical existentialism. Accepted by the Orthodox world (with the exception of Romanides), this thesis justifies the Palamite character of contemporary research devoted to ontotheological criticism (Yannaras), to the metaphysics of the person (Clement), and to phenomenology of ecclesiality (Zizioulas) or of the Holy Spirit (Bobrinskoy).

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Efficacy or the Divine attributes." In contrast, Jürgen Kuhlmann argues that the Roman Catholic Church never judged Palamism to be heretical, adding that Palamas did not consider that the distinction between essence and energies in God made God composite. According to Kuhlmann, "the denial of a real distinction between essence and energies is not an article of Catholic faith". The

3172:, has objected to the term "Palamism". According to Carlton, Palamas's teachings express an Orthodox tradition that long preceded Palamas, and "Roman Catholic thinkers" coined the term "Palamism" in order to "justify their own heresy by giving what is the undoubted and traditional teaching of the Orthodox Church an exotic label, turning it into an historically conditioned 'ism'". 1871: 2120:. When asked about the light which 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 hypostasis. Barlaam commented snidely, "I must confess that I do not know what this light is. I only know that it does not exist." 2239:"Palamism" and of "Kantakouzenism" are usually equated. Steven Runciman points out that "while the theological dispute embittered the conflict, the religious and political parties did not coincide." The aristocrats supported Palamas largely due to their conservative and anti-Western tendencies as well as their links to the staunchly 4590:"... these moments of external relations with the West come at the extreme chronological ends of the Palamite controversy itself, which seems to have been focused almost wholly internally for the duration of its primary activity. It seems wrong, for example, to say that the controversy was one between Orthodoxy and the Papacy" ( 4498:. Those who remain selfish and self-centered with a hardened heart, closed to God's love, will not see the glory of God in this life. However, they will see God's glory eventually, but as an eternal and consuming fire and outer darkness. From FRANKS, ROMANS, FEUDALISM, AND DOCTRINE/Diagnosis and Therapy Father 2311:("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". 4634:

Western theology however has differentiated itself from Eastern Orthodox theology. Instead of being therapeutic, it is more intellectual and emotional in character. In the West, Scholastic theology evolved, which is antithetical to the Orthodox tradition. Western theology is based on rational thought

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Theosis-Divinisation: It is the participation in the uncreated grace of God. Theosis is identified and connected with the theoria (vision) of the uncreated Light (see note above). It is called theosis in grace because it is attained through the energy, of the divine grace. It is a co-operation of God

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There is illumination, vision of God, and constant vision (for hours, days, weeks, even months). Noetic prayer is the first stage of theoria. Theoretical man is one who is at this stage. In Patristic theology, the theoretical man is characterized as the shepherd of the sheep. ORTHODOX SPIRITUALITY by

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From Palamas's time until the 20th century, Western theologians generally rejected the contention that, in the case of God, the distinction between essence and energies is real rather than notional (in the mind). In their view, affirming an ontological essence–energies distinction in God contradicted

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Between the years 1341 and 1368, negotiations between the Byzantine imperial court and the popes, aimed at bringing about a crusade against the Turks and a union of the Churches, were sporadic but continuous. There truly was never a lack of Latins in the East, and one could also find there Greeks who

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The light which shone at Tabor, during the Transfiguration of the Savior, is declared to be neither a creature nor the essence of God, but the uncreated and natural grace and illumination fountaining eternally and inseparably from the divine essence itself: μήτε κτίσμα εἶναι θειότατον ἐκεῖνο φῶς μήτε

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In May 1351, a patriarchal council conclusively exonerated Palamas and condemned his opponents. 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

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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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The vision of the uncreated light, which offers knowledge of God to man, is sensory and supra-sensory. The bodily eyes are reshaped so they see the uncreated light, "this mysterious light, inaccessible, immaterial, uncreated, deifying, eternal", this "radiance of the Divine Nature, this glory of the

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Proper preparation for vision of God takes place in two stages: purification, and illumination of the noetic faculty. Without this it is impossible for man's selfish love to be transformed into selfless love. This transformation takes place during the higher level of the stage of illumination called

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abandons every connection with created things: first "with everything evil and bad, then with neutral things" (2,3,35; CWS p. 65). Ecstasy is mainly withdrawal from the opinion of the world and the flesh. With sincere prayer the nous "abandons all created things" (2,3,35; CWS p. 65). This ecstasy is

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as well do not have the perfection of the therapeutic tradition which the Orthodox Church has. Their doctrine of the filioque is a manifestation of the weakness in their theology to grasp the relationship existing between the person and society. They confuse the personal properties: the "unbegotten"

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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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While the Eastern Church went through a tempestuous period in which the controversy was heatedly debated resulting ultimately in a series of councils alternately approving and condemning doctrine concerning hesychasm, the Western Church paid scant attention to the controversy in the East and made no

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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. 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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were characterized as "magic" by the Western Christians. More recently, some Roman Catholic thinkers have taken a positive view of Palamas's teachings, including the essence–energies distinction, arguing that it does not represent an insurmountable theological division between Roman Catholicism and

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The Latins' weakness to comprehend and failure to express the dogma of the Trinity shows the non-existence of empirical theology. The three disciples of Christ (Peter, James and John) beheld the glory of Christ on Mount Tabor; they heard at once the voice of the Father: "this is my beloved Son" and

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The Hesychasm or Palamite controversy was not a conflict between Orthodoxy and the Papacy. However, some Orthodox sources assert that it resulted in a direct theological conflict between Eastern Orthodox theology and the rise of Papal authority and Western or Latin theology based on Scholasticism.

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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

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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.

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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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It became clear that the dispute between Barlaam and Palamas was irreconcilable and would require the judgment of an episcopal council. A series of six patriarchal councils, also known as the Hesychast synods, was held in Constantinople on 10 June and August 1341, 4 November 1344, 1 and 8 February

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monasteries. Nonetheless, 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

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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, the monastic communities of Mount Athos wrote the Hagioritic Tome under the supervision and inspiration of Palamas. Although the Tome does not mention Barlaam by name,

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have criticized Meyendorff's understanding of Palamas. Romanides criticizes Meyendorff's analysis of the disagreement between Palamas and Barlaam, as well as Meyendorff's claim that the disagreement represents an internal conflict within Byzantine theology rather than "a clash between Franco-Latin

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There are in God two inseparable things: the essence and the natural and substantial operation flowing from the essence in line with the relationship of cause and effect. The essence is imparticipable, the operation is participable; both the one and the other are uncreated and eternal: κατὰ τὸ τῆς

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Theoria: Theoria is the vision of the glory of God. Theoria is identified with the vision of the uncreated Light, the uncreated energy of God, with the union of man with God, with man's theosis (see note below). Thus, theoria, vision and theosis are closely connected. Theoria has various degrees.

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held that a lack of distinction between the divine essence and the divine attributes was a dogma of the Roman Catholic Church, adding, "In the Greek Church, the 14th century mystic-quietistic Sect of the Hesychasts or Palamites taught a real distinction between the Divine Essence and the Divine

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The light of Tabor is the ineffable and eternal glory of the Son of God, the kingdom of heaven promised to the saints, the splendor in which he shall appear on the last day to judge the living and the dead: δόξαν ἀπόρρητον τῆς θεότητος, ἄχρονον τοῦ Υἱοῦ δόξαν καὶ βασιλείαν καὶ κάλλος ἀληθινὸν καὶ

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This real distinction between essence and operation does not destroy the simplicity of God, as the saints teach together with the pious mindset of the Church: κατὰ τὰς τῶν ἁγίων θεοπνεύστους θεολογίας καὶ τὸ τῆς Ἐκκλησίας εὐσεβὲς φρόνημα, μετὰ τῆς θεοπρεποῦς ταύτης διαφορᾶς καὶ τὴν θείαν ἁπλότητα

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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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Palamas synthesized the different traditions of theoria into an understanding of theoria that, through baptism, one receives the Holy Spirit. Through participation in the sacraments of the Church and the performance of works of faith, one cultivates a relationship with God. If one then, through

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The most recent set of anathemas that were added to the Synodikon of Orthodoxy is titled "Chapters against Barlaam and Akindynos"; these contain anathemas and acclamations that are the expression of the official Palamist doctrine. The Synodikon thus canonizes the principal theses formulated by

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Cydones. 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

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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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For J. Meyendorff, Gregory Palamas has perfected the patristic and concilar heritage, against the secularizing tide that heralds the Renaissance and the Reformation, by correcting its Platonizing excesses along biblical and personalist lines. Palamitism, which is impossible to compress into a

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of 1909, Simon Vailhé accused Palamas's teachings that humans could achieve a corporal perception of the Divinity and his distinction between God's essence and his energies as "monstrous errors" and "perilous theological theories". He further characterized the Eastern canonization of Palamas's

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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

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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

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People had heard Palamas boast that he could see the light of God with his eyes, and had accused him of blasphemy; but, since Isaias, the Patriarch of Constantinople (1323–1334), was himself a monk of Athos and a disciple of Palamas, the opposition had not been very successful. Hesychasm by

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reports on this repression as late as 1397. Examples of resistance included the metropolitan of Kiev and the patriarch of Antioch; 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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was not primarily a religious conflict, the theological dispute between the supporters and opponents of Palamas did play a role in the conflict. Although several significant exceptions leave the issue open to question, in the popular mind (and traditional historiography), the supporters of

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The last half of the twentieth century saw a remarkable change in the attitude of Roman Catholic theologians to Palamas, a "rehabilitation" of him that has led to increasing parts of the Western Church considering him a saint, even if formally uncanonized. The work of Orthodox theologian,

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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

2300:, and excommunicated Akindynos. Isidore Buchiras, who had been excommunicated by the third synod, was now made patriarch. In the same month, the Barlaamite party held a competing synod which refused to acknowledge Isidore and excommunicated Palamas. Akindynos having died in 1348, 2944:

had converted to Catholicism. It was thus inevitable that the noise of the quarrel which was dividing the Byzantine Church into two rival factions would reach the ears of Westerners and, in particular, that the pope's legates would, one day or another, have to deal with it.

3014:"Then he wrote about the light which appeared upon Mt. Tabor, asserting that it was uncreated and was not God's essence, but some sort of divine operation, which is a thing one cannot endure to hear: for nothing is uncreated apart from the divine essence." (PG 154, 838.) 2561:

God, as deification has three stages in its process of transformation. Theosis as such is the goal, it is the purpose of life, and it is considered achievable only through a synergy (or cooperation) between humans' activities and God's uncreated energies (or operations).

2512:

Historically, Western Christianity has tended to reject the essence–energies distinction, characterizing it as a heretical introduction of an unacceptable division in the Trinity and suggestive of polytheism. Further, the associated practice of hesychasm used to achieve

3034:"Certain Greeks reported that the aforesaid emperor Kantakouzenos and the Church of the Greeks had introduced, into their doctrine, a multitude of divinities, superior and inferior, such that they claim that those things which are in God really differ among themselves." 2082:

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

3009:

went on to say: ἄλλο ἡ οὐσία, ἄλλο ἡ ἐνέργεια, ἄλλο τὸ ἔχον, ἄλλο τὸ ἐχόμενον . Furthermore, he proclaimed the existence of a divine uncreated light, which was not identified with the divine essence: something which was absolutely unacceptable to western theology:

2524:

More recently, some Roman Catholic thinkers have taken a positive view of Palamas's teachings, including the essence–energies distinction, arguing that it does not represent an insurmountable theological division between Roman Catholicism and Eastern Orthodoxy.

2038:

to refer to the practice and to the practitioner of a method of mental ascesis that involves the use of the Jesus Prayer assisted by certain psychophysical techniques. The hesychasts stated that at higher stages of their prayer practice they reached the actual

2435:Ἐκκλησίας εὐσεβὲς φρόνημα ὁμολογοῦμεν οὐσίαν ἐπὶ Θεοῦ καὶ οὐσιώδε καὶ φυσικὴν τούτου ἐνέργειαν ... εἶναι καὶ διαφορὰν ἀδιάστατον κατὰ τὰ ἄλλα καὶ μάλιστα τὰ αἴτιον καὶ αἰτιατόν, καὶ ἀμέθεκτον καὶ μεθεκτόν, τὸ μὲν τῆς οὐσίας, τὸ δὲ ἐνεργείας (2nd anathema). 2244:

they had in the past. 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.

1968: 2884:

out of fishermen" (i.e., makes saints even out of uneducated people). In his anti-hesychastic works Barlaam held that knowledge of worldly wisdom was necessary for the perfection of the monks and denied the possibility of the vision of the divine life.

2991:

In 1366 it is clear that he had not comprehended anything. In 1355, after the dispute between the two protagonists, he was still very much in the dark about it. Nevertheless, he thought at one point that he had understood, after his conversations with

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According to Norman Russell, Orthodox theology was dominated by an "arid scholasticism" for several centuries after the fall of Constantinople. Russell asserts that, after the Second World War, modern Greek theologians have re-engaged with the

2364:

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.

3457:

in the interlude between the first and second periods of iconoclasm. The renewal of monasticism led to a deepening sense of the importance of the inner wisdom represented by the monks. A pivotal figure in this, controversial in his time, was

2500:

While critics of his teachings argue that this introduces an unacceptable division in the nature of God, Palamas' supporters argue that this distinction was not an innovation but had in fact been introduced in the 4th century writings of the

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withdraws into solitude in order that he or she may enter into a deeper state of contemplative stillness. By means of this stillness, the mind is calmed, and the ability to see reality is enhanced. The practitioner seeks to attain what the

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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

4421: 3064: 898: 2276:. 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 Roman Catholic Church and was appointed 2136:

In response to Barlaam's attacks, Palamas wrote nine treatises entitled "Triads For The Defense of Those Who Practice Sacred Quietude". The treatises are called "Triads" because they were organized as three sets of three treatises.

1975:

An exercise long used among Christians for acquiring contemplation, one "available to everyone, whether he be of the clergy or of any secular occupation", involves focusing the mind by constant repetition of a phrase or word. Saint

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around 1366-1367. In this letter, published by Arcudius in Greek and Latin in his work Opusclua aurea theologica circa processionem Spiritus Sancti (Rome, 1630) and reproduced in PG 154, 835-838, he notess that, having been sent by

3938:

NOTES ON THE PALAMITE CONTROVERSY and RELATED TOPICS by John S. Romanides The Greek Orthodox Theological Review, Volume VI, Number 2, Winter, 1960–61. Published by the Holy Cross Greek Orthodox Theological School Press, Brookline,

2413:. Palamas himself explicitly stated that he had seen the uncreated light of Tabor and had the vision of God called theoria. Theosis is deification obtained through the practice of Hesychasm and theoria is one of its last stages as 4709:). The reason lies in the absolute simplicity of God. The acceptance of a real distinction (distinctio realis) would lead to acceptance of a composition in God, and with that to a dissolution of the Godhead. In the year 1148, a 2908:

on Mount Tabor, that they were in fact seeing the uncreated light of God; and that it is possible for others to be granted to see that same uncreated light of God with the help of certain spiritual disciplines and contemplative

908: 3867: 3056:, the scholastic theory that God is pure actuality prevented Palamism from having much influence in the West, and it was from Western scholasticism that hesychasm's philosophical opponents in the East borrowed their weapons. 2375:

According to Aristeides Papadakis, "all (modern) Orthodox scholars who have written on Palamas — Lossky, Krivosheine, Papamichael, Meyendorff, Christou — assume his voice to be a legitimate expression of Orthodox tradition."

2925:

In 1966, Nicholas Wiseman characterized Gregory Palamas as "the only major Orthodox spokesman since the schism with Rome" and asserted that a positive reassessment of his theology "would surely benefit the cause of unity."

2996:, who had, at one point, conceded that between God's essence and his attributes there is only a distinction of reason, κατ’ ἐπίνοιαν. But he was soon disappointed when he read the account of these discussions, written by 953: 958: 2963:. What impression Paul took away from this theological jousting match we can gather from a letter which he wrote to the pope and cardinals to give them an account of the discussions he had had with the ex-emperor 2565:

Theosis results from leading a pure life, practicing restraint and adhering to the commandments, putting the love of God before all else. This metamorphosis (transfiguration) or transformation results from a deep

2140:

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.

3004:

thought that the διαίρεσις πραγματική , or even the διάκρισις πραγματική , had been denied, and only the διαίρεσις κατ’ ἐπίνοιαν was admitted; but in fact a real difference, διαφορὰ πραγματική, was maintained.

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Palamism uses the essence–energies distinction to explain how theosis is possible despite God's transcendence. According to Palamism, the divine essence remains transcendent and inaccessible, even after the

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Some Roman Catholic writers, in particular G. Philips and A.N. Williams, deny that Palamas regarded the distinction between the Essence and Energies of God as a real distinction, and Orthodox theologian

4210:

Saint Gregory insists that to theologize "is permitted only to those who have passed examinations and have reached theoria, and who have been previously purified in soul and body, or at least are being

2295:

In 1347, however, their protector, John VI Kantakouzenos, entered Constantinople and forced his opponents to crown him co-emperor. In February 1347, a fourth synod was held which deposed the patriarch,

2070:

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

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and the saints, and proceeds in faith past the point of rational contemplation, one can experience God. Palamas stated that this is not a mechanized process because each person is unique, but that the

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Palamas taught that the truth is a person, Jesus Christ, a form of objective reality. In order for a Christian to be authentic, he or she must experience the Truth (i.e. Christ) as a real person (see

450: 4249:

of the Father, the "begotten" of the Son and the procession of the Holy Spirit. The Father is the cause of the "generation" of the Son and the procession of the Holy Spirit. ORTHODOX SPIRITUALITY by

1912:, Palamas distinguished between God's inaccessible essence and the energies through which he becomes known and enables others to share his divine life. The central idea of the Palamite theology is a 3284: 2153:

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

948: 2574:

is achieved by the pure of heart who are no longer subject to the afflictions of the passions. It is a gift from the Holy Spirit to those who, through observance of the commandments of God and

1931:. Palamism has been described as representing "the deepest assimilation of the monastic and dogmatic traditions, combined with a repudiation of the philosophical notion of the exterior wisdom". 2107:

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.

5010: 2796:

to "go into your closet to pray", hesychasm in tradition has been the process of retiring inward by ceasing to register the senses, in order to achieve an experiential knowledge of God (see

4705:"In distinguishing between God and His attributes, one is going against a doctrine of the faith: 'The Divine Attributes are really identical among themselves and with the Divine Essence' ( 3126:

According to Michael Angold, the "rediscovery of writings by theologians of the last century has played a crucial role in the construction of present-day Orthodoxy. A pioneering work was

2935:

pronouncement about it, although Western theologians generally rejected the Palamite doctrine until the 20th century, when they began to "rediscover the riches of the Orthodox tradition".

1857: 933: 4373:"the West confuses God's essence with his energy, regarding the energy as a property of the divine essence and interpreting the latter as "pure energy" (actus purus)" (Christos Yannaras, 1295: 83: 5831: 5826: 5821: 5816: 5811: 4386:"This distinction is contrary to the Western confusion of the uncreated essence with the uncreated energies and this is by the claim that God is Actus Purus" (George C. Papademetriou, 3105:, claimed that "the real distinction between God's essence and operation remains one more principle, though it is rarely insisted on now, in which the Orthodox differ from Catholics". 2715:

faith. Once a person discovers Christ (through the Orthodox church), they begin the process of theosis, which is the gradual submission to the Truth (i.e. God) in order to be deified (

1950:

The rejection of Palamism by the West and by those in the East who favoured union with the West (the "Latinophrones"), actually contributed to its acceptance in the East, according to

4813: 1256: 938: 5806: 5683: 4565:

divinity, this beauty of the heavenly kingdom" (3,1,22;CWS p. 80). Palamas asks: "Do you see that light is inaccessible to senses which are not transformed by the Spirit?" (2,3,22).

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with the help of diaspora theologians and Western patristic scholars. Included in this re-engagement with the Greek Fathers has been a rediscovery of Palamas by Greek theologians.

2193:

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

3922: 755: 4175:

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.

3734:

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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The word θεότης does not apply solely to the divine essence, but is said also of its operation, according to the inspired teaching of the saints and the mindset of the Church.

5836: 4356:"We must distinguish between God's substance or essence, and his energies – as differentiated realities present in God from all eternity, and not simply by his saving action 2150:

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.

1142: 873: 5571:"Hesychasts and Zealots :Spiritual flourishing and social crisis in 14th century Byzantium" by Fr George Metallinos, former Dean of the Athens University School of Theology 1059: 923: 903: 2409:). Theoria is obtained according to Eastern Orthodox theology by way of contemplative prayer called hesychasm and is the vision of God as the uncreated light i.e. the 1428: 918: 913: 5885: 3151:

describes Meyendorff's characterization of Palamas' theology and the reception of Meyendorff's thesis by the Orthodox world of the latter half of the 20th century:

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also indicated his hesitancy to accept the view that for Palamas it was, in the full scholastic sense, a real distinction, rather than a formal distinction in the

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

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effects, because no part of God whatsoever could be directly perceived by humans. The Orthodox interpreted his position as denying the renewing power of the

2405:

as asserting that one cannot be a genuine or a true theologian or teach knowledge of God without having experienced God, as is defined as the vision of God (

856: 846: 5560: 3628: 1642: 1049: 1018: 591: 476: 3180:

Jeffrey D. Finch asserts that "the future of East–West rapprochement appears to be overcoming the modern polemics of neo-scholasticism and neo-Palamism".

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recommended use of the phrase "O God, make speed to save me: O Lord, make haste to help me". Another formula for repetition is the name of Jesus, or the

5713: 5708: 4449:

that "Paradise is the love of God, in which the bliss of all the beatitudes is contained," and that "the tree of life is the love of God" (Homily 72).

878: 690: 685: 2348:. However, by the end of the fourteenth century, Palamism had become accepted in those locations as well as in all the other Eastern patriarchates. 6149: 5723: 2352: 1843: 1034: 700: 624: 3142:(Paris, 1944; English translation, London, 1957), who first brought Palamism to the attention of a wider public, non-Orthodox as well as Orthodox. 5586:

International Conference on the Philosophy and Theology of St Gregory Palamas, 7–15 March 2012, with links to on line material from the Conference

5344: 5275: 4164: 4003:

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

3774:

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

3747:

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

3019: 3001: 2948: 2727:

of God is unknowable, it also cannot be experienced. Palamas expressed theoria as an experience of God as it happens to the whole person (soul or

2591: 2315: 2047:, i.e., Uncreated Divine Light or photomos seen by the apostles in the event of the Transfiguration of Christ and Saint Paul while on the road to 1546: 654: 5649: 4473:

that has been purified by ascetic practice. Orthodox Psychotherapy Section The Knowledge of God according to St. Gregory Palamas by Metropolitan

4314: 4255: 4229: 5935: 5718: 2277: 1238: 1195: 695: 614: 496: 2679:

Following Christ's instruction to "go into your room or closet and shut the door and pray to your father who is in secret" (Matthew 6:6), the

2322:

their followers; at the same time, a series of acclamations were also declared in favor of Gregory Palamas and the adherents of his doctrine.

1266: 1261: 5669: 5565: 5521: 5475: 5449: 5427: 5274:"Several Western scholars contend that the teaching of St. Gregory Palamas himself is compatible with Roman Catholic thought on the matter" ( 5237: 5210: 5117: 5064: 5037: 4993: 4877: 4850: 4823: 4766: 4690: 4482: 4428: 4341: 4195: 4123: 4011: 3960: 3906: 3782: 3755: 3719: 3442: 3375: 2289: 1823: 1541: 4641: 4277: 4049: 3543: 2227: 6086: 3306: 2889: 2297: 1813: 1803: 1630: 1407: 1289: 507: 485: 123: 4546:, p. 73, compiled by Igumen Chariton of Valamo, trans, E. Kadloubovsky and E.M. Palmer, ed. Timothy Ware, 1966, Faber & Faber, London. 5200: 4143: 5878: 3071: 2716: 2705: 2654: 2549: 2534: 2514: 2414: 1943: 1905: 1521: 4591: 3480: 3134:(St Petersburg/Alexandria, 1911), a serious study which had, however, little impact on Orthodox theology at the time. It was of course 6134: 6041: 5252: 5227: 4185: 2091:. Around 1336, Gregory Palamas received copies of treatises written by Barlaam against the Latins, condemning their insertion of the 1491: 1458: 1248: 1228: 831: 417: 5544: 5499: 5419: 5401: 5393: 5367: 5355: 5332: 5309: 5286: 5262: 5186: 5166: 4680: 4522: 4068: 3841: 3616: 3530: 2517:

was characterized as "magic". Eastern Orthodox theologians have criticized Western theology, and its traditional theory that God is

1005: 5405: 4756: 4001: 3772: 3745: 2506: 2456: 1913: 1321: 103: 4717: 5581:

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

5054: 4725: 2335:

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

1181: 1118: 634: 5321: 5298: 5107: 4087: 2630:. Theosis is possible because of God's energies, "through which God becomes known to us and makes us share in the divine life". 4360:, much less as a merely 'formal' distinction, something demanded by the limited operating capacities of human minds" (Nichols, 3234: 3083: 3023: 2258: 2100: 2084: 1928: 1147: 1123: 1103: 1089: 198: 73: 4410:

DEIFICATION AS THE PURPOSE OF MAN'S LIFE By Archimandrite George Abbott of the Holy Monastery of St. Gregorios on Mount Athos

6159: 6154: 5871: 5490: 5155: 1687: 2394:), meaning that Orthodox theology and its theologians are validated by ascetic pursuits, rather than academic degrees (i.e. 5607: 4867: 4840: 3709: 2431:οὐσίαν Θεοῦ, ἀλλ᾽ ἄκτιστον καὶ φυσικὴν χάριν καὶ ἔλλαμψιν ἐξ αὐτῆς τῆς θείας οὐσίας ἀχωρίστως ἀεὶ προϊοῦσαν (1st anathema). 2253:

1347 and 28 May 1351 to consider the issues. Collectively, these councils are accepted as having ecumenical status by some

2881: 2540: 2209:

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

1954:, who adds: "Very soon Latinism and Antipalamism, in the minds of many, would come to be seen as one and the same thing". 1658: 1586: 649: 173: 2218:

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

6129: 5771: 5639: 5143: 4983: 4658: 2351:

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

1942:

introduction of an unacceptable division in the Trinity. Further, the practices used by the later hesychasts to achieve

1828: 1401: 1223: 639: 599: 4503: 3896: 5961: 5955: 4781: 3676: 3640: 3254: 1778: 1069: 208: 5575: 4113: 5438:

Anstall, Kharalambos (2007). "Ch. 19, "Juridical Justification Theology and a Statement of the Orthodox Teaching"".

5093: 4212: 2594:), have achieved dispassion. According to the standard ascetic formulation of this process, there are three stages: 6061: 6031: 5940: 3264: 2731:), not just the mind or body, in contrast to an experience of God that is drawn from memory, the mind, or in time. 2623: 2579: 2265: 2264:

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

1218: 826: 783: 771: 434: 6071: 6046: 5920: 5894: 5080: 3940: 3927:(Thessaloniki 2000, pp. 131–140), English translation provided by the Apostoliki Diakonia of the Church of Greece 3459: 3229: 2758: 1920: 1282: 1176: 1029: 1010: 720: 481: 370: 365: 355: 213: 78: 2177:

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

6019: 6004: 5950: 5945: 5761: 3224: 2905: 2861: 2823: 2170: 1909: 1708: 1446: 1128: 1039: 851: 836: 745: 725: 715: 572: 491: 2390:

In Eastern Orthodoxy, theology is not treated as an academic pursuit; instead, it is based on revelation (see

1938:

has tended to reject Palamism, especially the essence–energies distinction, sometimes characterizing it as a

6144: 6056: 4918: 4710: 3045: 2754: 1924: 1890: 1551: 1316: 1098: 1054: 1044: 841: 710: 705: 442: 360: 238: 113: 6066: 4574: 1818: 983: 740: 410: 248: 2461:

Addressing the question of how it is possible for man to have knowledge of a transcendent and unknowable

6051: 5999: 5982: 5967: 5692: 5601:

Papers from the International Conference on Mysticism and Asceticism in St Gregory Palamas (Veroia 2015)

5591:

Papers from the International Conference on St Gregory Palamas (Thessaloniki, Veroia and Mt Athos, 2012)

3249: 3127: 3096: 3027: 3006: 2997: 2993: 2964: 2897: 2720: 2553:

or 'deification', understood as 'likeness to' or 'union with' God. Theosis refers to the attainment of

2231: 2088: 2060: 1753: 1511: 542: 68: 5614: 4758:

Partakers of the divine nature: the history and development of deificiation in the Christian traditions

4618: 1233: 5733: 5915: 5620: 4539: 4312: 4253: 4227: 4187:

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

3454: 3239: 2402: 2124:

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

2011:

having its roots in the Egyptian traditions of monasticism exemplified by such Orthodox monastics as

2003:

Under church tradition the practice of Hesychasm has it beginnings in the Bible, Matthew 6:6 and the

1935: 1763: 1728: 1113: 661: 567: 538: 375: 183: 5570: 1996:

Hesychasm is a form of constant purposeful prayer or experiential prayer, explicitly referred to as

5910: 5854: 5138: 5133: 3330: 3279: 3214: 2956: 2819: 2502: 2486: 2301: 2166: 2079: 1898: 1773: 1743: 393: 330: 243: 5655: 6139: 5987: 5509: 4639: 4578: 4474: 4275: 3259: 3197: 2973: 2952: 2827: 2385: 2369: 2235: 1723: 1653: 1367: 1306: 1171: 1108: 1082: 546: 456: 288: 268: 138: 3094:

The opposition of Western theologians to Palamism continued into the early 20th century. In the

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

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with man, since God is He Who operates and man is he who co-operates. ORTHODOX SPIRITUALITY by

6124: 6096: 6091: 5930: 5600: 5540: 5517: 5495: 5485: 5471: 5445: 5431: 5423: 5415: 5397: 5389: 5351: 5328: 5305: 5282: 5258: 5233: 5206: 5182: 5162: 5113: 5060: 5033: 4989: 4873: 4846: 4819: 4762: 4686: 4518: 4499: 4478: 4424: 4337: 4191: 4119: 4007: 3956: 3902: 3778: 3751: 3715: 3612: 3526: 3438: 3371: 3338: 3244: 3161: 3148: 2793: 2360: 2356: 2284: 2254: 2240: 2103:

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

2022:

learned hesychasm from Arsenius of Crete and spread the doctrine, bringing it to the monks on

2012: 1718: 1713: 1682: 1596: 1571: 1351: 1161: 403: 258: 178: 4331: 3660: 3605: 3590: 3434: 3365: 2700:

way that one experiences the uncreated light, or God, is through contemplative prayer called

778:

Autocephaly and canonicity recognized by Constantinople and 3 other autocephalous Churches:

5992: 5756: 5751: 5576:

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

5530: 5179:

The Transfiguration in Byzantine Theology and Iconography (St Vladimir's Seminary Press 2005

4927: 4621:

Orthodox and Roman Catholic Relations from the Fourth Crusade to the Hesychastic Controversy

4440: 4294: 3053: 2977: 2901: 2712: 2685: 2645: 2607: 2345: 2269: 2154: 2019: 2007:. The tradition of contemplation with inner silence or tranquility is shared by all Eastern 1758: 1733: 1561: 1336: 1213: 998: 735: 730: 619: 562: 203: 188: 163: 133: 5785: 5780: 5385: 4721: 4676: 4645: 4602: 4411: 4399: 4318: 4281: 4259: 4233: 4075: 3806: 3269: 3185: 3135: 2960: 2865: 2476: 1886: 1783: 1738: 993: 868: 821: 253: 233: 193: 51: 6076: 6036: 6009: 4714: 3449:

he ending of iconoclasm coincided with a renewal of the monastic life, heralded by the

3189: 3145: 3120: 2762: 2494: 2340: 2125: 2044: 1808: 1566: 1531: 1453: 1203: 1166: 988: 308: 4800: 2521:

in particular, for its alleged incompatibility with the essence–energies distinction.

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Archbishop Chrysostomos of Etna; Bishop Auxentios of Photiki; Archimandrite Akakios.

4091: 3427: 2599: 2395: 1748: 1672: 1637: 978: 335: 313: 263: 5015:. Vol. 28, n. 1, Spring. The Greek Orthodox Theological Review. pp. 39–54. 2161:. It was maintained by the Hesychasts to be of divine origin and to be identical to 6025: 5700: 5109:

Energies of the spirit: trinitarian models in Eastern Orthodox and Western theology

3274: 2969: 2869: 2845: 2838: 2567: 2544: 2490: 2202: 2178: 2096: 1981: 1977: 1951: 1501: 1356: 609: 557: 460: 325: 1988:), and remain of great interest to Byzantine, Russian and other eastern churches. 5534: 5439: 5027: 3799: 5972: 5742: 5626: 2893: 2877: 2857: 2853: 2815: 2809: 2627: 2615: 2518: 2410: 2314:

When Isidore I died in 1349, the Hesychasts replaced him by one of their monks,

2162: 2066: 2035: 2023: 1967: 1576: 1496: 1486: 1471: 1346: 1311: 675: 604: 128: 5905: 5590: 4931: 3575: 3219: 3059: 3049: 2575: 2391: 2206: 2194: 2182: 2174: 2004: 1677: 1556: 1536: 1390: 4895: 4297: 3505: 3403: 6081: 6014: 5849: 5595: 3925:Η Θεσσαλονίκη ως κέντρο Ορθοδόξου θεολογίας – προοπτικές στη σημερινή Ευρώπη 3101:

teachings as a "resurrection of polytheism". Fortescue, also writing in the

2740: 2704:. Theoria is cultivated through each of the steps of the growing process of 2701: 2697: 2693: 2680: 2663: 2587: 2158: 1939: 1894: 1870: 1606: 1601: 1591: 1581: 1506: 1414: 1326: 1208: 577: 514: 501: 388: 118: 108: 4960: 4534:"The contemplative mind sees God, in so far as this is possible for man"; 6101: 4465: 2746: 2692:

willful submission to God, is devotional and becomes humble, akin to the

2326:

Recognition that Palamas is in Accordance with the Earlier Church Fathers

2201:(men with their souls in their navels) and accused them of the heresy of 2117: 2092: 2048: 2008: 1616: 1611: 1466: 1396: 1373: 812: 168: 5661: 4682:

Historical theology: an introduction to the history of Christian thought

1904:

Seeking to defend the assertion that humans can become like God through

17: 5925: 3450: 3296: 3201: 2834: 2833:

Palamas taught that the "glory of God" revealed in various episodes of

2797: 2639: 2583: 2406: 2040: 1997: 1481: 1331: 318: 5863: 2872:

of God). In opposition to this teaching, Barlaam held that they were

2711:

The only true way to experience Christ, according to Palamas, was the

2417:

is catharsis, theoria, and then completion of deification or theosis.

2268:. The assembly, influenced by the veneration in which the writings of 3691:

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

2910: 2750: 2668: 2273: 1768: 1361: 644: 629: 5441:

Stricken by God? Nonviolent Identification and the Victory of Christ

5412:

Aristotle East and West: Metaphysics and the Division of Christendom

4477:

published by Birth of Theotokos Monastery, Greece (January 1, 2005)

4333:

Light from the East: Authors and Themes in Orthodox Theology, Part 4

3517: 3515: 3074:, has no mention of the words "energies", "hesychasm" or "Palamas". 3070:, the collection of Roman Catholic teachings originally compiled by 3022:

details that certain Greeks had kept the pope up to date about the

2849: 2841: 2724: 2471: 1966: 1869: 1476: 1379: 158: 789:

Spiritual independence recognized by Georgian Orthodox Church:

681:

Autocephalous Churches who are officially part of the communion:

5566:"Orthodox Psychotherapy" by Metropolitan Hierotheos of Nafpaktos 5468:

The Divinization of the Christian According to the Greek Fathers

4968:. Etna, California: Center for Traditionalist Orthodox Studies. 4469:) and clarity of vision. Vision here refers to the vision of the 4459: 4375:

Orthodoxy and the West: Hellenic Self-Identity in the Modern Age

3631:"The Jesus prayer is clearly the mantra of the Orthodox Church." 2728: 2000:. It is to focus one's mind on God and pray to God unceasingly. 1901:. Followers of Palamas are sometimes referred to as Palamites. 1341: 520: 5867: 5665: 5388:

The Mystical Theology of the Eastern Church, SVS Press, 1997. (

2676:

is considered as the 'beholding', 'seeing' or 'vision' of God.

4796: 2462: 1914:

distinction between the divine essence and the divine energies

4400:

THEOSIS as the goal human life by Archimandrite George Abbott

2780: 2766: 5094:

Notes on the Palamite Controversy and Related Topics, Part 2

5081:

Notes on the Palamite Controversy and Related Topics, Part 1

4623:(Etna, CA: Center for Traditionalist Orthodox Studies, 2001) 3367:

Light from the East: Authors and Themes in Orthodox Theology

4898:. Catholic Encyclopedia. New York: Robert Appleton Company. 3508:. Catholic Encyclopedia, New York: Robert Appleton Company. 2980:, and had not succeeded in attaining a clear view upon it: 2173:. Barlaam viewed this doctrine of "uncreated light" to be 3953:

Byzantine Theology: Historical trends and doctrinal themes

3425:

Hastings, Adrian; Mason, Alistair; Pyper, Hugh S. (2000).

2913:, although not in any automatic or mechanistic fashion. 2465:, Palamas drew a distinction between knowing God in his 2272:

were held in the Eastern Church, condemned Barlaam, who

4494:

theoria, literally meaning vision, in this case vision

3595:(St Vladimir's Seminary Press 19740-913836-12-5), p. 32 2880:, which, in the words of various Orthodox hymns, "made 4513:

Michael J. Christensen, Jeffery A. Wittung (editors),

3521:

Michael J. Christensen, Jeffery A. Wittung (editors),

762:

Autocephaly recognized by some autocephalous Churches

4755:

Christensen, Michael J.; Wittung, Jeffery A. (2007).

4496:

by means of unceasing and uninterrupted memory of God

3987: 3862: 3860: 3858: 3838:"Monachos.net - Gregory Palamas: Historical Timeline" 3830: 3828: 4815:

The Westminster Dictionary of Christian Spirituality

3140:

Essai sur la théologie mystique de l'Eglise d'Orient

5794: 5770: 5741: 5699: 5539:. Stanford, California: Stanford University Press. 4190:. St Vladimir's Seminary Press. 1997. p. 205. 2666:

resulting from the cultivation of watchfulness (Gk:

3798: 3426: 3408:, vol. VII, New York: Robert Appleton Company 2307:Sometime between 1344 and 1350, Palamas wrote the 5029:Orthodox Dogmatic Theology: The Experience of God 4869:Paths to the heart: Sufism and the Christian East 3895:Palamas, Saint Gregory; Meyendorff, John (1983). 3801:Merriam-Webster's encyclopedia of world religions 2652:refers to a stage of illumination on the path to 2165:which had been manifested to Jesus' disciples on 5494:. Oxford and New York: Oxford University Press. 5202:Biographical dictionary of Christian theologians 4911:"Modern Greek Theologians and the Greek Fathers" 3703: 3701: 3699: 3697: 3082:Western theologians often equated Palamism with 5199:Carey, Patrick W.; Lienhard, Joseph T. (2000). 4761:. Fairleigh Dickinson Univ Press. p. 243. 3890: 3888: 3302:Orthodox–Roman Catholic theological differences 2719:). Theoria is seen to be the experience of God 5608:Nonviolent Atonement and the Victory of Christ 5345:J. Christensen, Jeffery A. Wittung (editors), 5299:J. Christensen, Jeffery A. Wittung (editors), 5276:J. Christensen, Jeffery A. Wittung (editors), 5144:"Palamism Explained in Twelve Minutes or Less" 2951:, in the year 1355 attending, in company with 1985: 1889:(c. 1296 – 1359), whose writings defended the 5879: 5677: 5512:; Haldon, John; Cormack, Robin, eds. (2009), 4845:. St Vladimir's Seminary Press. p. 102. 3711:Dialogue Between an Orthodox and a Barlaamite 2543:, the quintessential purpose and goal of the 1916:that is not a merely conceptual distinction. 1851: 411: 8: 5536:A History of the Byzantine State and Society 5458:Georges Barrois 1975, "Palamism Revisited", 4962:Contemporary Traditionalist Orthodox Thought 3921:"accusing Gregory Palamas of Messalianism" ( 3476: 3474: 3472: 3470: 2507:energies or operations of God were uncreated 5205:. Greenwood Publishing Group. p. 362. 5156:Christensen, Jeffery A. Wittung (editors), 4988:. Cambridge University Press. p. 101. 4659:"(search Palamas+Catholic+Orthodox+schism)" 4006:. Cambridge University Press. p. 146. 3777:. Cambridge University Press. p. 142. 3750:. Cambridge University Press. p. 141. 3397: 3395: 3393: 3391: 3389: 3387: 5886: 5872: 5864: 5684: 5670: 5662: 5112:. Oxford University Press US. p. 97. 4784:God for Us: The Trinity and Christian Life 4422:"Deification in Eastern Orthodox theology" 4377:, Holy Cross Orthodox Press, 2006), p. 36. 3955:(2nd ed.). Fordham University Press. 3168:Orthodox Christian Clark Carlton, host of 2074:Early conflict between Barlaam and Palamas 1858: 1844: 429: 418: 404: 29: 5709:Ecumenical Patriarchate of Constantinople 4390:(Holy Cross Orthodox Press, 2004), p. 61. 4137: 4135: 4043: 4041: 4039: 4037: 4035: 4026: 3868:"Gregory Palamas: An Historical Overview" 3714:. Global Academic Publishing. p. 3. 3643:Some Underlying Positions of This Website 3429:The Oxford companion to Christian thought 3326: 3324: 3160:A number of Orthodox theologians such as 2976:, he had attempted to form an opinion on 5514:The Oxford Handbook of Byzantine Studies 4544:The Art of Prayer: An Orthodox Anthology 3656: 3654: 3652: 3544:"Martin Jugie, The Palamite Controversy" 3498: 3496: 3494: 3492: 2304:became the chief opponent of Hesychasm. 27:Theological teachings of Gregory Palamas 4745:(Tan Books and Publishers, 1974), p. 28 4730:(Tan Books and Publishers, 1974), p. 28 4594:Gregory Palamas: An Historical Overview 3975: 3835:Councils of 1341 from Baron Meyendorff 3320: 2892:). Gregory further asserted that when 467: 441: 37: 5650:"God and Mankind Have Become One Race" 5460:Saint Vladimir's Theological Quarterly 5012:Neohellenic Theology at the Crossroads 3805:. Merriam-Webster, Inc. 1999. p. 3662:Orthodox Prayer Life: The Interior Way 3564:Orthodox Prayer Life: The Interior Way 3433:. Oxford University Press US. p. 3370:. Part 4. Sheed and Ward. p. 50. 3066:Enchiridion Symbolorum et Definitionum 2439:πάνυ καλῶς διασώζεσθαι (4th anathema). 5324:Oxford Companion to Christian Thought 5254:Oxford Companion to Christian Thought 5146:(ancientfaith.com), 20 February 2010. 7: 6165:Christianity in the Byzantine Empire 5621:"Some themes in Christian Mysticism" 5414:. Cambridge University Press, 2004. 5396:) James Clarke & Co Ltd, 1991. ( 4685:. Wiley-Blackwell. pp. 99–101. 4517:(Associated University Presses 2007 4310:Metropolitan Hierotheos of Nafpaktos 4273:Metropolitan Hierotheos of Nafpaktos 4251:Metropolitan Hierotheos of Nafpaktos 4225:Metropolitan Hierotheos of Nafpaktos 4069:Gregory Palamas: Historical Timeline 3679:Underlying Positions of This Website 3525:(Associated University Presses 2007 3068:(Handbook of Creeds and Definitions) 2826:, identified with the light seen by 2792:Based on Christ's injunction in the 2614:or deification (also referred to as 2421:Synodikon of the Sunday of Orthodoxy 2248:Hesychast councils at Constantinople 1814:Encyclical of the Eastern Patriarchs 1424:Differences from the Catholic Church 1290:History of Eastern Orthodox theology 5349:(Associated University Presses 2007 5303:(Associated University Presses 2007 5280:(Associated University Presses 2007 5160:(Associated University Presses 2007 4458:Ecstasy comes when, in prayer, the 4388:Introduction to St. Gregory Palamas 3988:Jeffreys, Haldon & Cormack 2009 3090:Continuance into early 20th century 3072:Heinrich Joseph Dominicus Denzinger 2535:Theosis (Eastern Orthodox theology) 2110: 1136:Other possible ecumenical councils: 899:Australia, New Zealand, and Oceania 5491:The Oxford Dictionary of Byzantium 5056:Encyclopedia of Christian Theology 4872:. World Wisdom, Inc. p. 261. 4336:. Sheed and Ward. pp. 50–52. 4115:The one hundred and fifty chapters 4088:"Tradition in the Orthodox Church" 2261:and the Ninth Ecumenical Council. 25: 5633:devoted entirely to the topic of 4555:V Lossky Vision of God pg 162–163 3610:(Georgetown University Press 1991 3352:The Image of the Immanent Trinity 3018:The same letter of the patriarch 2917:Influence on the East–West Schism 2292:. Palamas and Buchiras recanted. 1919:Palamism is a central element of 1006:American Orthodox Catholic Church 5848: 5732: 5009:Christou, Panagiotes K. (1983). 3335:A Concise Dictionary of Theology 3039:Essence and energies distinction 3026:error and had informed him that 2818:refers to the light revealed on 1971:John Cassian (Ioannes Cassianus) 909:Belgium, Holland, and Luxembourg 449: 387: 45: 6150:Christian theological movements 5644:Concordia Theological Quarterly 4818:. Westminster John Knox Press. 3235:Fifth Council of Constantinople 2259:Fifth Council of Constantinople 2222:Role in the Byzantine civil war 2085:Pseudo-Dionysius the Areopagite 1923:, being made into dogma in the 1229:Christianization of Kievan Rus' 1090:First Seven Ecumenical Councils 74:Fifth Council of Constantinople 5444:. Grand Rapids, MI: Eerdmans. 5347:Partakers of the Divine Nature 5301:Partakers of the Divine Nature 5278:Partakers of the Divine Nature 5226:Saint Gregory Palamas (1983). 5158:Partakers of the Divine Nature 4743:Fundamentals of Catholic Dogma 4728:Fundamentals of Catholic Dogma 4515:Partakers of the Divine Nature 4163:Jugie, Martin (13 June 2009). 4142:Jugie, Martin (13 June 2009). 4112:Saint Gregory Palamas (1988). 4048:Jugie, Martin (13 June 2009). 3708:Saint Gregory Palamas (1999). 3523:Partakers of the Divine Nature 2775:: "to keep stillness") by the 2723:in person. However, since the 2539:According to the teachings of 1: 5326:(Oxford University Press 2000 5256:(Oxford University Press 2000 5232:. Paulist Press. p. xi. 4812:Wakefield, Gordon S. (1983). 3109:Modern rediscovery of Palamas 2939:First encounter with the West 2541:Eastern Orthodox Christianity 2111:Barlaam's attack on Hesychasm 1659:Intercession of the Theotokos 1434:Opposition to papal supremacy 1253:Moscow–Constantinople schism 954:Switzerland and Liechtenstein 4866:Cutsinger, James S. (2002). 3901:. Paulist Press. p. 4. 3483:Gregory Palamas – The Triads 2955:, the public debate between 2864:) was in fact the uncreated 2658:, in which one beholds God. 2457:Essence–energies distinction 2451:Essence–energies distinction 2401:John Romanides quotes Saint 1224:Christianization of Bulgaria 104:Essence–energies distinction 5962:extra Ecclesiam nulla salus 5516:, Oxford University Press, 5053:Lacoste, Jean-Yves (2005). 5026:Stăniloae, Dumitru (2000). 3951:Fr. John Meyendorf (1987). 3255:Isidore I of Constantinople 3225:Deification in Christianity 3132:Ο Άγιος Γρηγόριος ο Παλαμάς 2688:called 'unceasing prayer'. 2662:is obtained by engaging in 2505:. Gregory taught that the 2446:ἐράσμιον (6th acclamation). 2283:After Barlaam's departure, 2255:Eastern Orthodox Christians 2055:Development of the doctrine 2018:In the early 14th century, 1908:without compromising God's 1885:comprises the teachings of 1779:Photios I of Constantinople 1296:20th century (Neo-Palamism) 1219:Christianization of Georgia 6181: 5714:Patriarchate of Alexandria 5652:by Nikolaos P. Vassiliadis 5631:Affirmation & Critique 5370:The Beauty of the Infinite 5059:. CRC Press. p. 661. 5032:. Continuum. p. xxv. 4657:Wiseman, Nicholas (1966). 4165:"The Palamite Controversy" 4144:"The Palamite Controversy" 4050:"The Palamite Controversy" 3402:Fortescue, Adrian (1910), 3265:John XIV of Constantinople 3114:Among Orthodox theologians 2987:(PG, loc. cit., col. 838.) 2807: 2781: 2767: 2738: 2637: 2532: 2454: 2383: 2230:between the supporters of 2058: 2034:were used by the monks on 1429:Opposition to the Filioque 972:Noncanonical jurisdictions 6135:Eastern Orthodox theology 5901: 5845: 5730: 5724:Patriarchate of Jerusalem 4932:10.5840/philtheol20061814 4782:Catherine Mowry LaCugna, 4619:Archbishop Chrysostomos, 4000:Runciman, Steven (1986). 3771:Runciman, Steven (1986). 3744:Runciman, Steven (1986). 3481:John Meyendorff (editor), 3460:Symeon the New Theologian 3354:(Peter Lang 2005), p. 33. 3337:(Paulist Press 2000) p. 3230:Eastern Orthodox theology 3176:Among Western theologians 2930:Initial Western reactions 2759:Eastern Catholic Churches 2475:) and knowing God in his 1921:Eastern Orthodox theology 1666:The four fasting periods: 1547:Eastern Orthodox marriage 1155:Other important councils: 1011:American World Patriarchs 929:Great Britain and Ireland 371:Eastern Catholic Churches 366:Eastern Orthodox theology 356:Chalcedonian Christianity 214:Symeon the New Theologian 152:Influences and precursors 5596:Palamas Seminar Meetings 4982:Angold, Michael (2006). 4909:Russell, Norman (2006). 4839:Ware, Kallistos (2000). 3811:Hagioritic Tome Palamas. 2906:Transfiguration of Jesus 2824:Transfiguration of Jesus 2101:Dionysius the Areopagite 1709:Athanasius of Alexandria 959:United States of America 751:Czech Lands and Slovakia 573:Four Marks of the Church 5855:Christianity portal 5719:Patriarchate of Antioch 4919:Philosophy and Theology 4665:. Tablet Pub. Co.: 196. 4637:Metropolitan Hierotheos 4330:Nichols, Aidan (1995). 3364:Nichols, Aidan (1995). 3078:Confusion with Quietism 3046:First Council of Nicaea 2947:The pontifical legate, 2755:Eastern Orthodox Church 2672:). In its purest form, 2626:and the sending of the 2426:Gregory Palamas : 2181:as being a practice of 2087:under the patronage of 1925:Eastern Orthodox Church 1542:Eastern Orthodox bowing 443:Eastern Orthodox Church 394:Christianity portal 361:Eastern Orthodox Church 239:Nicodemus the Hagiorite 5658:by Panayiotis Christou 4502:Diagnosis and Therapy 4446:The Ascetical Homilies 3608:Place Me with Your Son 3333:, Edward G. Farrugia. 3158: 2828:Paul at his conversion 2370:Ioannes Kypariossiotes 1972: 1897:against the attack of 1875: 1819:Eastern Orthodox cross 984:Spiritual Christianity 6160:Christian terminology 6155:Christian soteriology 5693:Greek Orthodox Church 5642:by Kurt E. Marquart ( 5466:Gross, Jules (2003). 5106:Reid, Duncan (1997). 4894:Simon Vailhé (1909). 3629:Laurence Freeman 1992 3504:Simon Vailhé (1909). 3250:Hesychast controversy 3153: 3128:Gregorios Papamichael 3103:Catholic Encyclopedia 3097:Catholic Encyclopedia 2232:John VI Kantakouzenos 2089:John VI Kantakouzenos 2061:Hesychast controversy 1970: 1873: 1829:Statistics by country 1754:Maximus the Confessor 1182:Constantinople (1872) 69:Hesychast controversy 5936:Conditional Security 5640:"Luther and Theosis" 5611:by Brad Jersak, 2007 5368:David Bentley Hart, 5079:John S. Romanides, " 4985:Eastern Christianity 4540:Theophan the Recluse 4118:. PIMS. p. 55. 3822:Parry (1999), p. 231 3591:Nicholas Cabasilas, 3580:, 10, chapters 10–11 3240:Gennadius Scholarius 3044:the teaching of the 2664:contemplative prayer 2403:Gregory of Nazianzus 2257:, who call them the 2234:and the regents for 1963:Contemplative prayer 1936:Western Christianity 1764:Theodore the Studite 1729:Gregory of Nazianzus 1587:Russian bell ringing 1512:Liturgical entrances 1322:Essence vs. Energies 1317:Contemplative prayer 1070:Evangelical Orthodox 892:Episcopal assemblies 615:Ecumenical Patriarch 568:Apostolic succession 376:Eastern Christianity 184:Gregory of Nazianzus 6130:Eastern Catholicism 5895:Christian salvation 5510:Jeffreys, Elizabeth 5470:. A & C Press. 5139:Ancient Faith Radio 4801:English translation 4677:McGrath, Alister E. 4362:Light from the East 3990:, pp. 289–290. 3677:John S. Romanides, 3641:John S. Romanides, 3280:Nicephorus Gregoras 3215:Barlaam of Calabria 3170:Ancient Faith Radio 3030:shared this error: 2957:Nikephoros Gregoras 2503:Cappadocian Fathers 2487:Cappadocian Fathers 2302:Nicephorus Gregoras 2145:The Hagioritic Tome 2080:Barlaam of Seminara 2041:contemplation-union 2013:St Anthony of Egypt 1947:Eastern Orthodoxy. 1774:Cyril and Methodius 1744:Cyril of Alexandria 1631:Liturgical calendar 1447:Liturgy and worship 1083:Ecumenical councils 486:History of theology 249:Stevan Dimitrijević 33:Part of a series on 5656:"Partakers of God" 5629:– online issue of 5486:Kazhdan, Alexander 5462:(SVTQ) 19, 211–31. 4720:2011-01-20 at the 4644:2010-10-07 at the 4601:2010-07-06 at the 4579:King James Version 4475:Hierotheos Vlachos 4317:2010-10-07 at the 4280:2010-10-07 at the 4258:2010-10-07 at the 4232:2010-10-07 at the 4074:2012-06-07 at the 3593:The Life in Christ 3260:John Kyparissiotes 3198:David Bentley Hart 2974:John V Palaiologos 2965:John Kantakouzenos 2953:John V Palaiologos 2757:, and some of the 2547:life is to attain 2489:and other earlier 2386:Feast of Orthodoxy 2236:John V Palaeologus 1973: 1929:Hesychast councils 1876: 1724:Cyril of Jerusalem 1654:Feast of Orthodoxy 949:Spain and Portugal 457:Christ Pantocrator 302:Contrary positions 289:Formal distinction 139:Apophatic theology 79:Synod of Jerusalem 6112: 6111: 6092:Union with Christ 5861: 5860: 5762:Church of Albania 5531:Treadgold, Warren 5523:978-0-19-925246-6 5477:978-0-7363-1600-2 5451:978-0-8028-6287-7 5428:978-0-521-82865-9 5239:978-0-8091-2447-3 5212:978-0-313-29649-9 5119:978-0-7885-0345-0 5066:978-0-203-31901-7 5039:978-0-917651-70-0 4995:978-0-521-81113-2 4879:978-0-941532-43-3 4852:978-0-88141-209-3 4842:The inner kingdom 4825:978-0-664-22170-6 4768:978-0-8386-4111-8 4692:978-0-631-20844-0 4663:The Dublin Review 4500:John S. Romanides 4483:978-960-7070-27-2 4429:978-0-85364-956-4 4343:978-0-7220-5081-1 4197:978-0-88141-176-8 4125:978-0-88844-083-9 4013:978-0-521-31310-0 3962:978-0-8232-0967-5 3908:978-0-8091-2447-3 3784:978-0-521-31310-0 3757:978-0-521-31310-0 3721:978-1-883058-21-0 3606:James W. Skehan, 3444:978-0-19-860024-4 3377:978-0-7220-5081-1 3245:Gregory Akindynos 3149:Jean-Yves Lacoste 2794:Gospel of Matthew 2765:, practised (Gk: 2576:ascetic practices 2355:to crack down on 2285:Gregory Akindynos 2105:Mystical Theology 1883:Palamite theology 1868: 1867: 1719:Basil of Caesarea 1714:Ephrem the Syrian 1597:Sign of the cross 1572:Paschal troparion 1352:Mystical theology 1162:Quinisext Council 863:Semi-Autonomous: 508:View of salvation 428: 427: 314:Scholastic method 282:Similar positions 259:Christos Yannaras 179:Basil of Caesarea 16:(Redirected from 6172: 5888: 5881: 5874: 5865: 5853: 5852: 5757:Church of Cyprus 5752:Church of Greece 5736: 5686: 5679: 5672: 5663: 5550: 5526: 5505: 5481: 5455: 5410:David Bradshaw. 5374: 5365: 5359: 5342: 5336: 5319: 5313: 5296: 5290: 5272: 5266: 5250: 5244: 5243: 5223: 5217: 5216: 5196: 5190: 5176: 5170: 5153: 5147: 5130: 5124: 5123: 5103: 5097: 5090: 5084: 5077: 5071: 5070: 5050: 5044: 5043: 5023: 5017: 5016: 5006: 5000: 4999: 4979: 4973: 4972: 4967: 4956: 4950: 4949: 4947: 4946: 4940: 4934:. 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Archived from 3832: 3823: 3820: 3814: 3813: 3804: 3795: 3789: 3788: 3768: 3762: 3761: 3741: 3735: 3732: 3726: 3725: 3705: 3692: 3689: 3683: 3672: 3666: 3658: 3647: 3638: 3632: 3626: 3620: 3603: 3597: 3588: 3582: 3573: 3567: 3561: 3555: 3554: 3552: 3551: 3540: 3534: 3519: 3510: 3509: 3500: 3487: 3478: 3465: 3464: 3432: 3422: 3416: 3415: 3414: 3413: 3399: 3382: 3381: 3361: 3355: 3348: 3342: 3331:Gerald O'Collins 3328: 3054:Adrian Fortescue 2972:to the court of 2784: 2783: 2770: 2769: 2745:Hesychasm is an 2713:Eastern Orthodox 2646:Eastern Orthodox 2346:Church of Cyprus 2290:Isidore Buchiras 2278:Bishop of Gerace 2270:Pseudo-Dionysius 2205:, also known as 2189:The Second Triad 1891:Eastern Orthodox 1860: 1853: 1846: 1759:John of Damascus 1734:Gregory of Nyssa 1562:Paschal greeting 1527:Memorial service 1337:Hypostatic union 1214:Byzantine Empire 999:Old Calendarists 620:Episcopal polity 563:Christian Church 453: 430: 420: 413: 406: 392: 391: 269:Hilarion Alfeyev 204:John of Damascus 199:Pseudo-Dionysius 189:Gregory of Nyssa 164:Paul the Apostle 134:Hypostatic union 49: 48: 30: 21: 6180: 6179: 6175: 6174: 6173: 6171: 6170: 6169: 6115: 6114: 6113: 6108: 5897: 5892: 5862: 5857: 5847: 5841: 5790: 5786:Church of Sinai 5781:Church of Crete 5766: 5737: 5728: 5695: 5690: 5557: 5547: 5529: 5524: 5508: 5502: 5484: 5478: 5465: 5452: 5437: 5386:Vladimir Lossky 5382: 5377: 5366: 5362: 5343: 5339: 5320: 5316: 5297: 5293: 5273: 5269: 5251: 5247: 5240: 5229:Gregory Palamas 5225: 5224: 5220: 5213: 5198: 5197: 5193: 5177: 5173: 5154: 5150: 5131: 5127: 5120: 5105: 5104: 5100: 5091: 5087: 5078: 5074: 5067: 5052: 5051: 5047: 5040: 5025: 5024: 5020: 5008: 5007: 5003: 4996: 4981: 4980: 4976: 4965: 4958: 4957: 4953: 4944: 4942: 4938: 4913: 4908: 4907: 4903: 4893: 4891: 4887: 4880: 4865: 4864: 4860: 4853: 4838: 4837: 4833: 4826: 4811: 4810: 4806: 4795: 4791: 4780: 4776: 4769: 4754: 4753: 4749: 4740: 4736: 4722:Wayback Machine 4711:Synod at Rheims 4704: 4700: 4693: 4675: 4674: 4670: 4656: 4655: 4651: 4646:Wayback Machine 4633: 4629: 4625:, pp. 225–227). 4612: 4608: 4603:Wayback Machine 4589: 4585: 4573: 4569: 4563: 4559: 4554: 4550: 4536:What Is prayer? 4533: 4529: 4512: 4508: 4492: 4488: 4457: 4453: 4438: 4434: 4420: 4416: 4409: 4405: 4398: 4394: 4385: 4381: 4372: 4368: 4355: 4351: 4344: 4329: 4328: 4324: 4319:Wayback Machine 4306: 4302: 4291: 4287: 4282:Wayback Machine 4269: 4265: 4260:Wayback Machine 4246:Roman Catholics 4243: 4239: 4234:Wayback Machine 4221: 4217: 4209: 4205: 4198: 4184: 4183: 4179: 4169: 4167: 4162: 4161: 4157: 4148: 4146: 4141: 4140: 4133: 4126: 4111: 4110: 4106: 4097: 4095: 4086: 4085: 4081: 4076:Wayback Machine 4067: 4063: 4054: 4052: 4047: 4046: 4033: 4025: 4021: 4014: 3999: 3998: 3994: 3986: 3982: 3974: 3970: 3963: 3950: 3949: 3945: 3937: 3933: 3920: 3916: 3909: 3898:Gregory Palamas 3894: 3893: 3886: 3877: 3875: 3866: 3865: 3856: 3847: 3845: 3836: 3833: 3826: 3821: 3817: 3797: 3796: 3792: 3785: 3770: 3769: 3765: 3758: 3743: 3742: 3738: 3733: 3729: 3722: 3707: 3706: 3695: 3690: 3686: 3673: 3669: 3659: 3650: 3639: 3635: 3627: 3623: 3604: 3600: 3589: 3585: 3574: 3570: 3562: 3558: 3549: 3547: 3542: 3541: 3537: 3520: 3513: 3503: 3501: 3490: 3479: 3468: 3445: 3424: 3423: 3419: 3411: 3409: 3401: 3400: 3385: 3378: 3363: 3362: 3358: 3349: 3345: 3329: 3322: 3318: 3313: 3270:Mark of Ephesus 3210: 3186:John Meyendorff 3178: 3136:Vladimir Lossky 3116: 3111: 3092: 3080: 3052:. According to 3041: 2961:Gregory Palamas 2941: 2932: 2919: 2866:Energies of God 2862:Transfiguration 2812: 2806: 2743: 2737: 2642: 2636: 2537: 2531: 2459: 2453: 2423: 2388: 2382: 2328: 2250: 2224: 2215: 2213:The Third Triad 2191: 2171:Transfiguration 2147: 2134: 2132:The First Triad 2113: 2076: 2063: 2057: 2020:Gregory Sinaita 1994: 1965: 1960: 1887:Gregory Palamas 1864: 1835: 1834: 1833: 1798: 1790: 1789: 1788: 1784:Gregory Palamas 1739:John Chrysostom 1703: 1695: 1694: 1693: 1663: 1643:12 Great Feasts 1633: 1623: 1622: 1621: 1517:Liturgical fans 1459:Divine Services 1449: 1439: 1438: 1420: 1285: 1275: 1274: 1273: 1198: 1188: 1187: 1186: 1152: 1133: 1085: 1075: 1074: 1066: 1015: 994:Catacomb Church 973: 965: 964: 963: 934:Italy and Malta 893: 885: 884: 883: 861: 852:Bessarabia (RP) 816: 805: 804: 803: 801: 799: 776: 760: 756:North Macedonia 679: 668: 667: 666: 594: 584: 583: 582: 551: 548: 533: 525: 463: 424: 386: 381: 380: 351: 350: 341: 340: 304: 303: 294: 293: 284: 283: 274: 273: 254:John Meyendorff 234:Gregory Palamas 229: 228: 219: 218: 194:John Chrysostom 154: 153: 144: 143: 99: 98: 89: 88: 64: 63: 54: 52:Gregory Palamas 46: 28: 23: 22: 15: 12: 11: 5: 6178: 6176: 6168: 6167: 6162: 6157: 6152: 6147: 6145:Trinitarianism 6142: 6137: 6132: 6127: 6117: 6116: 6110: 6109: 6107: 6106: 6105: 6104: 6094: 6089: 6084: 6079: 6077:Sanctification 6074: 6069: 6064: 6059: 6054: 6049: 6047:Reconciliation 6044: 6042:Recapitulation 6039: 6037:Predestination 6034: 6029: 6022: 6017: 6012: 6010:Means of grace 6007: 6002: 5997: 5996: 5995: 5990: 5980: 5975: 5970: 5965: 5958: 5953: 5948: 5943: 5938: 5933: 5928: 5923: 5918: 5913: 5908: 5902: 5899: 5898: 5893: 5891: 5890: 5883: 5876: 5868: 5859: 5858: 5846: 5843: 5842: 5840: 5839: 5834: 5829: 5824: 5819: 5814: 5809: 5804: 5798: 5796: 5792: 5791: 5789: 5788: 5783: 5777: 5775: 5768: 5767: 5765: 5764: 5759: 5754: 5748: 5746: 5739: 5738: 5731: 5729: 5727: 5726: 5721: 5716: 5711: 5705: 5703: 5697: 5696: 5691: 5689: 5688: 5681: 5674: 5666: 5660: 5659: 5653: 5647: 5637: 5624: 5618: 5612: 5603: 5598: 5593: 5588: 5583: 5578: 5573: 5568: 5563: 5556: 5555:External links 5553: 5552: 5551: 5545: 5527: 5522: 5506: 5500: 5488:, ed. (1991). 5482: 5476: 5463: 5456: 5450: 5435: 5408: 5381: 5378: 5376: 5375: 5360: 5358:), pp. 243–244 5337: 5314: 5291: 5267: 5245: 5238: 5218: 5211: 5191: 5189:), pp. 215–216 5171: 5148: 5125: 5118: 5098: 5085: 5072: 5065: 5045: 5038: 5018: 5001: 4994: 4974: 4951: 4901: 4896:"Greek Church" 4885: 4878: 4858: 4851: 4831: 4824: 4804: 4789: 4774: 4767: 4747: 4734: 4698: 4691: 4668: 4649: 4627: 4606: 4583: 4567: 4557: 4548: 4527: 4506: 4486: 4451: 4432: 4414: 4403: 4392: 4379: 4366: 4349: 4342: 4322: 4300: 4285: 4263: 4237: 4215: 4203: 4196: 4177: 4155: 4131: 4124: 4104: 4079: 4061: 4031: 4027:Treadgold 1997 4019: 4012: 3992: 3980: 3978:, p. 923. 3968: 3961: 3943: 3939:Massachusetts. 3931: 3914: 3907: 3884: 3854: 3824: 3815: 3790: 3783: 3763: 3756: 3736: 3727: 3720: 3693: 3684: 3667: 3648: 3633: 3621: 3598: 3583: 3576:John Cassian, 3568: 3556: 3546:. 13 June 2009 3535: 3533:), pp. 243–244 3511: 3506:"Greek Church" 3488: 3466: 3443: 3417: 3383: 3376: 3356: 3350:Fred Sanders, 3343: 3319: 3317: 3314: 3312: 3311: 3304: 3299: 3294: 3282: 3277: 3272: 3267: 3262: 3257: 3252: 3247: 3242: 3237: 3232: 3227: 3222: 3217: 3211: 3209: 3206: 3190:Kallistos Ware 3177: 3174: 3162:John Romanides 3146:Roman Catholic 3115: 3112: 3110: 3107: 3091: 3088: 3079: 3076: 3040: 3037: 2949:Paul of Smyrna 2940: 2937: 2931: 2928: 2918: 2915: 2904:witnessed the 2808:Main article: 2805: 2802: 2763:Byzantine Rite 2761:, such as the 2739:Main article: 2736: 2733: 2721:hypostatically 2638:Main article: 2635: 2632: 2616:union with God 2533:Main article: 2530: 2527: 2519:pure actuality 2495:Church fathers 2455:Main article: 2452: 2449: 2448: 2447: 2443: 2440: 2436: 2432: 2422: 2419: 2411:light of Tabor 2381: 2378: 2341:Manuel Kalekas 2327: 2324: 2266:Andronicus III 2249: 2246: 2223: 2220: 2214: 2211: 2199:omphalopsychoi 2190: 2187: 2146: 2143: 2133: 2130: 2112: 2109: 2075: 2072: 2059:Main article: 2056: 2053: 1993: 1990: 1964: 1961: 1959: 1956: 1934:Historically, 1866: 1865: 1863: 1862: 1855: 1848: 1840: 1837: 1836: 1832: 1831: 1826: 1821: 1816: 1811: 1806: 1800: 1799: 1796: 1795: 1792: 1791: 1787: 1786: 1781: 1776: 1771: 1766: 1761: 1756: 1751: 1746: 1741: 1736: 1731: 1726: 1721: 1716: 1711: 1705: 1704: 1701: 1700: 1697: 1696: 1692: 1691: 1685: 1683:Apostles' Fast 1680: 1675: 1669: 1668: 1667: 1662: 1661: 1656: 1650: 1649: 1648: 1645: 1640: 1634: 1629: 1628: 1625: 1624: 1620: 1619: 1617:Use of incense 1614: 1609: 1604: 1599: 1594: 1589: 1584: 1579: 1574: 1569: 1567:Paschal Homily 1564: 1559: 1554: 1549: 1544: 1539: 1534: 1532:Memory Eternal 1529: 1524: 1519: 1514: 1509: 1504: 1499: 1494: 1489: 1484: 1479: 1474: 1469: 1463: 1462: 1461: 1456: 1454:Divine Liturgy 1450: 1445: 1444: 1441: 1440: 1437: 1436: 1431: 1426: 1419: 1418: 1411: 1404: 1399: 1394: 1387: 1382: 1377: 1364: 1359: 1354: 1349: 1344: 1339: 1334: 1329: 1324: 1319: 1314: 1309: 1303: 1302: 1301: 1300: 1299: 1286: 1281: 1280: 1277: 1276: 1272: 1271: 1270: 1269: 1264: 1259: 1251: 1246: 1244:Ottoman Empire 1241: 1236: 1231: 1226: 1221: 1216: 1211: 1206: 1204:Church Fathers 1200: 1199: 1194: 1193: 1190: 1189: 1185: 1184: 1179: 1174: 1169: 1164: 1158: 1157: 1156: 1151: 1150: 1145: 1139: 1138: 1137: 1132: 1131: 1126: 1121: 1116: 1111: 1106: 1101: 1095: 1094: 1093: 1086: 1081: 1080: 1077: 1076: 1073: 1072: 1065: 1064: 1063: 1062: 1057: 1052: 1047: 1042: 1037: 1032: 1024: 1023: 1022: 1014: 1013: 1008: 1003: 1002: 1001: 996: 989:True Orthodoxy 986: 981: 975: 974: 971: 970: 967: 966: 962: 961: 956: 951: 946: 941: 936: 931: 926: 921: 916: 911: 906: 901: 895: 894: 891: 890: 887: 886: 882: 881: 876: 871: 865: 860: 859: 854: 849: 844: 839: 834: 829: 824: 818: 817: 811: 810: 807: 806: 798: 797: 791: 787: 786: 780: 775: 774: 768: 759: 758: 753: 748: 743: 738: 733: 728: 723: 718: 713: 708: 703: 698: 693: 688: 686:Constantinople 682: 680: 674: 673: 670: 669: 665: 664: 659: 658: 657: 647: 642: 637: 632: 627: 622: 617: 612: 607: 602: 596: 595: 590: 589: 586: 585: 581: 580: 575: 570: 565: 560: 554: 553: 552: 537: 534: 531: 530: 527: 526: 524: 523: 518: 511: 504: 502:Holy Mysteries 499: 497:Church history 494: 489: 479: 473: 470: 469: 465: 464: 454: 446: 445: 439: 438: 426: 425: 423: 422: 415: 408: 400: 397: 396: 383: 382: 379: 378: 373: 368: 363: 358: 352: 348: 347: 346: 343: 342: 339: 338: 333: 328: 322: 321: 316: 311: 309:Augustinianism 305: 301: 300: 299: 296: 295: 292: 291: 285: 281: 280: 279: 276: 275: 272: 271: 266: 261: 256: 251: 246: 241: 236: 230: 226: 225: 224: 221: 220: 217: 216: 211: 206: 201: 196: 191: 186: 181: 176: 171: 166: 161: 155: 151: 150: 149: 146: 145: 142: 141: 136: 131: 126: 121: 116: 111: 106: 100: 96: 95: 94: 91: 90: 87: 86: 81: 76: 71: 65: 61: 60: 59: 56: 55: 50: 42: 41: 35: 34: 26: 24: 14: 13: 10: 9: 6: 4: 3: 2: 6177: 6166: 6163: 6161: 6158: 6156: 6153: 6151: 6148: 6146: 6143: 6141: 6138: 6136: 6133: 6131: 6128: 6126: 6123: 6122: 6120: 6103: 6100: 6099: 6098: 6095: 6093: 6090: 6088: 6085: 6083: 6080: 6078: 6075: 6073: 6070: 6068: 6065: 6063: 6060: 6058: 6055: 6053: 6050: 6048: 6045: 6043: 6040: 6038: 6035: 6033: 6030: 6028: 6027: 6023: 6021: 6020:Mortification 6018: 6016: 6013: 6011: 6008: 6006: 6005:Justification 6003: 6001: 5998: 5994: 5991: 5989: 5986: 5985: 5984: 5981: 5979: 5978:Glorification 5976: 5974: 5971: 5969: 5966: 5964: 5963: 5959: 5957: 5954: 5952: 5949: 5947: 5944: 5942: 5939: 5937: 5934: 5932: 5929: 5927: 5924: 5922: 5919: 5917: 5914: 5912: 5909: 5907: 5904: 5903: 5900: 5896: 5889: 5884: 5882: 5877: 5875: 5870: 5869: 5866: 5856: 5851: 5844: 5838: 5837:Since 2008 AD 5835: 5833: 5830: 5828: 5825: 5823: 5820: 5818: 5815: 5813: 5810: 5808: 5805: 5803: 5800: 5799: 5797: 5793: 5787: 5784: 5782: 5779: 5778: 5776: 5773: 5769: 5763: 5760: 5758: 5755: 5753: 5750: 5749: 5747: 5744: 5743:Autocephalous 5740: 5735: 5725: 5722: 5720: 5717: 5715: 5712: 5710: 5707: 5706: 5704: 5702: 5701:Patriarchates 5698: 5694: 5687: 5682: 5680: 5675: 5673: 5668: 5667: 5664: 5657: 5654: 5651: 5648: 5645: 5641: 5638: 5636: 5632: 5628: 5627:"Deification" 5625: 5622: 5619: 5616: 5613: 5610: 5609: 5605:Book extract 5604: 5602: 5599: 5597: 5594: 5592: 5589: 5587: 5584: 5582: 5579: 5577: 5574: 5572: 5569: 5567: 5564: 5562: 5559: 5558: 5554: 5548: 5546:0-8047-2630-2 5542: 5538: 5537: 5532: 5528: 5525: 5519: 5515: 5511: 5507: 5503: 5501:0-19-504652-8 5497: 5493: 5492: 5487: 5483: 5479: 5473: 5469: 5464: 5461: 5457: 5453: 5447: 5443: 5442: 5436: 5433: 5429: 5425: 5421: 5420:0-521-82865-1 5417: 5413: 5409: 5407: 5403: 5402:0-227-67919-9 5399: 5395: 5394:0-913836-31-1 5391: 5387: 5384: 5383: 5379: 5373: 5371: 5364: 5361: 5357: 5356:0-8386-4111-3 5353: 5350: 5348: 5341: 5338: 5334: 5333:0-19-860024-0 5330: 5327: 5325: 5318: 5315: 5311: 5310:0-8386-4111-3 5307: 5304: 5302: 5295: 5292: 5288: 5287:0-8386-4111-3 5284: 5281: 5279: 5271: 5268: 5264: 5263:0-19-860024-0 5260: 5257: 5255: 5249: 5246: 5241: 5235: 5231: 5230: 5222: 5219: 5214: 5208: 5204: 5203: 5195: 5192: 5188: 5187:0-88141-295-3 5184: 5180: 5175: 5172: 5168: 5167:0-8386-4111-3 5164: 5161: 5159: 5152: 5149: 5145: 5141: 5140: 5135: 5134:Clark Carlton 5129: 5126: 5121: 5115: 5111: 5110: 5102: 5099: 5095: 5089: 5086: 5082: 5076: 5073: 5068: 5062: 5058: 5057: 5049: 5046: 5041: 5035: 5031: 5030: 5022: 5019: 5014: 5013: 5005: 5002: 4997: 4991: 4987: 4986: 4978: 4975: 4971: 4964: 4963: 4955: 4952: 4941:on 2011-10-07 4937: 4933: 4929: 4925: 4921: 4920: 4912: 4905: 4902: 4897: 4889: 4886: 4881: 4875: 4871: 4870: 4862: 4859: 4854: 4848: 4844: 4843: 4835: 4832: 4827: 4821: 4817: 4816: 4808: 4805: 4802: 4798: 4793: 4790: 4787: 4785: 4778: 4775: 4770: 4764: 4760: 4759: 4751: 4748: 4744: 4738: 4735: 4731: 4729: 4723: 4719: 4716: 4712: 4708: 4702: 4699: 4694: 4688: 4684: 4683: 4678: 4672: 4669: 4664: 4660: 4653: 4650: 4647: 4643: 4640: 4638: 4631: 4628: 4624: 4622: 4616: 4610: 4607: 4604: 4600: 4597: 4595: 4587: 4584: 4580: 4576: 4575:Matthew 6:5–6 4571: 4568: 4561: 4558: 4552: 4549: 4545: 4541: 4537: 4531: 4528: 4524: 4523:0-8386-4111-3 4520: 4516: 4510: 4507: 4504: 4501: 4497: 4490: 4487: 4484: 4480: 4476: 4472: 4468: 4467: 4461: 4455: 4452: 4448: 4447: 4442: 4436: 4433: 4430: 4426: 4423: 4418: 4415: 4412: 4407: 4404: 4401: 4396: 4393: 4389: 4383: 4380: 4376: 4370: 4367: 4363: 4359: 4353: 4350: 4345: 4339: 4335: 4334: 4326: 4323: 4320: 4316: 4313: 4311: 4304: 4301: 4298: 4296: 4289: 4286: 4283: 4279: 4276: 4274: 4267: 4264: 4261: 4257: 4254: 4252: 4247: 4241: 4238: 4235: 4231: 4228: 4226: 4219: 4216: 4213: 4207: 4204: 4199: 4193: 4189: 4188: 4181: 4178: 4166: 4159: 4156: 4145: 4138: 4136: 4132: 4127: 4121: 4117: 4116: 4108: 4105: 4094:on 2012-03-19 4093: 4089: 4083: 4080: 4077: 4073: 4070: 4065: 4062: 4051: 4044: 4042: 4040: 4038: 4036: 4032: 4029:, p. 815 4028: 4023: 4020: 4015: 4009: 4005: 4004: 3996: 3993: 3989: 3984: 3981: 3977: 3972: 3969: 3964: 3958: 3954: 3947: 3944: 3941: 3935: 3932: 3928: 3926: 3918: 3915: 3910: 3904: 3900: 3899: 3891: 3889: 3885: 3874:on 2011-09-27 3873: 3869: 3863: 3861: 3859: 3855: 3844:on 2012-06-07 3843: 3839: 3831: 3829: 3825: 3819: 3816: 3812: 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2625: 2619: 2617: 2613: 2609: 2605: 2601: 2597: 2593: 2589: 2585: 2581: 2577: 2573: 2569: 2563: 2560: 2556: 2552: 2551: 2546: 2542: 2536: 2528: 2526: 2522: 2520: 2516: 2510: 2508: 2504: 2498: 2496: 2492: 2488: 2484: 2480: 2479: 2474: 2473: 2468: 2464: 2458: 2450: 2444: 2441: 2437: 2433: 2429: 2428: 2427: 2420: 2418: 2416: 2412: 2408: 2404: 2399: 2397: 2396:scholasticism 2393: 2387: 2379: 2377: 2373: 2371: 2365: 2362: 2358: 2354: 2349: 2347: 2342: 2336: 2332: 2325: 2323: 2319: 2317: 2312: 2310: 2305: 2303: 2299: 2293: 2291: 2286: 2281: 2279: 2275: 2271: 2267: 2262: 2260: 2256: 2247: 2245: 2242: 2237: 2233: 2229: 2226:Although the 2221: 2219: 2212: 2210: 2208: 2204: 2200: 2196: 2188: 2186: 2184: 2180: 2176: 2172: 2168: 2164: 2160: 2156: 2151: 2144: 2142: 2138: 2131: 2129: 2127: 2126:Omphaloscopoi 2121: 2119: 2108: 2106: 2102: 2098: 2094: 2090: 2086: 2081: 2078:Around 1330, 2073: 2071: 2068: 2062: 2054: 2052: 2050: 2046: 2042: 2037: 2033: 2029: 2026:. The terms 2025: 2021: 2016: 2014: 2010: 2006: 2001: 1999: 1998:contemplation 1991: 1989: 1987: 1983: 1979: 1969: 1962: 1957: 1955: 1953: 1948: 1945: 1941: 1937: 1932: 1930: 1926: 1922: 1917: 1915: 1911: 1910:transcendence 1907: 1902: 1900: 1896: 1892: 1888: 1884: 1880: 1872: 1861: 1856: 1854: 1849: 1847: 1842: 1841: 1839: 1838: 1830: 1827: 1825: 1822: 1820: 1817: 1815: 1812: 1810: 1807: 1805: 1802: 1801: 1794: 1793: 1785: 1782: 1780: 1777: 1775: 1772: 1770: 1767: 1765: 1762: 1760: 1757: 1755: 1752: 1750: 1749:John Climacus 1747: 1745: 1742: 1740: 1737: 1735: 1732: 1730: 1727: 1725: 1722: 1720: 1717: 1715: 1712: 1710: 1707: 1706: 1702:Major figures 1699: 1698: 1689: 1686: 1684: 1681: 1679: 1676: 1674: 1673:Nativity Fast 1671: 1670: 1665: 1664: 1660: 1657: 1655: 1652: 1651: 1647:Other feasts: 1646: 1644: 1641: 1639: 1638:Paschal cycle 1636: 1635: 1632: 1627: 1626: 1618: 1615: 1613: 1610: 1608: 1605: 1603: 1600: 1598: 1595: 1593: 1590: 1588: 1585: 1583: 1580: 1578: 1575: 1573: 1570: 1568: 1565: 1563: 1560: 1558: 1555: 1553: 1550: 1548: 1545: 1543: 1540: 1538: 1535: 1533: 1530: 1528: 1525: 1523: 1520: 1518: 1515: 1513: 1510: 1508: 1505: 1503: 1500: 1498: 1495: 1493: 1490: 1488: 1485: 1483: 1480: 1478: 1475: 1473: 1470: 1468: 1465: 1464: 1460: 1457: 1455: 1452: 1451: 1448: 1443: 1442: 1435: 1432: 1430: 1427: 1425: 1422: 1421: 1417: 1416: 1412: 1410: 1409: 1405: 1403: 1400: 1398: 1395: 1393: 1392: 1388: 1386: 1383: 1381: 1378: 1376: 1375: 1370: 1369: 1365: 1363: 1360: 1358: 1355: 1353: 1350: 1348: 1345: 1343: 1340: 1338: 1335: 1333: 1330: 1328: 1325: 1323: 1320: 1318: 1315: 1313: 1310: 1308: 1305: 1304: 1297: 1293: 1292: 1291: 1288: 1287: 1284: 1279: 1278: 1268: 1265: 1263: 1260: 1258: 1255: 1254: 1252: 1250: 1249:North America 1247: 1245: 1242: 1240: 1237: 1235: 1232: 1230: 1227: 1225: 1222: 1220: 1217: 1215: 1212: 1210: 1207: 1205: 1202: 1201: 1197: 1192: 1191: 1183: 1180: 1178: 1175: 1173: 1170: 1168: 1165: 1163: 1160: 1159: 1154: 1153: 1149: 1146: 1144: 1141: 1140: 1135: 1134: 1130: 1127: 1125: 1122: 1120: 1117: 1115: 1112: 1110: 1107: 1105: 1102: 1100: 1097: 1096: 1091: 1088: 1087: 1084: 1079: 1078: 1071: 1068: 1067: 1061: 1058: 1056: 1053: 1051: 1048: 1046: 1043: 1041: 1038: 1036: 1033: 1031: 1028: 1027: 1026: 1025: 1020: 1017: 1016: 1012: 1009: 1007: 1004: 1000: 997: 995: 992: 991: 990: 987: 985: 982: 980: 979:Old Believers 977: 976: 969: 968: 960: 957: 955: 952: 950: 947: 945: 942: 940: 939:Latin America 937: 935: 932: 930: 927: 925: 922: 920: 917: 915: 912: 910: 907: 905: 902: 900: 897: 896: 889: 888: 880: 877: 875: 872: 870: 867: 866: 864: 858: 855: 853: 850: 848: 847:Americas (RP) 845: 843: 840: 838: 835: 833: 830: 828: 825: 823: 820: 819: 815:jurisdictions 814: 809: 808: 802: 796: 795:Ukraine (UOC) 793: 792: 790: 785: 784:Ukraine (OCU) 782: 781: 779: 773: 770: 769: 767: 765: 757: 754: 752: 749: 747: 744: 742: 739: 737: 734: 732: 729: 727: 724: 722: 719: 717: 714: 712: 709: 707: 704: 702: 699: 697: 694: 692: 689: 687: 684: 683: 678:jurisdictions 677: 676:Autocephalous 672: 671: 663: 660: 656: 653: 652: 651: 648: 646: 643: 641: 638: 636: 633: 631: 628: 626: 623: 621: 618: 616: 613: 611: 608: 606: 603: 601: 598: 597: 593: 588: 587: 579: 576: 574: 571: 569: 566: 564: 561: 559: 556: 555: 550: 544: 540: 536: 535: 529: 528: 522: 521:View of icons 519: 517: 516: 512: 510: 509: 505: 503: 500: 498: 495: 493: 490: 487: 483: 480: 478: 475: 474: 472: 471: 466: 462: 458: 452: 448: 447: 444: 440: 436: 432: 431: 421: 416: 414: 409: 407: 402: 401: 399: 398: 395: 390: 385: 384: 377: 374: 372: 369: 367: 364: 362: 359: 357: 354: 353: 345: 344: 337: 336:Protestantism 334: 332: 329: 327: 324: 323: 320: 317: 315: 312: 310: 307: 306: 298: 297: 290: 287: 286: 278: 277: 270: 267: 265: 264:Seraphim Rose 262: 260: 257: 255: 252: 250: 247: 245: 242: 240: 237: 235: 232: 231: 223: 222: 215: 212: 210: 207: 205: 202: 200: 197: 195: 192: 190: 187: 185: 182: 180: 177: 175: 172: 170: 167: 165: 162: 160: 157: 156: 148: 147: 140: 137: 135: 132: 130: 127: 125: 122: 120: 117: 115: 112: 110: 107: 105: 102: 101: 93: 92: 85: 82: 80: 77: 75: 72: 70: 67: 66: 58: 57: 53: 44: 43: 40: 36: 32: 31: 19: 6067:Resurrection 6057:Regeneration 6032:Perseverance 6026:Ordo salutis 6024: 5988:Irresistible 5960: 5956:Eternal life 5946:Divinization 5832:1974–2008 AD 5827:1924–1974 AD 5822:1821–1924 AD 5817:1453–1821 AD 5812:1204–1453 AD 5646:, July 2000) 5643: 5634: 5630: 5623:– Kheper.net 5617:– Kheper.net 5606: 5535: 5513: 5489: 5467: 5459: 5440: 5411: 5380:Bibliography 5369: 5363: 5346: 5340: 5323: 5317: 5300: 5294: 5277: 5270: 5253: 5248: 5228: 5221: 5201: 5194: 5174: 5157: 5151: 5137: 5128: 5108: 5101: 5088: 5075: 5055: 5048: 5028: 5021: 5011: 5004: 4984: 4977: 4969: 4961: 4954: 4943:. Retrieved 4936:the original 4923: 4917: 4904: 4888: 4868: 4861: 4841: 4834: 4814: 4807: 4792: 4783: 4777: 4757: 4750: 4742: 4741:Ludwig Ott, 4737: 4727: 4726:Ludwig Ott, 4706: 4701: 4681: 4671: 4662: 4652: 4630: 4620: 4614: 4609: 4593: 4586: 4570: 4560: 4551: 4543: 4535: 4530: 4514: 4509: 4495: 4489: 4470: 4464: 4454: 4444: 4443:says in his 4435: 4417: 4406: 4395: 4387: 4382: 4374: 4369: 4361: 4357: 4352: 4332: 4325: 4303: 4288: 4266: 4245: 4240: 4218: 4206: 4186: 4180: 4168:. Retrieved 4158: 4147:. Retrieved 4114: 4107: 4096:. Retrieved 4092:the original 4082: 4064: 4053:. Retrieved 4022: 4002: 3995: 3983: 3976:Kazhdan 1991 3971: 3952: 3946: 3934: 3924: 3917: 3897: 3876:. Retrieved 3872:the original 3846:. Retrieved 3842:the original 3818: 3810: 3800: 3793: 3773: 3766: 3746: 3739: 3730: 3710: 3687: 3678: 3670: 3661: 3642: 3636: 3624: 3607: 3601: 3592: 3586: 3577: 3571: 3563: 3559: 3548:. Retrieved 3538: 3522: 3482: 3448: 3428: 3420: 3410:, retrieved 3404: 3366: 3359: 3351: 3346: 3334: 3307: 3289: 3285: 3275:Neo-Palamism 3194: 3182: 3179: 3169: 3167: 3159: 3154: 3144: 3139: 3131: 3125: 3117: 3102: 3095: 3093: 3081: 3065: 3058: 3050:divine unity 3042: 3033: 3032: 3017: 3013: 3012: 2990: 2986: 2983: 2982: 2946: 2942: 2933: 2924: 2920: 2887: 2873: 2846:burning bush 2832: 2813: 2791: 2786: 2776: 2772: 2744: 2710: 2690: 2686:apostle Paul 2678: 2673: 2667: 2659: 2653: 2649: 2643: 2620: 2611: 2608:illumination 2603: 2600:purification 2595: 2571: 2564: 2558: 2554: 2548: 2538: 2523: 2511: 2499: 2493:writers and 2482: 2477: 2470: 2466: 2460: 2424: 2400: 2389: 2380:The doctrine 2374: 2366: 2353:Philotheos I 2350: 2337: 2333: 2329: 2320: 2313: 2308: 2306: 2294: 2282: 2263: 2251: 2225: 2216: 2203:Messalianism 2198: 2192: 2179:Jesus Prayer 2175:polytheistic 2152: 2148: 2139: 2135: 2122: 2118:Messalianism 2114: 2104: 2097:Nicene Creed 2077: 2064: 2031: 2027: 2017: 2002: 1995: 1982:Jesus Prayer 1978:John Cassian 1974: 1952:Martin Jugie 1949: 1933: 1918: 1903: 1893:practice of 1882: 1878: 1877: 1824:Saint titles 1804:Architecture 1797:Other topics 1502:Jesus Prayer 1413: 1406: 1389: 1384: 1372: 1366: 1357:Nicene Creed 1332:Holy Trinity 1307:Apophaticism 1257:15th–16th c. 1234:Great Schism 874:Estonia (MP) 862: 857:Moldova (MP) 832:Estonia (EP) 800: 788: 777: 763: 761: 610:Patriarchate 592:Organization 558:Christianity 545: / 543:Resurrection 541: / 515:View of Mary 513: 506: 461:Hagia Sophia 326:Nestorianism 174:Neoplatonism 84:Neo-Palamism 38: 5973:Forgiveness 5807:717–1204 AD 5406:Copy online 5289:), p. 243). 4724:et seq.)" ( 3578:Conferences 3292:distinction 2878:Holy Spirit 2868:(i.e., the 2858:Mount Tabor 2844:(e.g., the 2820:Mount Tabor 2816:Tabor Light 2810:Tabor Light 2804:Tabor Light 2787:hesychastes 2628:Holy Spirit 2624:Incarnation 2568:love of God 2555:likeness to 2167:Mount Tabor 2159:blasphemous 2045:Tabor Light 2036:Mount Athos 2024:Mount Athos 1906:deification 1577:Prayer rope 1497:Iconostasis 1487:Euchologion 1472:Apolytikion 1347:Metousiosis 1312:Chrismation 944:Scandinavia 650:Monasticism 605:Autocephaly 539:Crucifixion 129:Tabor Light 6119:Categories 6062:Repentance 6052:Redemption 6000:Imputation 5993:Prevenient 5941:Conversion 5906:Absolution 5772:Autonomous 5615:"Theiosis" 5136:, Host of 4945:2011-01-10 4797:Latin text 4211:purified." 4170:2010-12-28 4149:2010-12-28 4098:2010-12-28 4055:2010-12-28 3878:2010-12-27 3848:2012-06-07 3645:, 11, note 3550:2010-12-27 3453:reform of 3412:2008-02-03 3220:Barlaamism 3060:Ludwig Ott 2890:hypostasis 2648:theology, 2559:union with 2392:gnosiology 2384:See also: 2309:Capita 150 2207:Bogomilism 2195:Messalians 2183:Bogomilism 2009:asceticism 2005:Philokalia 1958:Background 1678:Great Lent 1557:Paraklesis 1537:Omophorion 1492:Holy Water 1391:Philokalia 1050:Montenegro 879:ROCOR (MP) 869:Crete (EP) 842:China (MP) 837:Japan (MP) 813:Autonomous 691:Alexandria 532:Background 455:Mosaic of 331:Barlaamism 6140:Hesychasm 6082:Synergism 6072:Salvation 6015:Monergism 5921:Atonement 5916:Assurance 5802:33–717 AD 5335:), p. 186 5312:), p. 243 5265:), p. 186 5169:), p. 244 4926:(1): 77. 4542:cited in 4525:), p. 234 4364:, p. 50). 3405:Hesychasm 3138:, in his 3000:himself. 2842:Scripture 2839:Christian 2782:Ἡσυχαστής 2777:Hesychast 2773:hesychazo 2741:Hesychasm 2735:Hesychasm 2702:hesychasm 2698:apodictic 2694:Theotokos 2681:hesychast 2596:katharsis 2588:Poustinia 2545:Christian 2491:Christian 2483:energeiai 2361:Prochorus 2357:Demetrios 2316:Callistus 2228:civil war 2163:the light 2155:heretical 2095:into the 2043:with the 2032:Hesychast 2028:Hesychasm 1992:Hesychasm 1940:heretical 1895:Hesychasm 1688:Dormition 1612:Vestments 1607:Troparion 1602:Sticheron 1592:Semantron 1582:Prosphora 1507:Kontakion 1415:Theotokos 1368:Oikonomia 1327:Hesychasm 1209:Pentarchy 1177:Jerusalem 1021:churches: 701:Jerusalem 625:Canon law 578:Orthodoxy 547:Ascension 477:Structure 227:Palamites 119:Theotokos 109:Hesychasm 6125:Palamism 6102:Blessing 5951:Election 5911:Adoption 5774:churches 5745:churches 5533:(1997). 5372:, p. 204 5322:Ware in 4786:, p. 200 4718:Archived 4679:(1998). 4642:Archived 4599:Archived 4358:ad extra 4315:Archived 4278:Archived 4256:Archived 4230:Archived 4072:Archived 3619:), p. 89 3455:Theodore 3290:energeia 3208:See also 3084:Quietism 3024:Palamite 2978:Palamism 2882:apostles 2848:seen by 2747:eremitic 2478:energies 2298:John XIV 2274:recanted 2241:Orthodox 2093:Filioque 2067:Athonite 2049:Damascus 1879:Palamism 1769:Kassiani 1467:Akathist 1397:Phronema 1385:Palamism 1374:Akribeia 1283:Theology 1030:Abkhazia 1019:National 721:Bulgaria 662:Bratstvo 600:Autonomy 549:of Jesus 482:Theology 468:Overview 435:a series 433:Part of 244:Sophrony 169:Plotinus 97:Theology 39:Palamism 18:Palamite 6097:Worship 6087:Theosis 5931:Calling 5926:Baptism 5795:History 5635:theosis 5142:, web: 4707:De fide 4466:apathea 3664:, p. 58 3566:, p. 59 3485:, p. xi 3451:Studite 3339:186/260 3308:Theosis 3297:Scotism 3204:sense. 3202:Scotist 2970:Urban V 2874:created 2860:at the 2822:at the 2798:theoria 2768:ἡσυχάζω 2753:in the 2725:essence 2717:theosis 2706:theosis 2674:theoria 2660:Theosis 2655:theosis 2650:theoria 2640:Theoria 2634:Theoria 2612:theosis 2604:theoria 2584:kenosis 2572:Theoria 2550:theosis 2529:Theosis 2515:theosis 2481:(Greek 2469:(Greek 2467:essence 2415:theosis 2407:theoria 2169:at the 1944:theosis 1927:by the 1899:Barlaam 1881:or the 1874:Palamas 1482:Ectenia 1408:Theosis 1196:History 1129:Seventh 1035:Belarus 924:Germany 904:Austria 827:Finland 772:America 764:de jure 746:Albania 726:Georgia 716:Romania 696:Antioch 655:Degrees 645:Deacons 640:Priests 635:Bishops 492:Liturgy 484: ( 349:Related 319:Thomism 209:Photios 124:Theosis 114:Theoria 62:History 5543: 5520: 5498: 5474: 5448: 5426: 5418: 5400: 5392: 5354: 5331: 5308: 5285: 5261: 5236: 5209: 5185: 5165: 5116: 5063: 5036: 4992: 4876: 4849: 4822: 4765: 4715:D. 389 4689: 4521: 4481: 4439:Saint 4427: 4340: 4194: 4122: 4010: 3959: 3905: 3781: 3754: 3718: 3615: 3529: 3441: 3374: 2911:prayer 2852:, the 2835:Jewish 2751:prayer 2669:nepsis 2610:, and 2592:schema 2580:praxis 2065:As an 1552:Praxis 1362:Nepsis 1239:Russia 1172:Moscow 1143:Eighth 1114:Fourth 1104:Second 1060:UOC–KP 1055:Turkey 1045:Latvia 919:France 914:Canada 741:Poland 736:Greece 731:Cyprus 711:Serbia 706:Russia 630:Clergy 437:on the 5983:Grace 5968:Faith 5430:. p. 4966:(PDF) 4939:(PDF) 4914:(PDF) 4615:alone 3316:Notes 3286:Ousia 2898:James 2894:Peter 2870:grace 2854:Light 2850:Moses 2779:(Gr. 2578:(see 2472:ousia 1986:below 1477:Artos 1380:Ousia 1342:Icons 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