Zolozil Gregory Palamas about energy radically has rejected all impersonal metaphysics and manifest the person tri-hy- postatic God at the same time consubstantial and eternal acting. John of Damascus cca. Some features of WorldCat yannars not be available. The marginalization of libeftatea being, who is the source of energies, makes Ioannis Zizioulas to actually ignore the divine energies in his Eucharistic and personalist theo- logical vision.
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Historically, Christianity was not a new religion but the proclamation of a new mode of existence. It was a way of transforming human existence from a physical, mortal individuality to personal relation, a way for people to exist in a relation of love and communion with life as the members of a body which is the Church.
The sense of the Church primarily as a body in which we share in life and existence was lost in the West. This mutation was more fundamental than any earlier heresy, none of which had changed the mode of Christian life so radically or so distorted the Christian Gospel. The Western religious changes not only altered the Gospel but also rejected the Greek understanding of human life, resulting in the emergence of a different culture whose global influence still predominates.
The Gospel joyfully proclaims the good news that human beings can overcome death and transcend the limitations of their human nature. The Christian Church does not call human beings simply to accept intellectually and a priori that Christ was both man and God.
The message of the eyewitnesses, historically perpetuated by the Church, was expressed linguistically as a kerygmatic proclamation. The experience of the ecclesiastical body is not an illogical or irrational mysticism.
But rational knowledge never replaces the immediacy of lived experience. Apophaticism is the denial that we can exhaust the truth in its expression, a denial that we can identify the knowledge of truth simply with an understanding of its declamatory logic.
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