In this monograph the author examines the theology of St. Gregory Palamas under the spectrum of the existing nature of the uncreated divine energies in the theoptic (God-seeing) experience.
After the preface, where the aims of the research are programmatically summed up, there is an Introduction, where the re-discovery of the saint’s theology by modern Orthodox theology, the academic disputes that were caused by the blooming of the palamic studies, as well as the “western anti-palamism” are described.
In the second and main part of the book, there is a thorough examination of the theology of the uncreated energies. Initially, it is stressed that Palamas, adopting the previous theological tradition as well, comprehends the mystery of the divine existence under the simultaneous prism of unities and distinctions. Within this context and on a Trinitarian level, the author discusses the relationship between essence and hypostasis, where Palamas explicitly ascertains the undivided relationship, unity and at the same time distinction of the divine hypostases with the divine Essence. He also broaches the issues of the relations of divinity with necessity and the liberty in the birth of the Son and the procession of the Holy Spirit, but also its economic relationship with the created reality, the hypostatic idioms and the Monarchy of the Father.
Once again, under the prism of unities and distinctions, comes next an approach to the theological discussion of Palamas about the relationship between the Essence and the Energies, as well as the Hypostases and Energies. The divine energies, according to Palamas, are substantial, as they emanate from the holy Essence, without being identified with it, and existing, as they are imparted to the creation through the divine hypostases, without again being identified with the faces or being self-existent.
A reference to Christology follows, which constitutes the basis for the theology of the uncreated energies of St. Gregory, and the study culminates in the support of the existing and personal character of the divine energies.
In the epilogue, it is conclusively stressed that the theology of the uncreated energies, which are distinguished without, however, being divided by the essence, is chiefly person-centred. Theoptic saints know God personally as Father, Son and Spirit, by means of the uncreated energies.