Journey to Pascha Series - Lesson #16: Uncreated Light in the Orthodox Concept: An Introduction to the Essence-Energies Distinction

Origin of the Controversy; Barlaam of Calabria

Barlaam of Calabria played a pivotal role in the development of the essence-energies distinction by challenging the theological foundations of Hesychasm, a monastic practice of contemplative prayer.  He criticized the idea that humans could directly experience God, arguing that such experiences were impossible and that the light seen by monks during prayer was merely created, not divine. This critique led him to reject the distinction between God’s essence (ousia) and energies (energeia), viewing it as polytheistic and philosophically unsound.

In response, Gregory Palamas defended the distinction, asserting that while God’s essence is unknowable and transcendent, His energies are the means by which humans experience and participate in the divine. Palamas argued that both essence and energies are fully God, but the distinction allows for a real, unmediated experience of God without compromising His transcendence.

Barlaam’s opposition ultimately led to the formalization of the essence-energies distinction at the Hesychast Councils in the 14th century, solidifying its place in Eastern Orthodox theology

Scriptural Precedents of Divine Energies 

The concept of divine energies finds its roots in various scriptural passages, particularly in the Old and New Testaments. Here are some key precedents:

Old Testament

•Exodus 33:19-23: God’s glory and goodness are revealed to Moses, emphasizing the manifestation of divine attributes, which are later understood as energies.

•Psalm 136: God’s enduring mercy is described, reflecting an eternal attribute that aligns with the uncreated energies.

New Testament

•John 5:17: Jesus states, “My Father is always working, and I also am working,” highlighting the eternal activity of God, which is central to the doctrine of divine energies.

•John 6:37: The Father gives all He has to the Son, illustrating the shared divine energies within the Trinity.

•2 Corinthians 3:18: Believers are transformed into the image of Christ by the Spirit, a process linked to participation in divine energies.

The Transfiguration of Christ: The primary scriptural basis for the Uncreated Light is the event of Christ's Transfiguration on Mount Tabor. The Gospels describe how Jesus' face shone like the sun, and His clothes became dazzling white (Matthew 17:2; Mark 9:2-3; Luke 9:29). Orthodox tradition interprets this radiance as the manifestation of God's uncreated glory, revealing His divine nature to the disciples.

The Conversion of Paul: Another reference is Paul's encounter with a blinding light on the road to Damascus (Acts 9:3-9), which Orthodox theology also associates with the Uncreated Light. 

Patristic Perspectives:

• St. Gregory Palamas: In the 14th century, St. Gregory Palamas articulated the distinction between God's essence and His energies. He taught that while God's essence remains inaccessible, His energies, such as the Uncreated Light, can be experienced by humans. Palamas emphasized that this light is not a symbolic representation but a real, divine presence.
  
  

• St. John Chrysostom: He reflected on the Taboric light, stating that the glory manifested on Tabor is a light incomparable to any created light known to man, highlighting its divine and uncreated nature. 

Contrast with Roman Catholic Interpretation:

In Roman Catholic theology, particularly as articulated by St. Thomas Aquinas in his Summa Theologica, the vision of God in the beatific vision is facilitated by the "light of glory." Aquinas describes this light as a created gift that elevates the soul to perceive God's essence. He asserts that no created intellect can know God infinitely; thus, the created light of glory received into any created intellect cannot be infinite, making it impossible for any created intellect to fully comprehend God.  For more information on the position of Aquinas, which is opposed to Eastern Orthodoxy, see Question 10. The beatific knowledge of Christ's soul

This presents a key difference:

• Orthodox View: The Uncreated Light is God's actual divine energy, directly experienced by humans, leading to theosis (deification).

• Catholic View: The vision of God is made possible through a created light (the light of glory) that enables the soul to see God's essence, but this vision is facilitated by a created means.

This distinction highlights differing theological approaches to how humans can experience and participate in the divine nature within Eastern Orthodox and Roman Catholic traditions.

While the controversy started with Barlaam, a monk who could not see the uncreated light, the Essence-Energies distinction was further opposed by others who also could not see the uncreated light, and from lack of direct experience, could not articulate what they did not know.

Divine Energies are Attributes of the Godhead

Divine energies are intrinsically connected to the attributes of the Godhead, representing the eternal and uncreated manifestations of God’s nature. These energies are not mere activities or actions but are the faculties and idioms (ἰδιώματα) of God, characterizing His essence from all eternity. For example, attributes like creativity, mercy, holiness, and immortality are not temporal actions but eternal powers inherent to God’s nature. This is evident in scriptural passages such as John 6:37, where the Father gives all He has to the Son, reflecting the shared divine energies within the Trinity.

St. Gregory Palamas emphasizes that these energies are not passive potentials but are always in act, as God is eternally active. This is supported by John 5:17, where Jesus states, “My Father is always working, and I also am working,” underscoring the perpetual activity of God’s energies. Additionally, St. John Damascene distinguishes between God’s essence and His energies, explaining that the divine attributes name God’s energies rather than His essence. These energies, such as will and power, are distinct yet eternally connected to the divine essence, enabling God to interact with creation while remaining transcendent.

In summary, divine energies are the eternal, uncreated attributes of God, reflecting His nature and enabling His interaction with creation while maintaining the distinction between His essence and His activities

A Sampling of Uncreated Energies 

Here is a list of uncreated energies associated with God, along with relevant scriptural quotations:

1. Love: “God is love, and whoever abides in love abides in God, and God abides in him” (1 John 4:16).

2. Mercy: “The Lord is merciful and gracious, slow to anger and abounding in steadfast love” (Psalm 103:8).

3. Wisdom: “For the Lord gives wisdom; from his mouth come knowledge and understanding” (Proverbs 2:6).

4. Justice: “He loves righteousness and justice; the earth is full of the steadfast love of the Lord” (Psalm 33:5).

5. Truth: “I am the way, and the truth, and the life” (John 14:6).

6. Healing: “He heals the brokenhearted and binds up their wounds” (Psalm 147:3).

7. Creativity: “In the beginning, God created the heavens and the earth” (Genesis 1:1).

8. Grace: “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God” (Ephesians 2:8).

These energies are considered uncreated because they are inseparable from God’s nature and are His eternal, active presence in the world.

Conclusion 

In closing, the Eastern Orthodox Church commemorates St. Gregory Palamas on the Second Sunday of Great Lent to honor his significant contributions to Orthodox theology and spirituality. This observance serves multiple purposes:

1. Affirmation of Hesychast Theology: St. Gregory Palamas was a staunch defender of Hesychasm, a mystical tradition emphasizing contemplative prayer and the experience of God's uncreated light. His teachings validated the possibility of direct communion with God through prayer and ascetic practices, countering contemporary criticisms that denied such experiences.
   
   

2. Recognition of the "Second Triumph of Orthodoxy": The 14th-century disputes surrounding Hesychasm culminated in the Church's formal endorsement of Palamas' teachings. This resolution is celebrated as a "second Triumph of Orthodoxy," reinforcing the Church's commitment to authentic spiritual practices and doctrinal purity.
   
   

3. Liturgical Emphasis During Lent: Placing St. Gregory Palamas' commemoration in the midst of Great Lent highlights the synergy between his teachings and the Lenten journey. It reinforces the importance of asceticism, prayer, and the pursuit of divine illumination during this penitential season.
   
   

In essence, dedicating the Second Sunday of Great Lent to St. Gregory Palamas not only acknowledges his pivotal role in defending and articulating Orthodox spirituality but also enriches the faithful's Lenten experience by focusing on the transformative potential of divine light and communion with God.