Lives of Saints - St. Gregory Palamas (~1359 AD) Christianity - Books
I am Yahweh your God, who brought you out of the land of Egypt, out of the house of bondage.                You shall have no other gods before me.                You shall not make for yourselves an idol, nor any image of anything that is in the heavens above, or that is in the earth beneath, or that is in the water under the earth:                you shall not bow yourself down to them, nor serve them, for I, Yahweh your God, am a jealous God, visiting the iniquity of the fathers on the children, on the third and on the fourth generation of those who hate me,                and showing loving kindness to thousands of those who love me and keep my commandments.                You shall not take the name of Yahweh your God in vain, for Yahweh will not hold him guiltless who takes his name in vain.                Remember the Sabbath day, to keep it holy.                You shall labor six days, and do all your work,                but the seventh day is a Sabbath to Yahweh your God. You shall not do any work in it, you, nor your son, nor your daughter, your male servant, nor your female servant, nor your livestock, nor your stranger who is within your gates;                for in six days Yahweh made heaven and earth, the sea, and all that is in them, and rested the seventh day; therefore Yahweh blessed the Sabbath day, and made it holy.                Honor your father and your mother, that your days may be long in the land which Yahweh your God gives you.                You shall not murder.                You shall not commit adultery.                You shall not steal.                You shall not give false testimony against your neighbor.                You shall not covet your neighbor's house. You shall not covet your neighbor's wife, nor his male servant, nor his female servant, nor his ox, nor his donkey, nor anything that is your neighbor's.
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St. Gregory Palamas (~1359 AD)
   

St. Gregory Palamas (1296-1359), Archbishop of Thessaloniki, was the defender of the Hesychasts. He upheld the doctrine that the human body played an important part in prayer, and he argued that the Hesychasts did indeed experience the Divine and Uncreated Light of Tabor. To explain how this was possible, St. Gregory developed the distinction between the essence and the energies of God. He set Hesychasm on a firm dogmatic basis, by integrating it into Orthodox theology, and by showing how the Hesychast vision of Divine Light in no way undermined the doctrine that God can not be comprehended. His teachings were confirmed by the local councils held in Constantinople in 1341 and 1351.

St. Gregory began by reaffirming the Biblical doctrine of man and of the Incarnation; i.e. the whole man, united in body and soul, was created in the image of God, and Christ, by taking a human body at the Incarnation, has 'made the flesh an inexhaustible source of sanctification'. The Hesychasts, so he argued, in placing emphasis on the body's part in prayer, are not guilty of a gross materialism but are simply remaining faithful to the Biblical doctrine of man as a unity. Christ took human flesh and saved the whole man; therefore it is the whole man that prays to God.

How is it possible for man to know God and, at the same time, affirm that God is by nature unknowable? St. Gregory answered this question by quoting St. Basil the Great who said "We know our God from His energies, but we do not claim that we can draw near to His essence. For His energies come down to us, but His essence remains unapproachable". St. Gregory added "God is not a nature, for He is above all beings.... No single thing of all that is created has or ever will have even the slightest communion with the supreme nature, or nearness to it". Even though God's essence may be remote from us, He has revealed Himself through His energies (or grace). These energies do not exist apart from God, but are God Himself in His action and revelation to the world. It is through these energies that God enters into a direct and immediate relationship with us. When we say that the saints are 'deified' by the grace of God, we mean that they have a direct experience of God Himself through his energies (or grace), not in His essence.

The vision of Light that Hesychasts receive is the same Light that surrounded Christ on Mount Tabor. It is a true vision of God in His divine energies.

Source: http://www.orthodoxchristian.info

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