“Crucifixion” of the Logic. Palamite Theology of the Uncreaded Divine Energies as Fundament of an Ontological Epistemology

• Main Author: Nichifor Tanase
• Format: Article
• Language: deu
• Published: International Journal of Orthodox Theology 2015-12-01
• Series: International Journal of Orthodox Theology
• Subjects: Gregory Palamas; essence-energies distinction; ontological epistemology; theological methodology; Aristotelian logic; deification
• Online Access: http://orthodox-theology.com/media/PDF/IJOT4.2015/Nichifor.Tanase.pdf
• ISSN: 2190-0582; 2190-0582

During the Transfiguration, the apostles on Tabor, “indeed saw the same grace of the Spirit which would later dwell in them”. The light of grace “illuminates from outside (ἔξωθεν) on those who worthily approached it and sent the illumination to the soul through the sensitive eyes; but today, because it is confounded with us (ἀνακραθὲν ἡμῖν) and exists in us, it illuminates the soul from inward (ἔνδωθεν)”. The opposition between knowledge, which comes from outside (ἔξωθεν) - a human and purely symbolic knowledge - and “intellectual” knowledge, which comes from within (ἔνδωθεν), Meyendorff says what it already exists at Pseudo-Dionysius: “For it is not from without that God stirs them toward the divine. Rather he does so via the intellect and from within and he willingly enlightens them with a ray that is pure and immaterial”. The assertions of the Calabrian philosopher about an “unique knowledge”, common both to the Christians and the Hellenes and pursuing the same goal, the hesychast theologian opposes the reality of the two knowledge, having two distinct purposes and based on two different instruments of perception: “Palamas admitted the authenticity of natural knowledge, however the latter is opposed to the revealed wisdom, that is why it does not provide, by itself, salvation”. Therefore, in the purified human intellect begins to shine of the Trinity light. Purity also depends on the return of the intellect (its proper energy) to itself. In this way, we see how the true knowledge of God is an internal meeting or “inner retrieval” of the whole being of man. As well as in the Syrian mystic, on several occasions we have to make the distinction between the contemplative ways of knowledge: intellection illuminated by grace and spiritual vision without any conceptual or symbolic meaning. For example, Robert Beulay shows that, “The term of ‘intellection’ first of all, is employed by John of Dalyatha to be applied to operations caused by grace”.