Palamian Theology go beyond his predecessors?

[anthony022071]

In the end, all theology is apophatic; yet we are able to say real true things about God. The essence/energy distinction accounts for this seeming contradiction.

Theology is not supposed to be apophatic. It should be about what is known. God has given us revelation and Incarnation,so there is no point in acting as if true knowledge of God is not to be had. God has given us as much knowledge about himself as we need,and as much as we can bear. Apophaticism is a kind of false humility which undermines revelation and Incarnation.

Barlaam, against whom St. Palamas was defending orthodoxy, basically denied God’s immanence because of His absolute transcendence. Not only does this mean that we cannot know God, it also means that we cannot partake of the Divine Nature. The essence/energy distinction upholds God’s absolute transcendence while maintaining His immanence.

The distinction is not needed to uphold God’s absolute transcendence,because he is not absolutely transcendent,but immanent. He communicates with man,is active in the world,and his Spirit flows through our veins. Anyone who remembers that God is the Creator and exists outside of the natural world as well as within knows that he is transcendent.

Regarding the Divine Names, they are adequate in a sense. Yes, we can say real things about God: He is love, mercy, omnipotent, omniscient, eternal, infinite, etc.

In the Eastern approach these are energies; these are God’s attributes, operations, actions, and manifestations.

They are also essences. Eternal qualities are essences,and the works of eternity are essential.

We must hold though that they are also inadequate, for God is more than all of these things. He is more than love, more than mercy, more than omnipotent.

That is like saying he is beyond being good and great,as if his essence was not good and great. If God is love,then it cannot be said that he is more than love. That would be saying God is more than God.

He is beyond all of our categories.

They are not just categories,they are essences.

This was taught by the Cappadocians (Capp.), Pseudo Dionysius (PsD.), and many other Fathers of the Church. Though St. Thomas does not, to my knowledge, say it this way, he too affirms this same truth: “In this way therefore He can be named by us from creatures, yet not so that the name which signifies Him expresses the divine essence in itself;” and “The reason why God has no name, or is said to be above being named, is because His essence is above all that we understand about God and signify in word” [as was referenced earlier (1.13.1)].

Thomas was wrong to say that God has no name. God has revealed his names.

 

[Taboric_Light]

Anthony,

I would like continue this discussion about the Divine Names, but I think it would be better done on another thread. If someone else does not begin a thread concerning the Divine Names then I will do so later. I look forward to seeing you there.

In Christ through Mary