Beruflich Dokumente
Kultur Dokumente
DOI: 10.1111/moth.12222
4
Catherine Mowry LaCugna, God for Us: The Trinity and Christian Life (San Francisco, CA: HarperSanFrancisco, 1991), 186.
5
Ibid., 190.
6
Ibid., 194.
7
The emphasis is Meyendorffs. John Meyendorff, The Holy Trinity in Palamite Theology, in
Trinitarian Theology East and West: St. Thomas Aquinas St. Gregory Palamas, ed. Michael A. Fahey and
John Meyendorff (Brookline, MA: Holy Cross Orthodox Press, 1977), 30. We see a similar claim made by
Vladimir Lossky: The discussions [in which Gregory Palamas took part] center basically on the possibility of actual communion with God. Vladimir Lossky, The Vision of God, trans. Asheleigh Moorhouse
(Crestwood, NY: St. Vladimirs Seminary Press, 1983), 156.
8
Palamass arguments surrounding the divine energies sought to preserve the possibility of the divine
energies being part of God themselves so as to preserve the possibility of deification, but he also sought
to preserve experience as one valid source of theology against purely rationalistic articulations of
Christian theology.
9
Here I am thinking of such noteworthy figures as Vladimir Lossky, John Meyendorff, and Dumitru
Staniloae, among others.
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Nor, for that matter, do many of the mid- to late twentieth-century critics of Palamas.
Ibid., 28.
19
Meyendorff primarily sees the essence/energies distinction as a means of affirming both transcendence and communion. Meyendorff, The Holy Trinity in Palamite Theology, 31.
20
Papademetriou explains the essence/energies distinction as a means of avoiding pantheism through
a fully participable essence, or deism through a fully hidden God. See George C. Papademetriou, Introduction to Saint Gregory Palamas (New York: Philosophical Library, 1973), 32.
21
Palamas, 150 Chapters, 109.
22
Palamas uses the singular and plural interchangeably. I will primarily use the plural except where
tense agreement requires the singular.
23
The English translation is taken from Gregory Palamas, The Triads, ed. John Meyendorff, trans.
Nicholas Gendle (New York: Paulist Press, 1983), III.ii.13. Critical edition consulted for original languages:
Gregory Palamas, D"efense des saints h"esychastes: Introduction texte critique, traduction et notes de Jean
Meyendorff, trans. Jean Meyendorff (Louvain: Spicilegium Sacrum Lovaniense, 1959).
24
Palamas writes, Those who say that in God the activity is not different from His essence contend
that He does not have essence and activity but only activity or only essence. For if there is no difference
whatsoever between those things, why do they say that God not only has this but that as well unless
they say that those things belong to God as empty names which have nothing to do with real things?
We will discuss Gregorys theory of theological language in part three below. Gregory Palamas, Dialogue
Between an Orthodox and a Barlaamite, trans. Rein Ferwerda (Binghamton, NY: Global Publications, 1999),
30.
25
Lossky, The Vision of God, 157.
26
LaCugna claims that the Palamite synthesis resulted in a defeat of trinitarian theology and illustrates
with a citation from Lossky as summarizing this synthesis (LaCugna, God for Us, 196). Jenson claims that
Losskys static vision of God is derived from Palamas (Jenson, Systematic Theology, 152).
27
Duncan Reid, Energies of the Spirit: Trinitarian Models in Eastern Orthodoxy and Western Theology
(Atlanta, GA: Scholars Press), 21. Reid treats Lossky and Georges Florovsky as paradigmatic of Eastern
views on the essence/energies distinction. Ibid., 3454.
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28
David Bradshaw, Aristotle East and West: Metaphysics and the Division of Christendom (Cambridge:
Cambridge University Press, 2004), 170. Bradshaw thus offers an exhaustively researched history of ideas
of divine energy, but one that is perhaps less influential (so far) in discussions of systematic theology.
I therefore focus on Lossky, though my comments may also point to some unique elements in Palamas
that Bradshaw does not sufficiently address.
29
Ibid., 238. I do not here intend to contradict Bradshaws interpretation of the tradition as a whole, as
much as suggest that Palamass role in advancing the trajectory within tradition in a new context prevents him from quite so easily fitting in with uses of the essence/energies distinction from earlier in the
tradition.
30
Palamas, Dialogue, 37; Palamas, 150 Chapters, 91, 106; Palamas, Triads, III.ii.11. Compare with
Palamas claim that an energy creates individual essence (ousiopoios), life (zoopoios) and wisdom
(sophiopoios) (150 Chapters, 87).
31
G. W. H. Lampe, ed., A Patristic Greek Lexicon (Oxford: Oxford University Press, 1961), 985.
32
Dionysius uses dunameis here, but energeia could be used interchangeably. Bradshaw, Aristotle East
and West, 182 n. 90.
33
Dionysius the Areopagite, On the Divine Names, II.7, as translated by Meyendorff in Palamas, Triads,
III.ii.11.
34
Thus Meyendorff can rightly say that the problem of the exegesis of Dionysius was at the centre of
the argument in the Byzantine controversies of the fourteenth century. John Meyendorff, A Study of
Gregory Palamas, trans. George Lawrence (Crestwood, NY: St. Vladimirs Seminary Press, 1998), 204.
35
Palamas, Triads, III.ii.11.
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36
Papademetriou, Introduction to Saint Gregory Palamas, 34. Meyendorff, A Study of Gregory Palamas,
215.
57
60
71
77
Basil of Caesarea. Letter 234, in The Fathers of the Church Vol. 28: Saint Basil Letters Volume II
(186368) trans. Agnes Clare Way (New York: Fathers of the Church, 1955); PG 32, col. 870.
78
Radde-Gallwitz, Basil of Caesarea, Gregory of Nyssa, and the Transformation of Divine Simplicity, 123.
79
Basil, Eunomius, I.12.
80
Radde-Gallwitz, Basil of Caesarea, Gregory of Nyssa, and the Transformation of Divine Simplicity, 123.
81
Delcogliano, Basil of Caesareas Anti-Eunomian Theory of Names, 189.
82
Ibid., II.29.
83
Radde-Galwitz, Basil of Caesarea, Gregory of Nyssa, and the Transformation of Divine Simplicity, 159.
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84
Ibid., 26.
Palamas, Triads, III.i.24.
100
See the helpful discussion in Stavros Yangazoglou, The Person in the Trinitarian Theology of
Gregory Palamas: The Palamite Synthesis of a Prosopocentric Ontology, Philotheos 1 (2001): 139143.
101
Palamas, Triads, III.i.9.
102
Palamas, 150 Chapters, 69; Palamas, Triads, III.i.24.
103
Yangazoglou, The Person in the Trinitarian Theology of Gregory Palamas, 142. Emphasis added.
99
115
Robert W. Jenson, The Triune Identity (Philadelphia, PA: Fortress Press, 1982), 108109.
Ibid., 110111.
117
Jenson, Systematic Theology, 59.
118
Ibid., 63.
119
Jenson, Triune Identity, 1646.
116
Here, nothing is said of the whatness of God, but God is identified by the
thatness of an energy as manifest in a particular hypostasis, a this.120 Similarly,
to identify a particular divine person, we might ask a second Palamite identity
question.
Identity Question 2:
Example:
A specific hypostasis is the one in which the energy of the divine essence is active.
It is the fact that the energy belongs to the essence that is conveyed by the phrase
as Y. The Spirit is not just known as one completing a specific action, but as one
appropriately completing the activity by nature as God, whereas human beings participate in the divine activities by grace as deified humans. Though little content is
given to the whatness of the divine essence, the hypostases must be identified as
possessing this essence as well as performing the divine activities in order to be
identified truly as God or deified human.
The above identity formulas finally allow me to address the question of how deification as participation in the energies still allows for a Creator/creature distinction given
that the energies are that by which God is God. Using identity question 2, we can reply
to the question Who is a deified saint? with an answer informed by Palamas and consonant with Jensons theology in the following way: This deified saint is one that loves
perfectly in a divine way as a grace-enabled human being. In this way the hypostasis of
the saint is distinguished from the hypostases of the Trinity because each can be identified as a different this, a different subject of a similar action. Likewise the essence of
the saint is distinguished from the essence of God according to what it is that is doing
the action in question. The Holy Spirit loves perfectly as God, where God answers the
question what?, whereas the deified saint loves perfectly as a grace-enabled human
being, where grace-enabled human being answers the question what? in a way
that identifies a different subject. However, the question what? is distinguishable
from the question who? in that the referent of the former can identify several persons,
while the referent of the latter is to use one of several classical Western definitions of
personhood an incommunicable existence that identifies only a single person.
120
This approach to language adds one category to the Western notions of quiddity and haecceity that
corresponds to the divine energies.
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Indeed, one would search in vain for a natural essence without energy. Palamas, Triads, III.i.24.
LaCugna, God for Us, 195.
131
Palamas, 150 Chapters, 6
130
132
See for example Paul D. Molnar, Divine Freedom and the Doctrine of the Immanent Trinity: In Dialogue
with Karl Barth and Contemporary Theology (London: T. & T. Clark, 2002), chapters 34; Bruce McCormack,
Grace and Being, in John Webster, ed., The Cambridge Companion to Karl Barth (Cambridge: Cambridge
University Press, 2006), 92110; Michael T. Dempsey, ed., Trinity and Election in Contemporary Theology
(Grand Rapids, MI: William B. Eerdmans Publishing Company, 2011).
133
Karl Rahner, The Trinity, Joseph Donceel, trans., (New York: Herder and Herder, 1970), 22. For a
helpful summary of the ways the immanent and economic Trinity have been related in modern theology,
see Chung-Hyun Baik, The Holy Trinity God for God and God for Us: Seven Positions on the Immanent Economic Trinity Relation in Contemporary Trinitarian Theology (Eugene, OR: Wipf & Stock, 2011).
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