palamitism

Palamitism, also spelled Palamism, is the theological doctrine associated with Gregory Palamas, a 14th-century Byzantine monk and theologian. It articulates an essence–energies distinction in God and maintains that while God’s essence remains transcendent and unknowable in itself, humans may truly know and experience God through His uncreated energies, especially in contemplative prayer and the practice of hesychasm. A central feature is the uncreated divine light, believed to be the same radiance witnessed at the Transfiguration of Christ, which Palamas and his followers held could be possessed by the faithful as a real, though participatory, experience of God.

Core tenets include the essence–energies distinction: God’s essence cannot be grasped by creatures, but His energies are active manifestations through which creation participates in divine life. The uncreated energies are considered not to be created but to be God’s active presence in the world. This framework aims to preserve God’s transcendence while allowing genuine, transformative encounter with the divine. Theosis (divinization) is a consequent aim, understood as participation in God’s life through His energies.

Historically, Palamism emerged during the Hesychast controversy of the 14th century, most notably in debates with Barlaam of Calabria, who argued against the possibility of uncreated divine experiences. The dispute culminated in official affirmations of the Palamite position within the Eastern Orthodox Church, and Palamite theology became a foundational element of later Orthodox mysticism and doctrine.

Influence and reception: Palamism has shaped Orthodox mysticism, spirituality, and theological method, emphasizing contemplative prayer and the real, though participatory, experience of God’s presence. It remains a central reference point in discussions of Orthodox theology and its differences from Western scholastic thought, as well as in ecumenical dialogues exploring the nature of God’s accessible presence.