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St. Gregory Palamas and the Tradition of the = Fathers

by Fr. George Florovsky

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    Following the Fathers...

    "Following THE HOLY FATHERS" ... It was usual in the = Ancient=20 Church to introduce doctrinal statements by phrases like = this. The=20 Decree of Chalcedon opens precisely with these very words. = The=20 Seventh Ecumenical Council introduces its decision = concerning the=20 Holy Icons in a more elaborate way: "Following the = Divinely=20 inspired teaching of the Holy Fathers and the Tradition of = the=20 Catholic Church." The didaskalia of the = Fathers is the=20 formal and normative term of reference.

    Now, this was much more than just an "appeal to = antiquity."=20 Indeed, the Church always stresses the permanence of her = faith=20 through the ages, from the very beginning. This identity, = since the=20 Apostolic times, is the most conspicuous sign and token of = right=20 faith-always the same. Yet, "antiquity" by itself is not an = adequate=20 proof of the true faith. Moreover, the Christian message was = obviously a striking novelty" for the "ancient world," and, = indeed,=20 a call to radical "renovation." The "Old" has passed away, = and=20 everything has been "made New." On the other hand, heresies = could=20 also appeal to the past and invoke the authority of certain=20 "traditions." In fact, heresies were often lingering in the = past.=20 [1] Archaic formulas can often be dangerously misleading. = Vincent of=20 Lerins himself was fully aware of this danger. It would = suffice to=20 quote this pathetic passage of his: "And now, what an = amazing=20 reversal of the situation I the authors of the same opinion = are=20 adjudged to be catholics, but the followers-heretics; the = masters=20 are absolved, the disciples are condemned; the writers of = the books=20 will be children of the Kingdom, their followers will go to = Gehenna"=20 (Commonitorium, cap. 6). Vincent had in mind, of = course,=20 St. Cyprian and the Donatists. St. Cyprian himself faced the = same=20 situation. "Antiquity" as such may happen to be Just an = inveterate=20 prejudice: nam antiquitas sine veritate vetustas erroris = est=20 (Epist. 74). It is to say=E2=80=94"old = customs" as such do not=20 guarantee the truth. "Truth" is not just a "habit."

    The true tradition is only the tradition of truth, = traditio=20 veritatis. This tradition, according of St. Irenaeus, = is=20 grounded in, and secured by, that charisma veritatis = certum=20 [secure charisma of truth], which has been "deposited" = in the=20 Church from the very beginning and has been preserved by the = uninterrupted succession of episcopal ministry. "Tradition" = in the=20 Church is not a continuity of human memory, or a permanence = of rites=20 and habits. It is a living tradition=E2=80=94depositum = juvenescens,=20 in the phrase of St. Irenaeus. Accordingly, it cannot = be=20 counted inter mortuas regulas [among dead rules].=20 Ultimately, tradition is a continuity of the abiding = presence of the=20 Holy Spirit in the Church, a continuity of Divine guidance = and=20 illumination. The Church is not bound by the "letter." = Rather, she=20 is constantly moved forth by the "Spirit." The same Spirit, = the=20 Spirit of Truth, which "spake through the Prophets," which = guided=20 the Apostles, is still continuously guiding the Church into = the=20 fuller comprehension and understanding of the Divine truth, = from=20 glory to glory.

    "Following the Holy Fathers"=E2=80=A6 This is = not a reference to=20 some abstract tradition, in formulas and propositions. It is = primarily an appeal to holy witnesses. Indeed, we appeal to = the=20 Apostles, and not just to an abstract "Apostolicity." In the = similar=20 manner do we refer to the Fathers. The witness of the = Fathers=20 belongs, intrinsically and integrally, to the very structure = of=20 Orthodox belief. The Church is equally committed to the = kerygma=20 of the Apostles and to the dogma of the = Fathers. We=20 may quote at this point an admirable ancient hymn (probably, = from=20 the pen of St. Romanus the Melode). "Preserving the = kerygma=20 of the Apostles and the dogmas of the Fathers, the = Church has=20 sealed the one faith and wearing the tunic of truth she = shapes=20 rightly the brocade of heavenly theology and praises the = great=20 mystery of piety." [2]

    The Mind of the Fathers

    The Church is "Apostolic" indeed. But the Church is also=20 "Patristic." She is intrinsically "the Church of the = Fathers." These=20 two "notes" cannot be separated. Only by being "Patristic" = is the=20 Church truly "Apostolic." The witness of the Fathers is much = more=20 than simply a historic feature, a voice from the past. Let = us quote=20 another hymn from the office of the Three Hierarchs. "By the = word of=20 knowledge you have composed the dogmas which the fisher men = have=20 established first in simple words, in knowledge by the power = of the=20 Spirit, for thus our simple piety had to acquire = composition." There=20 are, as it were, two basic stages in the proclamation of the = Christian faith. "Our simple faith had to acquire = composition."=20 There was an inner urge, an inner logic, an internal = necessity, in=20 this transition from kerygma to dogma. = Indeed, the teaching of the Fathers, and the dogma of = the=20 Church, are still the same "simple message" which has been = once=20 delivered and deposited, once for ever, by the Apostles. But = now it=20 is, as it were, properly and fully articulated. The = Apostolic=20 preaching is kept alive in the Church, not only merely = preserved. In=20 this sense, the teaching of the Fathers is a permanent = category of=20 Christian existence, a constant and ultimate measure and = criterion=20 of right faith. Fathers are not only witnesses of the old = faith,=20 testes antiquitatis. They are rather witnesses of = the true=20 faith, testes veritatis. "The mind of the Fathers" = is an=20 intrinsic term of reference in Orthodox theology, no less = than the=20 word of Holy Scripture, and indeed never separated from it. = As it=20 has been well said, "the Catholic Church of all ages is not = merely a=20 daughter of the Church of the Fathers=E2=80=94she is and = remains the=20 Church of the Fathers." [3]

    The Existential Character of Patristic Theology

    The main distinctive mark of Patristic theology was its=20 existential" character, if we may use this current = neologism. The=20 Fathers theologized, as St. Gregory of Nazianzus put it, "in = the=20 manner of the Apostles, not in that of = Aristotle=E2=80=94alieutikos,=20 ouk aristotelikos (Hom. 23. 12). = Their=20 theology was still a "message," a kerygma. Their = theology=20 was still "kerygmatic theology," even if it was often = logically=20 arranged and supplied with intellectual arguments. The = ultimate=20 reference was still to the vision of faith, to spiritual = knowledge=20 and experience. Apart from life in Christ theology carries = no=20 conviction and, if separated from the life of faith, = theology may=20 degenerate into empty dialectics, a vain = polylogia,=20 without any spiritual consequence. Patristic theology = was=20 existentially rooted in the decisive commitment of faith. It = was not=20 a self-explanatory "discipline" which could be presented=20 argumentatively, that is aristotelikos, without any = prior=20 spiritual engagement. In the age of theological strife and = incessant=20 debates, the great Cappadocian Fathers formally protested = against=20 the use of dialectics, of "Aristotelian syllogisms," and = endeavoured=20 to refer theology back to the vision of faith. Patristic = theology=20 could be only preached" or "proclaimed"=E2=80=94preached = from the pulpit,=20 proclaimed also in the words of prayer and in the sacred = rites, and=20 indeed manifested in the total structure of Christian life. = Theology=20 of this kind can never be separated from the life of prayer = and from=20 the exercise of virtue. "The climax of purity is the = beginning of=20 theology," as St. John the Klimakos puts it: Telos de = hagneias=20 hypotheosis theologias (Scala Paradisi, grade = 30).

    On the other hand, theology of this type is always, as it = were,=20 "propaideutic," since its ultimate aim and purpose is to = ascertain=20 and to acknowledge the Mystery of the Living God, and indeed = to bear=20 witness to it, in word and deed. "Theology" is not an end in = itself.=20 It is always but a way. Theology, and even the "dogmas," = present no=20 more than an "intellectual contour" of the revealed truth, = and a=20 "noetic" testimony to it. Only in the act of faith is this = "contour"=20 filled with content. Christological formulas are fully = meaningful=20 only for those who have encountered the Living Christ, and = have=20 received and acknowledged Him as God and Saviour, and are = dwelling=20 by faith in Him, in His body, the Church. In this sense, = theology is=20 never a self-explanatory discipline. It is constantly = appealing to=20 the vision of faith. "What we have seen and have = heard we=20 announce to you." Apart from this "announcement" theological = formulas are empty and of no consequence. For the same = reason these=20 formulas can never be taken "abstractly," that is, out of = total=20 context of belief. It is misleading to single out particular = statements of the Fathers and to detach them from the total=20 perspective in which they have been actually uttered, just = as it is=20 misleading to manipulate with detached quotations from the=20 Scripture. It is a dangerous habit "to quote" the = Fathers,=20 that is, their isolated sayings and phrases, outside of that = concrete setting in which only they have their full and = proper=20 meaning and are truly alive. "To follow" the = Fathers does=20 not mean just "to quote" them. "To follow" = the=20 Fathers means to acquire their "mind," their = phronema.

    The Meaning of the "Age" of the Fathers

    Now, we have reached the crucial point. The name of = "Church=20 Fathers" is usually restricted to the teachers of the = Ancient=20 Church. And it is currently assumed that their = authority=20 depends upon their "antiquity," upon their comparative = nearness to=20 the "Primitive Church," to the initial "Age" of the Church. = Already=20 St. Jerome had to contest this idea. Indeed, there was no = decrease=20 of "authority," and no decrease in the immediacy of = spiritual=20 competence and knowledge, in the course of Christian = history. In=20 fact, however, this idea of "decrease" has strongly affected = our=20 modern theological thinking. In fact, it is too often = assumed,=20 consciously or unconsciously, that the Early Church was, as = it were,=20 closer to the spring of truth. As an admission of our own = failure=20 and inadequacy, as an act of humble self-criticism, such an=20 assumption is sound and helpful. But it is dangerous to = make of=20 it the starting point or basis of our "theology of Church = history,"=20 or even of our theology of the Church. Indeed, the Age = of the=20 Apostles should retain its unique position. Yet, it was just = a=20 beginning. It is widely assumed that the "Age of the = Fathers" has=20 also ended, and accordingly it is regarded just as an = ancient=20 formation, "antiquated" in a sense and "archaic." The limit = of the=20 "Patristic Age" is variously defined. It is usual to regard = St. John=20 of Damascus as the "last Father" in the East, and St. = Gregory the=20 Dialogos or Isidore of Seville as "the last" in the West. = This=20 periodization has been justly contested in recent times. = Should not,=20 for instance, St. Theodore of Studium, at least, be included = among=20 "the Fathers"? Mabillon has suggested that Bernard of = Clairvaux, the=20 Doctor mellifluous, was "the last of the Fathers, and surely = not=20 unequal to the earlier ones." [4] Actually, it is more than = a=20 question of periodization. From the Western point of = view "the=20 Age of the Fathers" has been succeeded, and indeed = superseded, by=20 "the Age of the Schoolmen," which was an essential step = forward.=20 Since the rise of Scholasticism "Patristic theology" = has been=20 antiquated, has become actually a "past age," a kind of = archaic=20 prelude. This point of view, legitimate for the West, has = been, most=20 unfortunately, accepted also by many in the East, blindly = and=20 uncritically. Accordingly, one has to face the alternative.=20 Either one has to regret the "backwardness" of the = East=20 which never developed any "Scholasticism" of its own. Or = one should retire into the "Ancient Age," in a more or = less=20 archeological manner, and practice what has been wittily = described=20 recently as a "theology of repetition." The latter, in fact, = is just=20 a peculiar form of imitative "scholasticism."

    Now, it is not seldom suggested that, probably, "the Age = of the=20 Fathers" has ended much earlier than St. John of Damascus. = Very=20 often one does not proceed further than the Age of = Justinian, or=20 even already the Council of Chalcedon. Was not Leontius of = Byzantium=20 already "the first of the Scholastics"? Psychologically, = this=20 attitude is quite comprehensible, although it cannot be=20 theologically justified. Indeed, the Fathers of the Fourth = century=20 are much more impressive, and their unique greatness cannot = be=20 denied. Yet, the Church remained fully alive also after = Nicea and=20 Chalcedon. The current overemphasis on the "first five = centuries"=20 dangerously distorts theological vision, and prevents the = right=20 understanding of the Chalcedonian dogma itself. The decree = of the=20 Sixth Ecumenical Council is often regarded as a kind of an=20 "appendix" to Chalcedon, interesting only for theological=20 specialists, and the great figure of St. Maximus the = Confessor is=20 almost completely ignored. Accordingly, the theological = significance=20 of the Seventh Ecumenical Council is dangerously obscured, = and one=20 is left to wonder, why the Feast of Orthodoxy should be = related to=20 the commemoration of the Church's victory over the = Iconoclasts. Was=20 it not just a "ritualistic controversy"? We often forget = that the=20 famous formula of the Consensus quinquesaecularis=20 [agreement of five centuries], that is, actually, up to = Chalcedon, was a Protestant formula, and reflected a = peculiar=20 Protestant "theology of history." It was a restrictive=20 formula, as much as it seemed to be too inclusive to = those who=20 wanted to be secluded in the Apostolic Age. The point is, = however,=20 that the current Eastern formula of "the Seven Ecumenical = Councils"=20 is hardly much better, if it tends, as it usually does, = to=20 restrict or to limit the Church's spiritual authority = to the=20 first eight centuries, as if "the Golden Age" of = Christianity has=20 already passed and we are now, probably, already in an Iron = Age,=20 much lower on the scale of spiritual vigour and authority. = Our=20 theological thinking has been dangerously affected by = the=20 pattern of decay, adopted for the interpretation of = Christian=20 history in the West since the Reformation. The fullness of = the=20 Church was then interpreted in a static manner, and the = attitude to=20 Antiquity has been accordingly distorted and misconstrued. = After=20 all, it does not make much difference, whether we = restrict=20 the normative authority of the Church to one century, = or to=20 five, or to eight. There should he no restriction at = all.=20 Consequently, there is no room for any "theology of=20 repetition." The Church is still fully authoritative as she = has been=20 in the ages past, since the Spirit of Truth quickens her now = no less=20 effectively as in the ancient times.

    The Legacy of Byzantine Theology

    One of the immediate results of our careless = periodization is=20 that we simply ignore the legacy of Byzantine theology. = We=20 are prepared, now more than only a few decades ago, to admit = the=20 perennial authority of "the Fathers," especially since the = revival=20 of Patristic studies in the West. But we still tend to limit = the=20 scope of admission, and obviously "Byzantine theologians" = are not=20 readily counted among the "Fathers." We are inclined to = discriminate=20 rather rigidly between "Patristics"=E2=80=94in a more or = less narrow=20 sense=E2=80=94and "Byzantinism." We are still inclined to = regard=20 "Byzantinism" as an inferior sequel to the Patristic Age. We = have=20 still doubts about its normative relevance for theological = thinking.=20 Now, Byzantine theology was much more than just a = "repetition" of=20 Patristic theology, nor was that which was new in it of an = inferior=20 quality in comparison with "Christian Antiquity." Indeed,=20 Byzantine theology was an organic continuation of the = Patristic=20 Age. Was there any break? Has the ethos of the = Eastern=20 Orthodox Church been ever changed, at a certain historic = point or=20 date, which, however, has never been unanimously identified, = so that=20 the "later" development was of lesser authority and = importance, if=20 of any? This admission seems to be silently implied in the=20 restrictive commitment to the Seven = Ecumenical=20 Councils. Then, St. Symeon the New Theologian and St. = Gregory=20 Palamas are simply left out, and the great Hesychast = Councils of the=20 fourteenth century are ignored and forgotten. What is their = position=20 and authority in the Church?

    Now, in fact, St. Symeon and St. Gregory are still = authoritative=20 masters and inspirers of all those who, in the Orthodox = Church, are=20 striving after perfection, and are living the life of prayer = and=20 contemplation, whether in the surviving monastic = communities, or in=20 the solitude of the desert, and even in the world. These = faithful=20 people are not aware of any alleged "break" between = "Patristics" and=20 "Byzantinism." The Philokalia, this great=20 encyclopaedia of Eastern piety, which includes writings of = many=20 centuries, is, in our own days, increasingly becoming the = manual of=20 guidance and instruction for all those who are eager to = practice=20 Orthodoxy in our contemporary situation. The authority = of its=20 compiler, St. Nicodemus of the Holy Mount, has been recently = recognized and enhanced by his formal canonization in the = Church. In=20 this sense, we are bound to say, "the Age of the Fathers" = still=20 continues in "the Worshipping Church." Should it not = continue also=20 in our theological pursuit and study, research and = instruction?=20 Should we not recover "the mind of the Fathers" also in our=20 theological thinking and teaching? To recover it, indeed, = not as an=20 archaic manner or pose, and not just as a venerable relic, = but as=20 an existential attitude, as a spiritual = orientation.=20 Only in this way can our theology be reintegrated into = the=20 fullness of our Christian existence. It is not enough to = keep a=20 "Byzantine Liturgy," as we do, to restore Byzantine = iconography and=20 Byzantine music, as we are still reluctant to do = consistently, and=20 to practice certain Byzantine modes of devotion. One has to = go to=20 the very roots of this traditional "piety," and to recover = the=20 "Patristic mind . Otherwise we may be in danger of being = inwardly=20 split=E2=80=94as many in our midst actually = are=E2=80=94between the "traditional"=20 forms of "piety" and a very untraditional habit of = theological=20 thinking. It is a real danger. As "worshippers" we are still = in "the=20 tradition of the Fathers." Should we not stand, = conscientiously and=20 avowedly, in the same tradition also as "theologians," as = witnesses=20 and teachers of Orthodoxy? Can we retain our integrity in = any other=20 way?

    St. Gregory Palamas and Theosis

    All these preliminary considerations are highly relevant = for our=20 immediate purpose. What is the theological legacy of St. = Gregory=20 Palamas? St. Gregory was not a speculative theologian. He = was a monk=20 and a bishop. He was not concerned about abstract problems = of=20 philosophy, although he was well trained in this field too. = He was=20 concerned solely with problems of Christian existence. As a=20 theologian, he was simply an interpreter of the spiritual = experience=20 of the Church. Almost all his writings, except probably his=20 homilies, were occasional writings. He was wrestling with = the=20 problems of his own time. And it was a critical time, an age = of=20 controversy and anxiety. Indeed, it was also an age of = spiritual=20 renewal.

    St. Gregory was suspected of subversive innovations by = his=20 enemies in his own time. This charge is still maintained = against him=20 in the West. In fact, however, St. Gregory was deeply rooted = in=20 tradition. It is not difficult to trace most of his views = and=20 motives back to the Cappadocian Fathers and to St. Maximus = the=20 Confessor, who was, by the way, one of the most popular = masters of=20 Byzantine thought and devotion. Indeed, St. Gregory was also = intimately acquainted with the writings of Pseudo-Dionysius. = He was=20 rooted in the tradition. Yet, in no sense was his = theology just=20 a "theology of repetition." It was a creative extension of = ancient=20 tradition. Its starting point was Life in Christ.

    Of all themes of St. Gregory's theology let us single out = but=20 one, the crucial one, and the most controversial. What is = the basic=20 character of Christian existence? The ultimate aim and = purpose of=20 human life was defined in the Patristic tradition as = theosis=20 [divinization]. The term is rather offensive for the = modern=20 ear. It cannot be adequately rendered in any modern = language, nor=20 even in Latin. Even in Greek it is rather heavy and = pretentious.=20 Indeed, it is a daring word. The meaning of the word is, = however,=20 simple and lucid. It was one of the crucial terms in the = Patristic=20 vocabulary. It would suffice to quote at this point but St.=20 Athanasius. Gegonen gar anthropos, hin hemas en heauto=20 theopoiese. [He became man in order to divinize us in = Himself=20 (Ad Adelphium 4)]. Autos gar enenthropesen, = hina hemeis=20 theopoiethomen. [He became man in order that we might = be=20 divinized (De Incarnatione 54)]. St. Athanasius = actually=20 resumes here the favourite idea of St. Irenaeus: qui = propter=20 immensam dilectionem suam factus est quod sumus nos, uti nos = perficeret esse quod est ipse. [Who, through his = immense love=20 became what we are, that He might bring us to be even what = He is=20 Himself (Adv. Haeres. V, Praefatio)]. It was the = common=20 conviction of the Greek Fathers. One can quote at length St. = Gregory=20 of Nazianzus. St. Gregory of Nyssa, St. Cyril of Alexandria, = St.=20 Maximus, and indeed St. Symeon the New Theologian. Man ever = remains=20 what he is, that is, creature. But he is promised and = granted, in=20 Christ Jesus, the Word become man, an intimate sharing in = what is=20 Divine: Life Everlasting and incorruptible. The main = characteristic=20 of theosis is, according to the Fathers, precisely=20 "immortality" or "incorruption." For God alone "has=20 immortality"=E2=80=94ho monos echon athanasian (I = Tim. 6:16). But=20 man now is admitted into an intimate "communion" with God, = through=20 Christ and by the power of the Holy Spirit. And this is much = more=20 than just a 'moral" communion, and much more than just a = human=20 perfection. Only the word theosis can render = adequately the=20 uniqueness of the promise and offer. The term theosis is = indeed=20 quite embarrassing, if we would think in "ontological" = categories.=20 Indeed, man simply cannot "become" god. But the Fathers = were=20 thinking in "personal" terms, and the mystery of = personal=20 communion was involved at this point. Theosis meant = a=20 personal encounter. It is that intimate intercourse of = man with=20 God, in which the whole of human existence is, as it were, = permeated=20 by the Divine Presence. [5]

    Yet, the problem remains: How can even this intercourse = be=20 compatible with the Divine Transcendance? And this is the = crucial=20 point. Does man really encounter God, in this present life = on earth?=20 Does man encounter God, truly and verily, in his present = life of=20 prayer? Or, is there no more than an actio in = distans?=20 The common claim of the Eastern Fathers was that in his = devotional ascent man actually encounters God and beholds = His=20 eternal Glory. Now, how is it possible, if God "abides in = the light=20 unapproachable"? The paradox was especially sharp in the = Eastern=20 theology, which has been always committed to the belief that = God was=20 absolutely = "incomprehensible"=E2=80=94akataleptos=E2=80=94and unknowable = in=20 His nature or essence. This conviction was powerfully = expressed by=20 the Cappadocian Fathers, especially in their struggle = against=20 Eunomius, and also by St. John Chrysostom, in his = magnificent=20 discourses Peri Akataleptou. Thus, if God is = absolutely=20 "unapproachable" in His essence, and accordingly His essence = simply=20 cannot be "communicated," how can theosis be possible at = all?=20 "One insults God who seeks to apprehend His essential = being,"=20 says Chrysostom. Already in St. Athanasius we find a clear=20 distinction between God's very "essence" and His powers and = bounty:=20 Kai en pasi men esti kata ten heautou agathoteta, exo de = ton=20 panton palin esti kata ten idian physin. [He is in = everything=20 by his love, but outside of everything by his own nature = (De=20 Decretis II)]. The same conception was = carefully=20 elaborated by the Cappadocians. The "essence of God" is = absolutely=20 inaccessible to man, says St. Basil (Adv. Eunomium = 1:14).=20 We know God only in His actions, and by His = actions:=20 Hemeis de ek men ton energeion gnorizein = legomen ton=20 Theon hemon, te de ousia prosengizein ouch hypischnoumetha = hai men=20 gar energeiai autou pros hemas katabainousin, he de ousia = autou=20 menei aprositos. [We say that we know our God from his = energies=20 (activities), but we do not profess to approach his = essence=E2=80=94for his=20 energies descend to us, but his essence remains inaccessible = (Epist. 234, ad Amphilochium)]. Yet, it is a true=20 knowledge, not just a conjecture or deduction: = hai=20 energeiai autou pros hemas katabainousin. In = the=20 phrase of St. John of Damascus, these actions or "energies" = of God=20 are the true revelation of God Himself: he = theia=20 ellampsis kai energeia (De Fide Orth. 1: 14). = It is=20 a real presence, and not merely a certain = praesentia=20 operativa, sicut agens adest ei in quod agit [as the = actor is=20 present in the thing in which he acts]. This mysterious mode = of=20 Divine Presence, in spite of the absolute transcendence of = the=20 Divine Essence, passes all understanding. But it is no less = certain=20 for that reason.

    St. Gregory Palamas stands in an ancient tradition at = this point.=20 In His "energies" the Unapproachable God mysteriously = approaches=20 man. And this Divine move effects encounter: proodos eis = ta=20 exo, in the phrase of St. Maximus (Scholia in De = Div.=20 Nom., 1: 5).

    St. Gregory begins with the distinction between "grace" = and=20 "essence": he theia kai theopoios = ellampsis=20 kai charis ouk ousia, all=E2=80=99 energeia = esti=20 Theou [the Divine and Divinizing = illumination and=20 grace is not the essence, but the energy of God; Capita = Phys.,=20 Theol., etc., 68-9]. This basic distinction was = formally=20 accepted and elaborated at the Great Councils in = Constantinople,=20 1341 and 1351. Those who would deny this distinction were=20 anathematized and excommunicated. The anathematisms of the = council=20 of 651 were included in the rite for the Sunday of = Orthodoxy, in the=20 Triodion. Orthodox theologians are bound by this decision. = The=20 essence of God is absolutely amethekte = [incommunicable].=20 The source and the power of human theosis is not = the Divine=20 essence, but the "Grace of God": theopoios energeia, hes = ta=20 metechonta theountai, theia tis esti charis, all=E2=80=99 = ouch he physis tou=20 theou [the divinizing energy, by participation of which = one is=20 divinized, is a divine grace, but in no way the essence of = God;=20 ibid. 92-3]. Charis is not identical with the=20 ousia. It is theia kai aktistos charis kai=20 energeia [Divine and uncreated Grace and Energy; ibid., = 69].=20 This distinction, however, does not imply or effect division = or=20 separation. Nor is it just an "accident," oute = symbebekotos=20 (ibid., 127). Energies "proceed" from God and manifest = His own=20 Being. The term proienai [proceed] simply suggests=20 diakrisin [distinction], but not a division: ei = kai=20 dienenoche tes physeos, ou diaspatai he tou Pneumatos charis = [the grace of the Spirit is different from the = Substance, and=20 yet not separated from it; Theophan, p. 940].

    Actually the whole teaching of St. Gregory presupposes = the action=20 of the Personal God. God moves toward man and embraces him = by His=20 own "grace" and action, without leaving that phos = aprositon=20 [light unapproachable], in which He eternally abides. = The=20 ultimate purpose of St. Gregory's theological teaching was = to defend=20 the reality of Christian experience. Salvation is more = than=20 forgiveness. It is a genuine renewal of man. And this = renewal=20 is effected not by the discharge, or release, of certain = natural=20 energies implied in man's own creaturely being, but by the=20 "energies" of God Himself, who thereby encounters and = encompasses=20 man, and admits him into communion with Himself. In = fact, the=20 teaching of St. Gregory affects the whole system of = theology, the=20 whole body of Christian doctrine. It starts with the clear=20 distinction between "nature" and "will" of God. This=20 distinction was also characteristic of the Eastern = tradition, at=20 least since St. Athanasius. It may be asked at this point: = Is this=20 distinction compatible with the "simplicity" of God? Should = we not=20 rather regard all these distinctions as merely logical = conjectures,=20 necessary for us, but ultimately without any ontological=20 significance? As a matter of fact, St. Gregory Palamas was = attacked=20 by his opponents precisely from that point of view. God's = Being is=20 simple, and in Him even all attributes coincide. Already St. = Augustine diverged at this point from the Eastern tradition. = Under=20 Augustinian presuppositions the teaching of St. Gregory is=20 unacceptable and absurd. St. Gregory himself anticipated the = width=20 of implications of his basic distinction. If one does not = accept it,=20 he argued, then it would be impossible to discern clearly = between=20 the "generation" of the Son and "creation" of the world, = both being=20 the acts of essence, and this would lead to utter confusion = in the=20 Trinitarian doctrine. St. Gregory was quite formal at that=20 point.

    If according to the delirious opponents and those who = agree=20 with them, the Divine energy in no way differs from the = Divine=20 essence, then the act of creating, which belongs to the = will, will=20 in no way differ from generation (gennan) = and=20 procession (ekporeuein), which belong to = the=20 essence. If to create is no different from generation and=20 procession, then the creatures will in no way differ from = the=20 Begotten (gennematos) and the Projected=20 (problematos). If such is the case according to = them,=20 then both the Son of God and the Holy Spirit will be no = different=20 from creatures, and the creatures will all be both the = begotten=20 (gennemata) and the projected=20 (problemata) of God the Father, and = creation=20 will be deified and God will be arrayed with the = creatures. For=20 this reason the venerable Cyril, showing the difference = between=20 God's essence and energy, says that to generate belongs to = the=20 Divine nature, whereas to create belongs to His Divine = energy.=20 This he shows clearly saying, "nature and energy are not = the=20 same." If the Divine essence in no way differs from the = Divine=20 energy, then to beget (gennan) and to = project=20 (ekporeuein) will in no way differ from = creating=20 (poiein). God the Father creates by the Son and = in the=20 Holy Spirit. Thus He also begets and projects by the Son = and in=20 the Holy Spirit, according to the opinion of the opponents = and=20 those who agree with them. (Capita 96 and=20 97.)

    St. Gregory quotes St. Cyril of Alexandria. But St. Cyril = at this=20 point was simply repeating St. Athanasius. St. Athanasius, = in his=20 refutation of Arianism, formally stressed the ultimate = difference=20 between ousia [essence] or physis = [substance], on=20 the one hand, and the boulesis [will], on the = other. God=20 exists, and then He also acts. There is a certain = "necessity" in the=20 Divine Being, indeed not a necessity of compulsion, and no=20 fatum, but a necessity of being itself. = God simply=20 is what He is. But God's will is eminently free. He in no = sense is=20 necessitated to do what He does. Thus gennesis = [generation]=20 is always kata physin [according to essence], but = creation=20 is a bouleseos ergon [energy of the will] = (Contra=20 Arianos III. 64-6). These two dimensions, that of being = and=20 that of acting, are different, and must be clearly = distinguished. Of=20 course, this distinction in no way compromises the "Divine=20 simplicity." Yet, it is a real distinction, and not just a = logical=20 device. St. Gregory was fully aware of the crucial = importance of=20 this distinction. At this point he was a true successor of = the great=20 Athanasius and of the Cappadocian hierarchs.

    It has been recently suggested that the theology of St. = Gregory,=20 should be described in modern terms as an "existentialist = theology."=20 Indeed, it differed radically from modern conceptions which = are=20 currently denoted by this label. Yet, in any case, St. = Gregory was=20 definitely opposed to all kinds of "essentialist theologies" = which=20 fail to account for God's freedom, for the dynamism of God's = will,=20 for the reality of Divine action. St. Gregory would trace = this trend=20 back to Origen. It was the predicament of the Greek = impersonalist=20 metaphysics. If there is any room for Christian metaphysics = at all,=20 it must be a metaphysics of persons. The starting point of = St.=20 Gregory's theology was the history of salvation: on = the=20 larger scale, the Biblical story, which consisted of Divine = acts,=20 culminating in the Incarnation of the Word and His = glorification=20 through the Cross and Resurrection; on the smaller scale, = the story=20 of the Christian man, striving after perfection, and = ascending step=20 by step, till he encounters God in the vision of His glory. = It was=20 usual to describe the theology of St. Irenaeus as a = "theology of=20 facts." With no lesser justification we may describe also = the=20 theology of St. Gregory Palamas as a "theology of = facts."

    In our own time, we are coming more and more to the = conviction=20 that "theology of facts" is the only sound Orthodox = theology. It is=20 Biblical. It is Patristic. It is in complete conformity with = the=20 mind of the Church.

    In this connection we may regard St. Gregory Palamas as = our guide=20 and teacher, in our endeavour to theologize from the heart = of the=20 Church.

    Endnotes

    1. It has been recently suggested that Gnostics were = actually the=20 first to invoke formally the authority of an "Apostolic = Tradition"=20 and that it was their usage which moved St. Irenaeus to = elaborate=20 his own conception of Tradition. D. B. Reynders, "Paradosis: = Le=20 proges de l'idee de tradition jusqu'a Saint Irenee," in=20 Recherches de Theologie ancienne et medievale, V = (1933),=20 Louvain, 155-191. In any case, Gnostics used to refer to=20 "tradition."

    2. Paul Maas, ed.. Fruhbyzantinische Kirchenpoesie, = I=20 (Bonn, 1910), p. 24.

    3. Louis Bouyer, "Le renouveau des etudes patristiques," = in=20 La Vie Intellectuelle, XV (Fevrier 1947), 18.

    4. Mabillon, Bernardi Opera, Praefatio generalis, = n. 23=20 (Migne, P. L., CLXXXII, c. 26).

    5. Cf. M. Lot-Borodine, "La doctrine de la deification = dans=20 I'Eglise grecque jusqu'au XI siecle," in Revue de = l'histoire des=20 religions, tome CV, Nr I (Janvier-Fevrier 1932), 5-43; = tome=20 CVI, Nr 2/3 (Septembre-Decembre 1932), 525-74; tome CVII, Nr = I=20 (Janvier-Fevrier 1933), 8-55.

    From Ch. 7 of The Collected Works of = Georges=20 Florovsky, Vol. I, Bible, Church, Tradition: An = Eastern=20 Orthodox View (Vaduz, Europa: Buchervertriebsanstalt, = 1987),=20 pp. 105-120. This classic is now out of print but still=20 available.

     
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