This Monday I lectured about St Basil the Great (330-379), and the discussion portion of the evening was reserved for his treatise On the Holy Spirit. One of the facts that I brought up in St Basil’s response to Eunomius of Cyzicus was the fact that, contrary to Eunomius’ thought, Basil teaches that we cannot actually know anyone perfectly according to their essence. Our knowledge of other persons is derived from their activities — what they say, what they do, how they react to what we say, etc., etc. We can learn about the essence of another person from his or her activities, but the activities are what we experience directly.
Eunomius, on the other, was understood by his opponents to say that we can know God according to His essence — and a proper understanding of accurate doctrine, the sound use of words, was part of this. God, according to essence, for the Eunomian, is unoriginated, for example. Knowing this helps bring us closer to the actual essence of God.
The word used by St Basil for “activities” is energeiai. As I drafted my notes, my mind was drawn inevitably to St Gregory Palamas (1296-1357/59), almost a millennium later. I’ve blogged about the essence/energies distinction in Palamite theology before. Twice, in fact. Being a lumper rather than a splitter, I thought it was worth bringing this Byzantine moment into the lecture itself, to show my students the ongoing trajectories of these things, but also bringing up the difference between Palamas and St Thomas Aquinas on this point — and noting that we Protestants have no official position here.
In mentioning Palamas and his use of this distinction, I mentioned the hescyhastic controversy and the encounter monks of Mount Athos had had with what they deemed the uncreated light, the energy of God.
I’d like to note here that St Gregory Palamas, in fact, uses St Basil, On the Holy Spirit as a source:
The divine supraessentiality is never named in the plural. But the divine and uncreated grace and energy of God is indivisibly divided, like the sun’s rays that warm, illumine, quicken and bring increase as they cast their radiance upon what they enlighten, and shine on the eyes of whoever beholds them. In the manner, then, of this faint likeness, the divine energy of God is called not only one but also multiple by the theologians. Thus St Basil the Great declares: ‘What are the energies of the Spirit? Their greatness cannot be told and they are numberless. How can we comprehend what precedes the ages? What were God’s energies before the creation of noetic reality?’St Gregory Palamas, Topics of Natural and Theological Science and on the Moral and Ascetic Life: One Hundred and Fifty Texts, ch. 68, trans. Palmer, Sherrard, Ware, The Philokalia, Vol. 4, p. 377, citing St Basil the Great, On the Holy Spirit, ch. 19.49
The point being made at this particular moment in Palamas is that the energy, the activity, of God is single and fully united yet still able to achieve multiple effects. This particular Palamite treatise, apologetics for the hesychasts, is, in fact, replete with references to the Cappadocians and Chrysostom.
The central argument of Topics of Natural and Theological Science is that the light the hesychasts have encountered is the uncreated light of God, the energy of God, the activity of God, existing with God before creation, and not a created grace sent from God as a blessing (which is what the more Thomist-Aristotelian Barlaam would argue, it seems).
How do we encounter God in that uncreated light? The approach comes up in the name for these monks — hesychasts, those who pursue hesychia, defined by the translators of the Philokalia thus:
a state of inner tranquillity or mental quietude and concentration which arises in conjunction with, and is deepened by, the practice of pure prayer and the guarding of heart and intellect. Not simply silence, but an attitude of listening to God and of openness towards Him.The Philokalia, vol. 4, p. 435.
What one of my students wanted to know was the relation of hesychia and meeting God in that place of stillness to the wider Christian life. The short version of my answer was that meeting God in stillness, in your prayer closet (cf. Mt 6:6) always results in greater love for other humans, but that the life with other humans is part of the life with God. (As my answers tend to do, it ranged widely: The Cloud of Unknowing, Sts Barsanuphius and John of Gaza, St Basil the Great, St Silouan the Athonite, St John of the Cross.)
This is the tension of the Christian spiritual life. To make our eastern hesychastic vision almost up-to-date, St Silouan the Athonite (1866-1938) spent time as an almost-hermit in his monastery where he could pray as much as and whenever he wanted. He later spent time as steward of the monastery, where he had to adapt his prayer life to meet the schedule and demands of this role, a large part of which was organising and overseeing the lay brothers who worked for the monastery. He found greater satisfaction in the latter role, despite the reduced times for prayer. As St Basil says, how can we fulfil the command to love our neighbour if we spend all our time alone?
God is encountered in silence alone. God is encountered in community.
In closing, one of the driving forces behind the theologians covered in my Nicaea course is the true encounter with God that the Christian has, whether as a member of the mystical body of the Incarnate Christ as St Athansius’ shows in On the Incarnation and the Life of St Antony, or as a person indwelt by the Holy Spirit as St Basil shows in On the Holy Spirit. The Christian life, then, is an encounter with the Triune God, and this is what they were trying to put into words.