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2 type of distinction 2 2 1 real distinction 2 2 2 modern interpretation 2 3 eastern orthodox criticism of western theology 3 catholic perspectives 4 see also 5 notes 6 references 7 bibliography 8 further reading 9 external links toggle the table of contents essence energies distinction 3 languages فارسی srpskohrvatski српскохрватски српски srpski edit links article talk english read edit view history tools tools move to sidebar hide actions read edit view history general what links here related changes upload file permanent link page information cite this page get shortened url switch to legacy parser print export download as pdf printable version in other projects wikidata item appearance move to sidebar hide from wikipedia the free encyclopedia theological concept central to eastern orthodoxy part of a series on palamism gregory palamas history hesychast controversy fifth council of constantinople synod of jerusalem neo palamism theology essence energies distinction hesychasm theoria theotokos theosis tabor light hypostatic union apophatic theology influences and precursors plato paul the apostle plotinus neoplatonism basil of caesarea gregory of nazianzus gregory of nyssa john chrysostom pseudo dionysius john of damascus photios symeon the new theologian palamites gregory palamas nicodemus the hagiorite sophrony stevan dimitrijević john meyendorff christos yannaras seraphim rose hilarion alfeyev similar positions formal distinction contrary positions augustinianism scholastic method thomism nestorianism barlaamism protestantism related chalcedonian christianity eastern orthodox church eastern orthodox theology eastern catholic churches eastern christianity christianity portal v t e part of a series on the eastern orthodox church mosaic of christ pantocrator hagia sophia overview structure theology history of theology liturgy church history holy mysteries view of salvation view of mary view of icons background crucifixion resurrection ascension of jesus christianity christian church apostolic succession four marks of the church orthodoxy organization autonomy autocephaly patriarchate ecumenical patriarch episcopal polity canon law clergy bishops priests deacons monasticism degrees bratstvo autocephalous jurisdictions autocephalous churches who are officially part of the communion constantinople alexandria antioch jerusalem russia serbia romania bulgaria georgia cyprus greece poland albania czech lands and slovakia autocephaly recognized by some autocephalous churches de jure america north macedonia autocephaly and canonicity recognized by constantinople and 3 other autocephalous churches ukraine ocu spiritual independence recognized by georgian orthodox church ukraine uoc autonomous jurisdictions sinai jp finland ep estonia ep japan mp china mp americas rp bessarabia rp moldova mp semi autonomous crete ep estonia mp rocor mp episcopal assemblies australia new zealand and oceania austria belgium holland and luxembourg canada france germany great britain and ireland italy and malta latin america scandinavia spain and portugal switzerland and liechtenstein united states of america noncanonical jurisdictions old believers spiritual christianity true orthodoxy catacomb church old calendarists american orthodox catholic church american world patriarchs national churches abkhazia belarus latvia montenegro turkey uoc kp evangelical orthodox phyletism ecumenical councils first seven ecumenical councils nicaea i constantinople i ephesus chalcedon constantinople ii constantinople iii nicaea ii other possible ecumenical councils constantinople iv constantinople v other important councils quinisext council jassy moscow jerusalem constantinople 1872 history church fathers pentarchy byzantine empire christianization of georgia christianization of bulgaria christianization of kievan rus great schism russia ottoman empire north america moscow constantinople schism 15th 16th c 1996 2018 theology history of eastern orthodox theology 20th century neo palamism apophaticism chrismation contemplative prayer essence vs energies hesychasm holy trinity hypostatic union icons metousiosis mystical theology nicene creed nepsis oikonomia vs akribeia ousia palamism philokalia phronema sin theosis theotokos differences from the catholic church opposition to the filioque opposition to papal supremacy liturgy and worship divine liturgy divine services akathist apolytikion artos ectenia euchologion holy water iconostasis jesus prayer aprakos kontakion liturgical entrances liturgical fans lity memorial service memory eternal omophorion eastern orthodox bowing eastern orthodox marriage praxis paraklesis paschal greeting paschal homily paschal troparion prayer rope prosphora russian bell ringing semantron sign of the cross sticheron troparion vestments use of incense liturgical calendar paschal cycle 12 great feasts other feasts feast of orthodoxy intercession of the theotokos the four fasting periods nativity fast great lent apostles fast dormition fast major figures saints russian until 15th century russian post 15th century serbian american justin martyr athanasius of alexandria ephraim the syrian basil of caesarea cyril of jerusalem gregory of nazianzus gregory of nyssa john chrysostom cyril of alexandria john climacus maximus the confessor john of damascus theodore the studite kassia cyril and methodius photius i of constantinople vladimir the great sava i of serbia gregory palamas innocent of alaska other topics architecture folk encyclical of the eastern patriarchs cross saint titles statistics by country v t e in eastern orthodox palamite theology there is a distinction between the essence ousia and the energies energeia of god it was formulated by gregory palamas 1296 1359 as part of his defense of the athonite monastic practice of hesychasm note 1 against the charge of heresy brought by the humanist scholar and theologian barlaam of calabria 1 2 3 eastern orthodox theologians generally regard this distinction as a real distinction and not just a conceptual distinction 4 historically western christian thought since the time of the great schism has tended to reject the essence energies distinction as real in the case of god characterizing the view as a heretical introduction of an unacceptable division in the trinity and suggestive of polytheism 5 6 historical background edit see also potentiality and actuality the essence energy distinction was formulated by gregory palamas of thessaloniki 1296 1359 as part of his defense of the athonite monastic practice of hesychasmos the mystical exercise of stillness to facilitate ceaseless inner prayer and noetic contemplation of god against the charge of heresy brought by the humanist scholar and theologian barlaam of calabria 1 2 the mystagogical teachings of hesychasm were approved in the eastern orthodox church by a series of local hesychast councils in the 14th century and gregory s commemoration during the liturgical season of great lent is seen as an extension of the sunday of orthodoxy 7 5 eastern orthodox views edit essence and energy edit in eastern orthodox theology god s essence is called ousia all that subsists by itself and which has not its being in another and is distinct from his energies energeia in greek actus in latin or activities as actualized in the world 8 the ousia of god is god as god is the essence being nature and substance clarification needed of god as taught in eastern christianity is uncreated and cannot be comprehended in words according to lossky god s ousia is that which finds no existence or subsistence in another or any other thing 9 god s ousia has no necessity or subsistence that needs or is dependent on anything other than itself 9 it is the energies of god that enable us to experience something of the divine at first through sensory perception and then later intuitively or noetically as st john damascene states in chapter 4 of an exact exposition of the orthodox faith all that we say positively of god manifests not his nature but the things about his nature 10 type of distinction edit real distinction edit according to fr john romanides palamas considers the distinction between god s essence and his energies to be a real distinction as distinguished from the thomistic virtual distinction and the scotist formal distinction romanides suspects that barlaam accepted a formal distinction between god s essence and his energies 11 other writers agree that palamas views the distinction between the divine essence and the divine energies as real 12 13 14 15 16 17 18 19 according to vladimir lossky of the neopatristic school if we deny the real distinction between essence and energy we cannot fix any clear borderline between the procession of the divine persons as existences and or realities of god and the creation of the world both the one and the other will be equally acts of the divine nature strictly uncreated from uncreated the being and the action s of god then would appear identical leading to the teaching of pantheism 20 modern interpretation edit some contemporary scholars argue against describing palamas s essence energies distinction in god as a metaphysically real distinction orthodox philosophical theologian david bentley hart expresses doubt that palamas ever intended to suggest a real distinction between god s essence and energies 21 g philips argues that palamas s distinction is not an ontological distinction but rather analogous to a formal distinction in the scotist sense of the term 22 according to dominican catholic theological historian fr aidan nichols palamas s essence energies distinction is not simply by virtue of his saving action ab extra much less as a merely formal distinction something demanded by the limited operating capacities of human minds 4 according to anna n williams s study of palamas which is more recent than the assessments of hart and philips in only two passages does palamas state explicitly that god s energies are as constitutively and ontologically distinct from the essence as are the three hypostases and in one place he makes explicit his view repeatedly implied elsewhere that the essence and the energies are not the same but williams contends that not even in these passages did palamas intend to argue for an ontological or fully real distinction and that the interpretation of his teaching by certain polemical modern disciples of his is false 22 eastern orthodox criticism of western theology edit see also eastern orthodox roman catholic theological differences eastern orthodox theologians have criticized western theology especially the traditional scholastic claim that god is actus purus for its alleged incompatibility with the essence energies distinction christos yannaras writes 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 23 according to george c papademetriou the essence energies 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 24 catholic perspectives edit the catholic church distinguishes between doctrine which is single and must be accepted by catholics and theological elaborations of doctrine about which catholics may legitimately disagree with respect to the eastern and western theological traditions the catholic church recognizes that at times one tradition may come nearer to a full appreciation of some aspects of a mystery of revelation than the other or express it to better advantage in these situations the church views the various theological expressions often as mutually complementary rather than conflicting 25 according to meyendorff from palamas s time until the twentieth century roman catholic theologians generally rejected the idea that there is in god a real essence energies distinction in their view a real distinction between the essence and the energies of god contradicted the teaching of the first council of nicaea 26 on divine unity 5 catholic theologian ludwig ott held that an absence of real distinction between the attributes of god and god s essence is a dogma of the catholic church 27 28 in contrast jürgen kuhlmann argues that the 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 22 according to kuhlmann the denial of a real distinction between essence and energies is not an article of catholic faith 29 according to meyendorff the later twentieth century saw a 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 uncanonized 26 some western scholars maintain that there is no conflict between the teaching of palamas and catholic thought on the distinction 22 according to g philips the essence energies distinction of palamas is a typical example of a perfectly admissible theological pluralism that is compatible with the roman catholic magisterium 22 jeffrey d finch claims that the future of east west rapprochement appears to be overcoming the modern polemics of neo scholasticism and neo palamism 22 some western theologians have incorporated the essence energies distinction into their own thinking 30 see also edit orthodox theology deification theosis and synergy uncreated light cappadocian fathers pseudo dionysius the areopagite byzantine philosophy pavel florensky neo palamism vladimir lossky sophrony sakharov john meyendorff western philosophy plethon noumenon asia attributes of god in islam bhedabheda essence function brahman and ātman division shakti judaism atzmus ein sof ohr and sefirot notes edit the mystical exercise of stillness to facilitate ceaseless inner prayer and noetic contemplation of god references edit 1 2 accusing gregory palamas of messalianism antonio carile η θεσσαλονίκη ως κέντρο ορθοδόξου θεολογίας προοπτικές στη σημερινή ευρώπη archived 28 december 2019 at the wayback machine thessaloniki 2000 pp 131 140 english translation provided by the apostoliki diakonia of the church of greece 1 2 notes on the palamite controversy and related topics archived 19 july 2019 at the wayback machine 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 massachusetts the search for sacred quietude 17 march 2019 archived from the original on 3 august 2020 retrieved 17 january 2020 1 2 nichols aidan 1995 light from the east authors and themes in orthodox theology part 4 sheed and ward p 50 isbn 9780722050804 1 2 3 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 a...
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