Abstract
The Hesychast debates of the 14th century between the representatives of the Western and Eastern tradition over the issue of the light seen in the experience of prayer are still relevant nowadays. Gregory Palamas – who was the central figure of these debates – was rediscovered in the 20th century by Orthodox Theology and is still in the process of reception in Western theology. The present study represents a synthesis of Saint Gregory Palamas’s teaching on the vision of Divine Light as it was articulated in the debate with his adversaries. Directly linked to this topic are other adjacent issues, namely the Transfiguration of Christ, the intellectual and the mystical knowledge, the nature of the divine energies, the purpose of the Christian life, and so on. The entire study in couched in the frame of a personal reflection over the type of spirituality fit for contemporary man – a contemplative one of a mystical type or a much more practical one, based on social virtues?
Highlights
The Hesychast debates of the 14th century between the representatives of the Western and Eastern tradition over the issue of the light seen in the experience of prayer are still relevant nowadays
The temptation takes the form of questions: Why should one pursue a solitary deification through a life of Florin Toader Tomoioagă, assistant lecturer at the Faculty of Orthodox Theology “Episcop Dr Vasile Coman”, University of Oradea, Romania
Acta Theologica 2015: 2 ascetic renunciation, meditation and prayer and not serve one’s brothers, who are Christ’s images, with a practical love, offering them support in their ordinary needs or spiritual struggles? Can the deification, which is the goal of Eastern monasticism, be attained without the contact with our fellow human beings? From an honest biblical point of view, should one follow Symeon Stylites’ ideal of trying to attain perfection or Mother Theresa’s purposes of bringing comfort among the lepers and the sick people of India? Or is it possible to combine the two divergent perspectives in one unique ideal?
Summary
2015: 2 ascetic renunciation, meditation and prayer and not serve one’s brothers, who are Christ’s images, with a practical love, offering them support in their ordinary needs or spiritual struggles? Can the deification, which is the goal of Eastern monasticism, be attained without the contact with our fellow human beings? From an honest biblical point of view, should one follow Symeon Stylites’ ideal of trying to attain perfection or Mother Theresa’s purposes of bringing comfort among the lepers and the sick people of India? Or is it possible to combine the two divergent perspectives in one unique ideal?. The question that tempts the Hesychast of our story is a source of inner struggle and tension, a subtle battle in the realm of personal conscience This sincere confession makes me think that he is not a unique case. This is precisely what we frequently tend to forget when we discuss the tensions that marked the development of Christian monasticism, or, as it is with this topic, shaped Eastern monastic life. For the past six hundred years, at least in Eastern Christianity, with regard to the above questions, the choice was made in favour of the hesychast contemplative life, but not without difficulties and disruptions During this period, the personality and teaching of Saint Gregory Palamas, which were at the core of the Hesychast controversy, were almost totally forgotten. I mention only a few representatives, namely Nikos Matsoukas in Greece; father Justin Popovich in Serbia; Vladimir Lossky in the Russian Diaspora, and, father Dumitru Stăniloae in Romania
Sign-in/Register to view highlights & summary Sign-in/Register to access full text options 
Free) 
Talk to us
Join us for a 30 min session where you can share your feedback and ask us any queries you have
Schedule a call
