From: Subject: In Honor of St. Gregory Palamas: A Sermon Delivered by Archbishop Chrysostomos Date: Mon, 28 May 2007 20:01:40 -0500 MIME-Version: 1.0 Content-Type: multipart/related; type="text/html"; boundary="----=_NextPart_000_0000_01C7A163.01A25AC0" X-MimeOLE: Produced By Microsoft MimeOLE V6.00.2900.3028 This is a multi-part message in MIME format. ------=_NextPart_000_0000_01C7A163.01A25AC0 Content-Type: text/html; charset="utf-8" Content-Transfer-Encoding: quoted-printable Content-Location: http://www.orthodoxinfo.com/phronema/ac_stgregorypalamas.aspx =EF=BB=BF In Honor of St. Gregory Palamas: A Sermon Delivered = by Archbishop Chrysostomos
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In Honor of St. Gregory Palamas: A Sermon Delivered by=20 Archbishop Chrysostomos

Translated from the Greek by Bishop = Auxentios

A Sermon Delivered by Archbishop Chrysostomos = of Etna in=20 the Lecture Hall at Synod Headquarters, Kolonos (Athens), = Greece, on=20 the Second Sunday of Great  Lent, the Feast Day of St. = Gregory=20 Palamas

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    Your Eminence, Metropolitan Cyprian,
    our beloved = Father in=20 Christ;
    Your Graces;
    Brothers and Sisters in = Christ:

    At the request of our Metropolitan and Father, out of = obedience,=20 and asking the intercession of the Saint, the blessing of = His=20 Eminence, and your forgiveness for my shortcomings and the = obvious=20 lack of eloquence in my short homily, I would like to say a = few=20 simple words about the basic teachings of St. Gregory = Palamas,=20 Archbishop of Thessaloniki.

    This second Sunday of the Great Fast and, as well, our = monastery=20 in California=E2=80=94which is a dependency of the Holy = Monastery of Sts.=20 Cyprian and Justina=E2=80=94are dedicated to the memory of = St. Gregory=20 Palamas, who, as we sing in his Troparion, was a = great=20 Teacher of the Church, a defender of theologians, and a = luminary of=20 Orthodoxy. That is to say, St. Gregory Palamas, by his life = and with=20 his teachings, expresses the catholic and oecumenical truth = of=20 Christianity and guides us to the criterion of the Faith, = the=20 Orthodox Church. During his life in this world, he tried to = preserve=20 the authenticity and purity of the words of the Holy = Fathers, just=20 as he protects us now, from the other world, in our humble = but=20 indispensable efforts in our own age to safeguard the legacy = of the=20 Fathers of the Church. Today, some seven hundred forty years = after=20 his repose, we are still illuminated in our Orthodox Faith = by the=20 beauty of this great and important example of those = enlightened men=20 and women who, by Grace, Christ unites to Himself, His light = thus=20 shining in their persons. And, indeed, in the synaxarion = for the Feast of St. Gregory Palamas, we read that, = from the=20 very day of his Ordination, the Divine Light of the Savior=20 continually showed forth on his countenance.

    I am not an accomplished theologian, and I do not have = the=20 necessary gifts to set forth for you the profound spiritual = essence=20 of the teachings of St. Gregory Palamas. This gift from on = high you=20 may see in the work and daily life of our Metropolitan; and, = to be=20 sure, a number of the events in the life of St. Gregory = Palamas are=20 similar to those in the life of our spiritual Father (I = could also,=20 incidentally, draw parallels between the gifts of the Saint = and=20 those which I see in the Metropolitan), since Gods = elect=E2=80=94while each=20 individual may, in his path towards deification by Grace=20 (theopoiesis), remain true to the idiosyncrasies of = his=20 character or personality=E2=80=94draw their identity from = the universal and=20 archetypical Person of Christ, Who renders us, when He = unites us by=20 His love to His Body, authentic, genuine persons through the = restoration of the image of God in our sinful hearts.

    Therefore, once again because of my lack of gifts and = theological=20 knowledge, I will simply describe that which I do not = actually know=20 and that in which I am inexperienced. I do not believe that = we have=20 anything to lose by my poor words, since, first, I am = speaking with=20 the blessing and by the command of my spiritual Father, the=20 Metropolitan (that is, out of obedience); and second, = because I do=20 not think that the mere description of spiritual things is = without=20 significance all together. In truth, even the Holy = Scriptures,=20 despite errors in our thinking in this regard produced by = the=20 influence of Protestant theology on the contemporary = teachings of=20 our Holy Church, do not contain the Glory of God, = but=20 rather=E2=80=94though with the power of the Holy Spirit and = in a perfect=20 manner=E2=80=94describe the Glory of God, leading = us to an=20 encounter with the reality of life in Christ, wherein by = Grace the=20 Lord Himself reveals to us His Glory. With the help of God = and with=20 the blessing of our spiritual Father, then, perhaps I can, = with my=20 few descriptive words about the teachings of St. Gregory = Palamas,=20 bring you to an elementary awareness of the theological = treasury of=20 this physician of the soul of man, who, unfortunately, is = still not=20 so well known in the contemporary Church, despite the = importance of=20 his teachings for the witness of the Catholic Church of = Christ, that=20 is, the Orthodox Church.

    By way of introducing my subject, let me say that the = teachings=20 of St. Gregory Palamas constitute a perfect = manifestation=20 of the catholic, or universal, truth of our Faith. His=20 teachings express the fullness of Christian cosmology, = anthropology,=20 and theology (using the precise definition of the word=20 theologia) and constitute a magnificent solution to = the=20 dilemmas of Western philosophy. The wisdom of St. Gregory = Palamas,=20 in fact, is based on profound theological principles: = revealed=20 truths that eventually lead us, and clearly so, to the = scientific=20 revolution in theoretical physics that began, in many ways, = with=20 Einstein and which, of late, has reached a stage where it = theorizes=20 that physical matter, the material of the physical world, is = what we=20 might call metaphysical; that is, that it is comprised not = simply of=20 atomic particles, but of elements of immaterial light energy = (something which has a clear connection to the teachings of = St.=20 Gregory Palamas, as we shall see). These imperfect theories = of=20 theoretical physics demonstrate to us that the Teachers of = Orthodoxy=20 live that about which our scientists only speculate (if at = times=20 fruitlessly so, at least from a spiritual standpoint); but = they also=20 tell us that God, Who is everywhere present and fills all = things,=20 reveals Himself, on account of His love, even in nature and = in the=20 secular efforts of mankind to find basic meaning in the = world and to=20 discover the ultimate aim of life. 

    Thus, in the catholic and oecumenical=E2=80=94and I use = these words, too,=20 with their literal and ecclesiastical = meaning=E2=80=94teaching of St.=20 Gregory Palamas, we discover a perfect statement of the = universality=20 of Orthodoxy.

    Before examining briefly the specific teachings of St.=20 Gregory,  I must point out two basic things.

    First, St. Gregory Palamas was not just an = educated=20 Teacher of the Church who spoke in theoretical terms about = the=20 Divine revelation and vision of God through the treatment of = the=20 ills of the soul of man. He was not just a great philosopher = who=20 expressed the doctrines of the Church with singular = intellectual=20 precision, as many say today on account of the current = rediscovery=20 of the teachings of St. Gregory Palamas in the realm of = academic=20 theology. He was, of course, literate and educated; in fact, = he was=20 a genius with incredible academic skills. When I read him = through=20 the eyes of a former psychologist, I put him on the level of = Einstein, to whom I earlier referred. St. Gregory was, in my = humble=20 opinion, the most brilliant man of his age. But knowledge is = one=20 thing, while wisdom is another, the latter coming forth = solely from=20 experience in the spiritual life and through a revealed = knowledge of=20 God. St. Gregory Palamas did not theologize in a theoretical = way,=20 with the goal of analyzing theological ideas = philosophically. Quite=20 the contrary. Just as the Fathers of the Church baptized = classical=20 Greek philosophy in order to preach the ineffable truth of=20 Christianity in the language of philosophy (thus making = philosophy=20 the slave of Christianity, and not Christianity the slave of = philosophy, as happened in Scholastic philosophy in the = West, after=20 the tragic breaking-away of the Papists from the Orthodox = Church),=20 so St. Gregory baptized his educational accomplishments, = making them=20 a slave of the Church. The Divine Palamas, again, did not = theologize=20 in an academic sense, but from within his spiritual = experience; that=20 is, from within the living experience of the Church.

    This fact is exceedingly important, since it allows us to = see in=20 a correct way, not only the teachings of St. Gregory = Palamas, but=20 the general significance of education in the Church. = Education, when=20 it adorns our exposition of the Christian Faith, is = extremely=20 important for the Christian community. The highly educated = Fathers=20 of the Church wrote magnificently about theology. But the = spiritual=20 experience which they describe in their words is precisely = the same=20 experience as that of wholly illiterate Fathers and Saints = of the=20 Church. We thus have the examples of many Saints and holy = personages=20 in the Church who, rich in wisdom but lacking literary = gifts,=20 transmitted their wisdom to us through spiritual disciples = more=20 gifted in letters.

    Indeed, our Lord Himself, the Source of both Divine and = human=20 wisdom, left with us not a single written word from = His=20 hand. Everything of His life we read in the words = of His=20 Divine Disciples. This shows us that in the Church, which is = ruled=20 by humility, education does not distinguish one person from = another.=20 The man of God is distinguished by his wisdom, which is a = gift from=20 God that enlightens both the educated and the uneducated man = with=20 the same Divine knowledge. For this reason, the educated man = of God=20 is not ostentatious in revealing his abilities, unless it is = to help=20 the Church or to help some other enlightened Father who does = not=20 have the gift of literary expression.

    For example, St. Athanasios, the Patriarch of Alexandria, = considered St. Anthony the Great, who was wholly illiterate, = his=20 teacher. And St. Anthony showed great honor to the person of = St.=20 Athanasios. We are mistaken if we believe that, because of = the=20 humility of St. Athanasios (who felt and said that St. = Anthony had=20 surpassed him in the knowledge of God), this great Patriarch = did not=20 have spiritual knowledge. St. Anthony considered Athanasios = his own=20 teacher, just as the Patriarch considered St. Anthony his = teacher.=20 The Patriarch had the gift of the written word; but his = experience=20 and wisdom were the very same experience and wisdom that St. = Anthony=20 possessed. These things united them in Christ, such that = they spoke,=20 taught, and preached with the same mind-set=20 [phronema=E2=80=94Trans.], the same knowledge, the = same spirit, and=20 the common mind of Christ. They were separated only by their = personal characteristics and gifts. Nothing else. Likewise, = the=20 teachings of St. Gregory Palamas and the teachings of the = simplest=20 Fathers of the Desert differ, not in essence, but only in=20 presentation, owing to the inimitable philosophical and = literary=20 gifts of St. Gregory Palamas.

    Second, I must insist that the idea, widely = spread by=20 certain contemporary theologians in Russia, that St. Gregory = Palamas=20 created, in his epoch, a new and innovative=20 theology is utterly ignorant and based on nothing even=20 resembling decent scholarship. This idea is at very best = laughable.=20 As the great Russian theologian, Father Georges Florovsky,=20 emphasized repeatedly in his lectures, the teachings of St. = Gregory=20 Palamas are a virtual recapitulation=20 [anakephalaiosis=E2=80=94Trans.] of the teachings = of the Fathers of=20 the Church, if not the Holy Gospels, rendered in the = nomenclature of=20 his age; they are a synopsis of the Neptic tradition of the = Church,=20 which the Lord Himself bequeathed to us in His life of = asceticism, a=20 witness which was perfected on the Cross and which blossomed = forth=20 in the Resurrection and its restoration of human nature. As = His=20 Eminence, Metropolitan Ierotheos of Nafpaktos has written, = and quite=20 correctly, St. Gregory Palamas was a synthetic theologian, = in the=20 sense that he knew and employed all of the theology of = Orthodoxy. He=20 thus underscores the opinion of Father Georges.

    Now, then, a few specific words about the teachings of = St.=20 Gregory Palamas=E2=80=94about his magnificent synopsis of = the Christian=20 Faith: this ontological philosophy of life. As I told you = earlier, I=20 am not really a theologian; nor do I have personal knowledge = or=20 experience of the lofty gifts of the Spirit about which St. = Gregory=20 writes. What little I know, I know from my study of = Byzantine=20 history and from the perspective of the psychological=20 presuppositions that I see in the teachings of St. Gregory = Palamas,=20 and I can express myself only from such platforms. I ask = your=20 forgiveness, should I commit some error in my summary of = that=20 synopsis of Orthodox soteriology which is, in = reality, the=20 theology of St. Gregory Palamas. You must measure my words = against=20 the light of spiritual men and women, who live empirically = that=20 which I only understand, however imperfectly, from an = historical,=20 psychological, and entirely theoretical standpoint. Thus, = some basic=20 elements from the teachings of St. Gregory Palamas.

    The fall of man. Man was created in the image of = God.=20 The disobedience of our forefathers darkened that image of = God in=20 man, and therefore, having lost his communion with God, man = was=20 separated from the source of life and perfection. As a = result of=20 this fall, man came under the dominion of sin and death. = However,=20 the fall of man did not entirely destroy the image of God = within=20 him, and thus, even in the life of sin, the love of God = still acts=20 within the human being, creating in his soul a nostalgia for = the=20 life for which our All-Good God created him. And this = nostalgia is=20 the source of the human need and search for God and the = holy. From a=20 psychological standpoint, we may say that man is ill, = suffering=20 because of his alienation from the ontological road which = God set=20 out for him. The symptoms of his illness are sin and his = inclination=20 towards things=E2=80=94with the aid of the Devil and the = evil spirits, who=20 resent the image of God which persists even in sinful men = and=20 women=E2=80=94that damage his soul and which even more = greatly darken the=20 image of God within him.

    The restoration of the image of God in man. By = His=20 sacrifice on the Cross, and by His Incarnation, the God-Man = Christ,=20 Perfect God and Perfect Man, restored the image of God in = man,=20 endowing him with the possibility of returning to the = communion with=20 God that he enjoyed before the Fall. Christ became man, so = that man=20 might be made, by Grace, god (to paraphrase a Patristic = maxim that=20 appears often in the early Church Fathers); that human = beings might=20 participate in the Divine Energies of God, Who, in His = Essence,=20 naturally transcends even existence and Whom man cannot = understand=20 or grasp. God is all that is and all that is = not.=20 (Paradoxically, as an aside, those who say that they do = not=20 believe that God exists thereby recognize, in accordance = with the=20 apophatic theology of the Church, that God does, in fact, = exist,=20 since, by affirming that which is not, they have accepted = one of the=20 definitions of God, if only in a limited way. This is an = interesting=20 point, and it exposes both the illogical nature of atheism = and the=20 limitations of a theology that does not understand God in = His=20 transcendence of human cognition itself.) Hence, by the = Grace of=20 Christ, man may become, not God, of course, but a god by = Grace and=20 adoption. This deification (theosis), or=20 theopoiesis, to use the more ancient terminology of = the=20 Fathers, takes place through the cure of mans infection by = sin and=20 by the restoration of Gods image within him, owing, again, = to the=20 ontological restoration of human nature by the Resurrection = of the=20 Lord, Who, in His life in this world, provided us, by His = example,=20 with a vision of the spiritual methods by which we might = treat our=20 spiritual illness. Despite His perfection, He became, in His = love,=20 an example for the treatment of our sin.

    The methodology of spiritual therapy. Man, if he = wishes=20 to restore the image of God within him and return to the = path which=20 God set out for us at the beginning=E2=80=94that the human = being might be=20 taken from glory to glory=E2=80=94, must imitate Christ in = His manner of=20 life; that is, a man or woman must fast, remain pure in soul = and=20 body (and this purity honors and encompasses, naturally, the = mystery=20 of marriage), sacrifice himself for his brother and friend, = and live=20 unceasingly in love. The imitation of Christ entails, it = goes=20 without saying, a change in ones life, or metanoia=20 [repentance; that is, a conscious turning from a life = of sin to=20 the life of Christian virtue=E2=80=94Trans.]; one = must cultivate,=20 in his whole being, the nostalgia for the next life that = dwells in=20 his heart, knowing that this life is but a preparation for = that=20 other life (something which even the ancient Greek = philosophers knew=20 and understood). Thus, we see all things with our eyes = directed=20 towards Heaven, to the end that we produce in our minds a = kind of=20 passionlessness (passivity), accepting the good and the bad = as=20 though they were the same.

    From a practical standpoint, we find in the = Mysteriological=20 [sacramental] life of the Church, especially by regular = confession=20 and frequent Communion, the medicine of immorality, which = helps us=20 to return the spiritual mind [nous=E2=80=94Trans.], = through its=20 cleansing and purification, to the heart (from which, = through the=20 effects of sin, the nous is separated and = alienated),=20 wherein, as St. Gregory tells us, there resides the = repository of=20 the Holy Spirit. Our evil thoughts separate us from the = heart and,=20 likewise, from God. However, when the spiritual mind returns = to the=20 heart, through the control of our thoughts, through the = therapeutic=20 application of the Mysteries, and by the recitation, = unceasingly and=20 continuously, of the entreaty which we make on the prayer = rope=20 (proseuche tou komboschoiniou=E2=80=94Trans.), that = is, Lord Jesus=20 Christ, Son of God, have mercy on me, a sinner, the mind is=20 enlightened by the uncreated and immaterial light of God. = The light=20 of the heart purifies the mind, in turn, and gives it the = power to=20 see the image of God within the receptacle of the heart, = which is=20 the well-spring of joy. It is for this reason that St. = Gregory=20 Palamas continually had on his lips the words, Illumine my = darkness.=20

    When a person controls his evil thoughts, he comes to = see, in=20 this effort, the influence of sin on his life; this = knowledge, in=20 turn, creates a sadness (penthos) in the mind (a = certain=20 kind of spiritual depression or melancholy), and the mind is = purified by way of this sadness, too, since such repentant = sadness=20 naturally incites in man a desire for the contrasting joy of = God;=20 and thus, he turns his mind to the joy of Grace, which is = the=20 therapeutic Light of God. In this way, in his mind, in the=20 Mysteriological life of the Church, and in his heart, the = human=20 being is literally bombarded, because of the ineffable power = of the=20 love of God, by the Light of Christ. He comes to live, in = his=20 sadness and in his joy (accepting both with = passivity), a=20 positive life that leads to deification, which is the = restoration of=20 communion with God, the cleansing of the image of God within = him,=20 the salvation of his soul, and the vision of uncreated = Light, which,=20 as I have said, fills both the mind and the soul. And this = first=20 step towards the life in God leads us, by the Grace of God, = to a=20 state of joy that ultimately surpasses even the joy which = the=20 first-created ones knew before the Fall, as St. Symeon the = New=20 Theologian tells us.

    The consequences of the treatment of the spiritual = illness of=20 man. When a person clears away the outer covering of = sin from=20 his mind, communing with God in his heart, he finds silent = peace=20 (hesychia) in his life (and for this reason the = teachings=20 of St. Gregory Palamas are called Hesychasm), the gifts of=20 clairvoyance and working miracles, and all of the other = gifts of the=20 Holy Spirit. But above all, he acquires the ability to show = love to=20 everyone: to his friends, to his enemies, to animals, and = even to=20 the dust on which he walks. He becomes a small Jesus = Christ =20 within Jesus Christ, a god by Grace within the Divine = Energies of=20 the Triune God, an Angel (above the Angels) on earth. But = the=20 deification of a man also has consequences for his fellow = man. Every=20 man who is enlightened, that is, who is saved (for St. = Nicodemos the=20 Hagiorite equates deification, the enlightenment of man, = with the=20 salvation of his soul), helps his fellow human beings, and = even=20 those (the majority of Christians and other people, = unfortunately,=20 who will not come to union with God through a rebirth in = Christ) who=20 are lost. Every man or woman who unites himself or herself = to Christ=20 enlightens the universe and extends the boundaries of Gods = love. And=20 this love reaches to Hades, where those who  are not = united to=20 God are tortured, not by the wrath of God (for God is love = and=20 desires the salvation of all mankind), but by their = inability to=20 accept and respond to the love of God, a love which is = especially=20 fervent in the depths of Hell. The extension of Gods love by = the=20 salvation of His elect is the comfort of the damned, since = every man=20 who accepts and acts within the love of God exalts the whole = of=20 humanity in general.

    Again, I ask that you forgive my necessary = oversimplification of=20 the teachings of St. Gregory Palamas, many elements (and = essential=20 elements) of which I could not cite in my poor words.

    I am sure that I have sufficiently tired you with my = clumsy=20 presentation. I thank you for your patience, in that = respect.=20 Nonetheless, I hope that, with the blessing of our = Metropolitan and=20 Father, I have left you with something positive and useful = in my=20 words.

    Forgive me.

    Suggested Books

    Those who would like to read more about the teachings of = St.=20 Gregory Palamas may find several of Archbishop Chrysostomos = writings=20 on this subject beneficial.

    We recommend the following:

    Contemporary Eastern Orthodox Thought: The = Traditionalist=20 Witness (Belmont, MA: Nordland House Publishers, 1982). = Chapter=20 5, St. Gregory Palamas on the Hesychasts.

    St. Gregory Palamas and the Spirit of Humanism: His Views = on=20 Tolerance, Human Dignity, and the Human Body, Patristic = and=20 Byzantine Review, XI (1994).

    The following may also be of interest:

    Hieromonk (now Bishop) Auxentios, Dom David Knowles on = Hesychasm:=20 A Palamite Rejoinder, Kleronomia, VIII (1976), No. = 1.

    Idem, The Humanist Quest for a Unity of = Knowledge and=20 the Orthodox Metaphysics of Light: A Corrective to Father = John=20 Meyendorffs Misunderstanding of the Theology of St. Gregory = Palamas,=20 Orthodox Tradition, XI (1994), No. 3.

    Protopresbyter Georges Florovsky, Bible, Church, = Tradition:=20 An Eastern Orthodox View, Vol. I in Collected Works = (Belmont, MA: Nordland House Publishers, 1972). Chapter = 7, St.=20 Gregory Palamas and the Tradition of the Fathers.

    Archimandrite (now Metropolitan) Ierotheos (Vlachos), = Ho=20 Hagios Gregorios ho Palamas hos Hagioretes (Lebadeia: = Iera Mone=20 Genethliou tes Theotokou, 1992), especially Section XII,=20 "Eupeirike Theologia.

    From Orthodox Tradition, Vol. XVII, = No. 4=20 (2000), pp. 14-21. See also this other sermon on St. Gregory = by=20 Archbishop Chrysostomos: "On the=20 Significance of St. Gregory Palamas for Our = Times."

     
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