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Joined: Mar 2008
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Dear brethren,

I have found myself facing a peculiar situation that I was hoping some of you here could help me resolve.

The priest at the Melkite Byzantine Catholic parish that I attend was formerly Eastern Orthodox. On the second Sunday of Great Lent, they celebrate St. Gregory Palamas (I think...)

Since the self-governing Patriarchate accepts St. Gregory as a saint of the One, Holy, Catholic, and Apostolic Church, I do not see how he cannot be a saint in the Roman Patriarchate.

However, alot of St. Gregory's ideas are disturbing to me and I am beginning to question his Orthodoxy.

He seems to make too much of a distinction between the energies of God (what God does) and the ousia of God Himself. So much so that He even appears to reject the Orthodox Catholic teaching of the Beatific Vision. Some of the great Unionists of the Orthodox Church (who later left schism and entered into the Orthodox Catholic Church forming the venerable Byzantine Catholic Churches) wrote extensively against St. Gregory as did (if I am not mistaken) the Dominicans.

I wonder whether there is some basis in Fr. Adrian Fortescue's conclusions that the "Palamism" is NOT Orthodox teaching, and he contends that it even borders on polytheism.

However, I submit myself to the One Holy Catholic and Apostolic Church's judgement, as she has the succession and the ROCK of Orthodoxy, the See of St. Peter, from whence sacerdotal unity takes its source.

Could someone please help me to find what the Catholic Church has definitively taught in this matter? What have the Holy Ecumenical Synods ruled in this? What have the Popes taught consistenly?

This appeared on another forum:

Quote
God's Essence (what He 'is' in His infinite transcendence), which is forever unknowable and incommunicable by created things, and

His Energies, i.e., His interactions with us and with the rest of creation. All biblical words for God's actions towards us-- like "Grace", "Peace", "Justification", "Salvation", etc. refer to His Energies. Also, all divine visions in the bible were manifestations of His Energies.

No created thing ever did or ever will come into direct contact with God's Essence-- except the human nature of Christ. In Christ, both God's Energies-- and God's Essence-- are fully present.

It appears to be something that is "standard" Eastern Orthodox teaching.

Is this compatible/acceptable with Holy Orthodoxy professed by Christ's Catholic Church?


This bothers me GREATLY because, when compared to the Catechism, this perhaps appears to be an instance of heretical teaching within the Greco-Slavic East.

I shudder to think so as it was handed down to me that EO were in schism.....NOT heretics.

Here is the Catechism part that I cite that seems to contradict the above teaching:


Here is the Catechism part that I cite that seems to contradict the above teaching:

Quote
163 Fides facit ut gaudium et lumen visionis beatificae quasi in antecessu gustemus, quae finis est nostrae peregrinationis hic in terris. Tunc videbimus Deum « facie ad faciem » (1 Cor 13,12), « sicuti est » (1 Io 3,2). Fides igitur iam est vitae aeternae initium…

163 Faith makes us taste in advance the light of the beatific vision, the goal of our journey here below. Then we shall see God "face to face", "as he is". So faith is already the beginning of eternal life…

Also:

Quote
1028 Deus, propter Suam transcendentiam, non potest sicuti est videri nisi cum Ipse Suum mysterium immediatae aperit contemplationi hominis illique Ipse capacitatem praebet. Haec Dei contemplatio in Eius gloria caelesti ab Ecclesia « visio beatifica » appellatur…

1028 Because of his transcendence, God cannot be seen as he is, unless he himself opens up his mystery to man's immediate contemplation and gives him the capacity for it. The Church calls this contemplation of God in his heavenly glory "the beatific vision"…

Further:


Quote
1045 Pro homine, haec consummatio effectio erit ultima unitatis generis humani a Deo volitae inde a creatione et cuius Ecclesia peregrinans erat « veluti sacramentum ». 645 Qui Christo fuerint uniti, redemptorum efformabunt communitatem, Dei « Civitatem sanctam » (Apc 21,2), « sponsam uxorem Agni » (Apc 21,9). Haec non amplius a peccato erit vulnerata, a sordibus, 646 a sui ipsius amore, quae communitatem terrestrem hominum destruunt vel vulnerant. Visio beatifica in qua Deus electis modo inexhaustibili aperietur, perennis erit fons beatitudinis, pacis et mutuae communionis.

1045 For man, this consummation will be the final realization of the unity of the human race, which God willed from creation and of which the pilgrim Church has been "in the nature of sacrament." Those who are united with Christ will form the community of the redeemed, "the holy city" of God, "the Bride, the wife of the Lamb." She will not be wounded any longer by sin, stains, self-love, that destroy or wound the earthly community. The beatific vision, in which God opens himself in an inexhaustible way to the elect, will be the ever-flowing well-spring of happiness, peace, and mutual communion.


Last edited by Knightwolf; 12/14/08 07:22 PM.
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The essence / energy distinction is completely orthodox, and in fact if one fails to make this distinction the doctrine of theosis as it was taught by the Eastern Fathers becomes nonsensical.

You might want to get a copy of Fr. Maloney's book "A Theology of Uncreated Energies", because it will help you to understand better what the essence / energy distinction is about and why it is a necessary part of the Byzantine theological tradition.

Another helpful book, which tries to explain the doctrine of grace from an ecumenical perspective, is called "The Theology of Grace and the Oecumenical Movement", and it is helpful precisely because it explains the doctrine of grace as it developed in the West during the Scholastic period, and how the theory of "created" grace came to dominate Western thinking; while having no impact on the patristically based theology of the Eastern Church. It is a good book and should help you to understand better the different approaches of East and West, both as it concerns grace and -- to a lesser degree -- Triadology.

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Originally Posted by Knightwolf
Here is the Catechism part that I cite that seems to contradict the above teaching:

Quote
163 Fides facit ut gaudium et lumen visionis beatificae quasi in antecessu gustemus, quae finis est nostrae peregrinationis hic in terris. Tunc videbimus Deum « facie ad faciem » (1 Cor 13,12), « sicuti est » (1 Io 3,2). Fides igitur iam est vitae aeternae initium…

163 Faith makes us taste in advance the light of the beatific vision, the goal of our journey here below. Then we shall see God "face to face", "as he is". So faith is already the beginning of eternal life…
Also:

Quote
1028 Deus, propter Suam transcendentiam, non potest sicuti est videri nisi cum Ipse Suum mysterium immediatae aperit contemplationi hominis illique Ipse capacitatem praebet. . . .
The quotations from the Western Church's Catechism are not theologically problematic, because the East holds that the vision of the uncreated light (i.e., the divine energy) is a direct vision of the tri-hypostatic God (Father, Son, and Holy Spirit), and so the vision of God "face to face" (πρόσωπον πρὸς πρόσωπον) is not a vision of the divine essence (ούσια); instead, it is a vision of the three divine persons (πρόσωπα) through their manifesting energies (ἐνεργέίαί). In other words, to see the Taboric Light is to see God (Father, Son, and Holy Spirit) directly, and yet God remains essentially beyond our grasp.

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Dear Knight Wolf

Since you have posted this also on 2 different Internet Sites (and the thread on one of them was locked by the Mod) I have a few questions for you

1) Are you trying to get an answer which suits you ?

2) do you realize that cross posting in this way usually brings a degree of retribution down on the poster concerned ?

Last edited by Father Anthony; 12/15/08 08:50 AM. Reason: Cross-posting violates the rules of the forum. This thread is now closed.

Moderated by  Irish Melkite 

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