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God’s being and actions are one.
This is essentially the teaching of the Church on the topic of the Divine Energies. When I read discussions about this – it seems to get lost in the twists and turns of medieval metaphysics or passes into the territory of seeing the “Uncreated Light.” Both approaches are unhelpful for me, and both obscure something that should be far more transparent.
Obscurity - Use - Word - Term - Images
Some of the obscurity comes from the use of the word “energies.” It is the literal Greek term, but it conjures up some pretty problematic images in a post-Einstein world. When I first read about the Divine Energies, my mind wandered over to some vision of God sending out rays and beams of radiating light, etc. The focus on the Uncreated Light in the Transfiguration probably helped nurture that reading. It is also misleading.
Another simple term for “energies” is “actions” or “doings.” The root of the Greek word simply means “doing.” Indeed, it is most often translated as “deed” or “work.” “Workings” would be another accurate way of rendering “energies.” Understanding this points us towards the heart of the Church’s proclamation. Who God is, and what God does, are not two separate things. “God acting” is God. His actions are not a means of hiding Himself – they are the means of His self-revelation. Indeed, this is the heart of the Church’s teaching on the Energies. The Church says that God can be fully known in His energies but cannot be known in His essence.
Veil - See - Essence - Ousia - God
We cannot pierce beneath the veil and see or comprehend the very essence (ousia) of God. He is God, “ineffable, inconceivable, invisible, incomprehensible…” However, He can be known (and participated in) in His energies, His actions. It is this that St. Paul references:
But how do we encounter God’s actions? Are we...
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