Do Catholicism accepts the uncreated light/energy?

  • Thread starter Thread starter shliahgaossimyacob27
  • Start date Start date
Status
Not open for further replies.
Not sure what that is. Sounds like Buddhism. Catholicism rejects Buddhism.
 
in a sense yes. but not necessarily in a new age or eastern context.

this symbolism is often used at things like tenebrae we are supposed to be at the beginning of the world a realm without time where god says let there be light and then we light all the candles during the scripture reading. christ is the light of the world and uncreated
 
Last edited:
I believe Eastern Catholics sometimes accept it. Look into st. Palamas.
 
The OP seems to be referring to Palamism, which was controversial in the Church. I think the Church accepts it now, but I may be wrong.

I know St.Gregory Palamas is venerated in the Byzantine Catholic Church.
 
shliahgaossimyacob27 said:
Do we accept it? Or not? I do not know.
Click to expand...
Sorry but I have no clue what you are talking about. Can you please explain in more detail what you are actually asking us? (Does Catholicism accept the uncreated light/energy).
 
Last edited:
c4csp said:
Not sure what that is.
Click to expand...
dscath said:
Not sure what you mean…what is uncreated light or energy?
Click to expand...
Mrchatsworth said:
Can you clarify your question please?
Click to expand...
Montrose said:
Sorry but I have no clue what you are talking about.
Click to expand...
In Eastern Christianity (Eastern Orthodox, Eastern Catholic, etc.) sanctifying grace is commonly termed ‘uncreated light’ or ‘uncreated energy’. Energy, in the sense of the Greek theological term ἐνεργεία energia, is perhaps better translated in contemporary English using ‘operation’ or ‘action’ (of God).

I don’t wish to derail the thread with too in-depth an explanation, so a very simple (hopefully not too simplistic) summary is that within Eastern theology the essence of God is typically distinguished from his operations (or ‘energies’). This essence-energy distinction is important because it affects understandings of soteriology (that is, salvation and grace).

Gregory Palamas (14th century Archbishop of Thessalonika) was the important teacher this distinction to the extent that it is often termed ‘Palamism’. This is somewhat inaccurate as significant adumbrations of Palamas’ thought can be found in the early Church Fathers such as the Cappadocian Fathers (particularly Basil of Caesarea). Historically, there were significant problems with reconciling Palamas’ teachings within the theology of Western Christianity, especially vis-a-vis divine simplicity and Aquinas’ thought.
 
Bithynian said:
Gregory Palamas (14th century Archbishop of Thessalonika) was the important teacher this distinction to the extent that it is often termed ‘Palamism’. This is somewhat inaccurate as significant adumbrations of Palamas’ thought can be found in the early Church Fathers such as the Cappadocian Fathers (particularly Basil of Caesarea). Historically, there were significant problems with reconciling Palamas’ teachings within the theology of Western Christianity, especially vis-a-vis divine simplicity and Aquinas’ thought.
Click to expand...
Is this what it is?

Modern Catholic Dictionary:

HESYCHASM. A system of mysticism originally defended by the Orthodox monks on Mount Athos in the fourteenth century. It claims that by means of asceticism and the practice of certain prayers, a person can already in this life see the uncreated light of God. Tinged with Neo-Platonism and borrowings from pantheism, it was opposed by those Orthodox who sought reunion with Rome and who favored a more reflective approach to God. Present-day Hesychasts say that their form of mysticism is a dogma of the Orthodox Church.
 
Status
Not open for further replies.
Back
Top