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The Dispute over Hesychasm mainly between st. Gregory Palamas and Barlaam the Calabrian in the middle of 14th century has an important meanning in the history of Eastern Orthodox Church, because it served as a momentun to authorize Hesychasm, the ancient practice of mental prayer.
In the Dispute Gregory Palamas oriented his entire polemic against Barlaam the Calabrian on the issue of the 'Hellenic wisdom' which he considers to be the main source of Barlaam’s errors. Barlaam's views - that we cannot really know Who the Holy Spirit is exactly, that the light of the Transfiguration is something which is created and can be undone, that the hesychastic way of life (i.e. the purification of the heart and the unceasing noetic prayer) is not essential - are views which express a supra-scholastic and, subsequently, a secularised point of view of theology.
St. Gregory Palamas, foreseeing the danger that these views held for Orthodoxy and through the power and energy of the Most Holy Spirit, drew a distinction between knowing God in his “essence”(Greek “ousia”) and knowing God in his “energies” (Greek “energeiai”). He maintained the Orthodox doctrine that it remains impossible to know God in His essence (to know who God is in and of Himself), but possible to know God in His energies (to know what God does, and who He is in relation to the creation and to man), as God reveals himself to humanity.
Gregory further asserted that when Saint Peter, James, son of Zebedee and John the Apostle witnessed the Transfiguration of Jesus on Mount Tabor, that they were in fact seeing the uncreated light of God; and that it is possible for others to be granted to see that same uncreated light of God with the help of certain spiritual disciplines and contemplative prayer, although not in any automatic or mechanistic fashion. In 1351 the Council of Blachernae upheld the Orthodoxy of his teachings.
In the Dispute Gregory Palamas oriented his entire polemic against Barlaam the Calabrian on the issue of the 'Hellenic wisdom' which he considers to be the main source of Barlaam’s errors. Barlaam's views - that we cannot really know Who the Holy Spirit is exactly, that the light of the Transfiguration is something which is created and can be undone, that the hesychastic way of life (i.e. the purification of the heart and the unceasing noetic prayer) is not essential - are views which express a supra-scholastic and, subsequently, a secularised point of view of theology.
St. Gregory Palamas, foreseeing the danger that these views held for Orthodoxy and through the power and energy of the Most Holy Spirit, drew a distinction between knowing God in his “essence”(Greek “ousia”) and knowing God in his “energies” (Greek “energeiai”). He maintained the Orthodox doctrine that it remains impossible to know God in His essence (to know who God is in and of Himself), but possible to know God in His energies (to know what God does, and who He is in relation to the creation and to man), as God reveals himself to humanity.
Gregory further asserted that when Saint Peter, James, son of Zebedee and John the Apostle witnessed the Transfiguration of Jesus on Mount Tabor, that they were in fact seeing the uncreated light of God; and that it is possible for others to be granted to see that same uncreated light of God with the help of certain spiritual disciplines and contemplative prayer, although not in any automatic or mechanistic fashion. In 1351 the Council of Blachernae upheld the Orthodoxy of his teachings.
목차
Ⅰ. 들어가는 글
Ⅱ. 헤시카즘 논쟁
Ⅲ. 人間의 神化와 신의 빛의 신비체험
Ⅳ. 동방 정교회 신학의 이중구조
Ⅴ. 나가는 글: 동방정교회 신학의 재조명
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