Различие сущности и энергий в восточном богословии

Theological concept central to Eastern Orthodoxy

In Eastern Orthodox (palamite) theology, there is a distinction between the essence (ousia) and the energies (energeia) of God. It was formulated by Gregory Palamas (1296–1359) as part of his defense of the Athonite monastic practice of Hesychasm against the charge of heresy brought by the humanist scholar and theologian Barlaam of Calabria. Eastern Orthodox theologians generally regard this distinction as a real distinction, and not just a conceptual distinction. Historically, Western Christian thought, since the time of the Great Schism, has tended to reject the essence–energies distinction as real in the case of God, characterizing the view as a heretical introduction of an unacceptable division in the Trinity and suggestive of polytheism.

The essence–energy distinction was formulated by Gregory Palamas of Thessaloniki (1296–1359), as part of his defense of the Athonite monastic practice of hesychasmos, the mystical exercise of "stillness" to facilitate ceaseless inner prayer and noetic contemplation of God, against the charge of heresy brought by the humanist scholar and theologian Barlaam of Calabria. The mystagogical teachings of hesychasm were approved in the Eastern Orthodox Church by a series of local Hesychast councils in the 14th century, and Gregory's commemoration during the liturgical season of Great Lent is seen as an extension of the Sunday of Orthodoxy.

In Eastern Orthodox theology God's essence is called ousia, "all that subsists by itself and which has not its being in another", and is distinct from his energies (energeia in Greek, actus in Latin) or activities as actualized in the world. The ousia of God is God as God is. The essence, being, nature and substance of God as taught in Eastern Christianity is uncreated, and cannot be comprehended in words. According to Lossky, God's ousia is "that which finds no existence or subsistence in another or any other thing". God's ousia has no necessity or subsistence that needs or is dependent on anything other than itself.

According to Fr. John Romanides, Palamas considers the distinction between God's essence and his energies to be a "real distinction", as distinguished from the Thomistic "virtual distinction" and the Scotist "formal distinction". Romanides suspects that Barlaam accepted a "formal distinction" between God's essence and his energies. Other writers agree that Palamas views the distinction between the divine essence and the divine energies as "real". According to Vladimir Lossky of the neopatristic school, if we deny the real distinction between essence and energy, we cannot fix any clear borderline between the procession of the divine persons (as existences and/or realities of God) and the creation of the world: both the one and the other will be equally acts of the divine nature (strictly uncreated from uncreated). The being and the action(s) of God then would appear identical, leading to the teaching of pantheism.

Some contemporary scholars argue against describing Palamas's essence–energies distinction in God as a metaphysically "real" distinction. Orthodox philosophical theologian David Bentley Hart expresses doubt "that Palamas ever intended to suggest a real distinction between God's essence and energies." G. Philips argues that Palamas's distinction is not an "ontological" distinction but, rather, analogous to a "formal distinction" in the Scotist sense of the term. According to Dominican Catholic theological historian Fr. Aidan Nichols, Palamas's essence–energies distinction is "not simply by virtue of his saving action ab extra, much less as a merely 'formal' distinction, something demanded by the limited operating capacities of human minds." According to George C. Papademetriou, the essence–energies distinction "is contrary to the Western confusion of the uncreated essence with the uncreated energies and this is by the claim that God is Actus Purus".

The Catholic Church distinguishes between doctrine, which is single and must be accepted by Catholics, and theological elaborations of doctrine, about which Catholics may legitimately disagree. With respect to the Eastern and Western theological traditions, the Catholic Church recognizes that, at times, one tradition may "come nearer to a full appreciation of some aspects of a mystery of revelation than the other, or [express] it to better advantage." In these situations, the Church views the various theological expressions "often as mutually complementary rather than conflicting." According to Meyendorff, from Palamas's time until the twentieth century, Roman Catholic theologians generally rejected the idea that there is in God a real essence–energies distinction. In their view, a real distinction between the essence and the energies of God contradicted the teaching of the First Council of Nicaea on divine unity. In contrast, Jürgen Kuhlmann argues that the Catholic Church never judged Palamism to be heretical, adding that Palamas did not consider that the distinction between essence and energies in God made God composite. According to Meyendorff, the later twentieth century saw a change in the attitude of Roman Catholic theologians to Palamas, a "rehabilitation" of him that has led to increasing parts of the Western Church considering him a saint, even if uncanonized.