I am reposting an essay that used to be located
here, but unfortunately the domain ran out:
The Orthodox Christian understanding of heaven and “punishment”
(called ‘hell’ in the west) is inextricably linked to the Biblical concept of
the Uncreated Light of God. In fact, it is impossible to understand the process
of salvation outside of the energy/divine light context. The Uncreated Energies
or Light are understood by the Orthodox to be the Divine Uncreated Energies of
God. This Energy is the "consuming
fire", also called the Shkhinah Glory in Hebrew, the spiritual fire that
is "like a refiners fire…refiner and purifier of silver”
[Mal 3:2-3]. It is the fire that burns
the weeds left in the field, the fire that burns the
pruned branches, it is the Lake of Divine Fire of the Book of Revelation, and
the thirst and burning that torments the Rich Man in Hades. Yet, the same fire
that torments the impure gives warmth, healing, life and comfort to the pure of
heart.
The tern “uncreated” was first used by St. Gregory Palamas in the
16th century in order to distinguish these energies from created
energies. This concept was not new with
St. Gregory, it was only a clarification that he made of what was already
understood by the Orthodox. St. Gregory
was engaged in debates with some Italian theologians who were advocating the
Roman Catholic heresy of created “purgatorial fires” with which God “purges”
imperfectly atoned Christians in the after life before they can enter
heaven. Unfortunately they could not
properly understand the Greek of the New Testament and the west had invented
this concept to explain their misunderstanding.
The Greek word “energeia”, and it’s various forms, appears over 30 times in the New
Testament, yet it is not translated as “energy” even once in most popular English
translations!
It is variously rendered as: operation, strong, do, in-working,
effectual, be mighty in, shew forth self, and even simply dropped out of the
sentence; everything except what it means.
Yet, this word was well established in the Greek language in the first
century. It was first known to have
been used by Aristotle, some three centuries before Christ, as a noun
"energy" in the metaphysical sense, and has been borrowed in recent
years in English and used as an engineering term. Notice that a noun is a “thing”, yet it is typically rendered in
English as a verb or an adjective, which violates basic grammar rules.
When we are fully and perfectly energized by the Divine Energies,
we radiate the pure Light of God.
Translating directly from the Greek, Saint Paul writes “For it is God
who is energizing in you, according to His will and to energize for the sake of
His being well-pleased.” (Philippians
2:13). The NKJV translates it as, "For it is God who works in you both to
will and to do for His good pleasure". Note how much clearer the
translation is when the word “energon” is translated as "energize" rather than as
"works".
St. Paul further writes “[Christ] who will change the appearance
of our humble bodies to take on the form of the body of His Glory, through the energization
of His Power, and to put into submission all things to Him” [Philippians 3:21].
And to the Ephesians in verse 1:19-20 Paul writes “and what exceeding greatness
of His power, in us who believe, through the energization of His mighty
strength, energized in Christ, raising Him from the dead and seating Him in the
right hand of Him in the heavens”. This
energy “in us” is the same Energy that will change the bodies of the saved to
be glorified resurrected bodies. It is the same Divine Energy that raised
Christ from the dead. This Energy is in
fact, the Grace of God. As St. Paul writes “… I became a minister according to
the gift of the Grace of God given to me by the energization of His Power”.
(Ephesians 3:7). The NKJV- incorrectly
uses the words “effective working” for energization in this verse.
This Energy has the power to heal, as St. James writes “Confess
your sins to one another, and pray for one another, so that you
may be healed. Prayers energized by a righteous one are very powerful”. [James
5:16]. The word “energized” is the correct meaning, rather then the typically
“fervent” or “earnest” (both adjectives) used in most English translations. The
Greek word means “given energy to” hence, ‘energize’.
Receiving this Divine Energy is the results of faith in the true
God, as St. Paul says"…[you received]…according to the truth, God’s
Word, which also energizes in you who believe" (1 Thess.2:13). You do not
receive this Energy by works, but by faith, “[isn’t it] in vain, if the One who
provides you the Spirit and the powerful Energies in you, were by works of the
law, or by hearing in faith?” (Galatians 3:4,5). In fact, freedom from the law comes through the energizing of
love “For in Christ Jesus neither circumcision nor uncircumcision has any
strength, but rather faith energizing through love” [Gal 5:6]. This energy is the Grace of God, in Eph 3:7
St. Paul writes “That I was made an attendant through the gift of the Grace of
God, granted to me by the energization
of his power”.
This
same energy also restrains evil “for
already the mysterious lawless one is only restrained now by His Energies,
until he come out of the midst of it” [2 Thess 2:7]. So again we see that these Energies are both Grace to us, but
also a restrainer of evil. Notice that in comparing all of the above verses
with typical English translations, it would be difficult to discern this
Biblical concept of Divine Energy.
Demonstrating that the very heart of the means of salvation is simply
missing from most English translations.
There are many stories, both ancient and relatively modern, that
tells of saints radiating light when they pray. For example St. Mary of Egypt, St. Sava, St. Mathew of Ethiopia,
and many others, all are reported to have radiated this divine
light. The Light that Christ radiated
on Mt. Tabor during the Transfiguration is this Uncreated Light, seen in Christ revealing his Divine Nature to his
disciples. The Orthodox Hymn for this Feast Day says "inasmuch as they
could bear it". The halos in icons
are not rings or crowns (as often wrongly represented in western religious art)
but rather a sphere of light, like the sphere of light around a candle in a
dark room. This light that Christ, his
mother the Theotokos, the angels and the saints are depicted as
radiating in the halos shown in icons is this Uncreated Light of God. This is
the Transforming Light that “makes all things new”
(Rev. 21:5). The Energy is Uncreated because it existed before creation, it is
the Light and Truth and Grace and Love and Life
that IS God. When we have that
Truth, Grace, Love and Life of God, than we become transformed, and too will
radiate this Divine Light.
Salvation in Orthodox Christianity, as taught in the Holy Scriptures, begins with being forgiven, and
then ultimately "getting to" heaven, but the process is much more than that.
It means being healed, purified,
illumined and transformed by God by His Divine Energy into a similitude of God
[Jas 4:9], which will bring us into union with Him. It is the process in
which humans are completed or “perfected” [see Heb 10:14 among others],
“divinizing” us, making us “Christ-like” or more accurately “assimilated to
God”, through the Energization of His Power.
When we are in perfect harmony with God
[in the Gr. “synergy”--1Cor 3:9 ‘for we are God’s synergisers’], the Holy
Spirit energizes within us, transforming us, and then we too radiate this
Uncreated Light. Just as the saints
radiate this Light of Christ; “All our faces were unveiled, and we beheld in a
mirror the same image [Gr. “ikon”], transformed by the glory into glory, the
glory of the Lord” [2 Cor 3:18]. “And
having put on the new, getting renewed into full knowledge, into an image [or
‘icon’] of the One that created him” [Col 3:10]. Which is why we make icons of the saints radiating this “glory of
the Lord”.
Interestingly,
in properly rendered icons none of the Apostles have
halos until after Pentecost, when the
Holy Spirit was poured out into the Church. Pentecost is when the Apostles were
“assimilated” into divination (that is “made similar” to divinity), transforming them [literally in the Greek “metamorphoses”] into holy beings, into
“non-earthy ones” (lit. meaning of the Greek word for “holy”), and when the
Holy Church had begun. Human similitude
with God was lost by Adam and Eve [see the Septuagint Gen 1:26 “in the image
and similitude of God”], and only became available again to us at Pentecost.
The ancients understood that light was the purest form of
energy. This is why there are so many
Biblical allusions to the sun as an example of what God is. The sun was the source of “pure” light, life
and heat, and this created light was likened to the Uncreated Light of God, the
source of Everlasting “Zoe” and “Zesty”, spiritual “life” and “heat” or more
properly “vitality”—as in energy. This is why the term “illuminated” is used
to describe the saints who saw these “divinizing” Visions in Heaven. In fact, it
is impossible to properly understand the role of Light in the Bible if one does
not understand it from the Light-Energy Transfiguration perspective.
Yet, Saint Paul also cautions the Romans about this Energy; “…for
when we were in the flesh, passionate for sins according to the
law, the Energy in our members brings forth the fruit of death“ (Romans
7:5). And likewise he warns the
Corinthians “For this reason it energizes death in us, though it is Life in
you” (II Cor 4:12). In Hebrews 4:12 there is another sober
warning “For the living Logos of God, and [the living] Energies, also
sharper than a two edge sword, passing through, dividing both the soul and
spirit, joints from marrow, judging the thought and intents of the heart”. In this verse, in English Bibles the word
“energies” is just dropped from the text. The
implication in the Greek is that the “logos” is one edge, and the “energy” is
the other edge of the sword, implying that without this Energy, one is not
fully armed.
When we come face to face with this powerful Uncreated Light in an
impure, sinful and unregenerated condition, we cower in fear and pain, for our
impurities are revealed and "burned" by this Illuminating
Energy. Yet those who love God and want
nothing but to be in constant communion with God, will strive towards purity and
will bask in glory in this same Light.
The same Energy that causes eternal death in the sinful, purifies and
strengthens the faithful. A prayer of St. Simeon the Translator states: “...Thou who art a fire consuming the
unworthy, consume me not, O my Creator, but rather pass through all my body
parts, into all my joints, my reins, my heart.
Burn Thou the thorns of all my transgressions. Cleanse my soul and
hallow Thou my thoughts ...that from me… every evil deed and every passion may
flee as from fire”. (The Liturgikon, Antakya Press, Prayers of Thanksgiving
after Holy Communion, p.328).
In the day of Judgment, as we stand naked before God, the
penetrating Divine Light of God’s Presence will open the “books”. His Light
will reveal what is in these books – the books of our hearts. And it will be shown
that the heart is either drawn to God or repulsed by
Him, to be either in heaven or in hell. St. Symeon the New Theologian (10th
century) says that it is not so much what we do but what we are that will
determine our future state. He says, “In the future life the Christian is not
examined if he renounced the whole world for Christ’s love, or if he has
distributed his riches to the poor or if he fasted or kept vigil or prayed, or
if he wept and lamented for his sins, or if he has done any other good in this
life, but he is examined attentively if
he has any similitude with Christ, as a son does with his father”.
St. Ignatious of Antioch, (late first and early second century)
describe God as the furnace that a craftsman uses to temper a sword. When a properly prepared sword is placed
within the fire, it makes it stronger and the sword takes on the properties of
the fire, it gives off heat and light.
However, this same fire will melt and destroy a sword that was not properly
prepared. This is a metaphor of how those that desire God and His Life are
energized and transformed by that Life and Light and how those that don't,
experience destruction.
This Biblical concept of the Uncreated Energies of God is at the
root of difference between the Eastern Orthodox and Western Christianity,
whether Protestant or Roman Catholic. In the west, the mystery of the Divine
Energies was abandoned because it can only be understood within the
metaphysical mystiric perspective, which was rejected in the west in favor of
the juridical rationalist perspective. Tragically, in the west a few centuries
after the Great Schism (1054 AD) this innovation (i.e. heresy) developed as a
result of an attempt to rationalize God’s purifying fires. Latin theologians surmised that God created
a place called purgatory with created purging fires (as opposed to uncreated)
to "purify" those that die with imperfect atonement. They further
rationalized that paying indulgences could buy our loved ones out of these
painful purging fires faster. This
rationalization also helped keep the church prosperous and coffers full.
The western ideas had its roots in Augustinian theology (who was
heavily influenced by the Greek pagan philosophers). Unfortunately Augustine could not read Greek and had to devise
his own theology from imperfect Latin translations. Late in his life he recanted much of his earlier writings, an act
which was ignored in the West. Thomas Aquinas, Luther and Calvin all developed
their own theologies from Augustine's erroneous writings, and ignored
Augustine’s later retraction. This is
how the pagan notion of a God that both punishes and rewards made its way into
western Christian theologies. Another
major influence was the 13th century fantasy novelist Dante, who’s political
satire known as the "Inferno" borrowed heavily from pagan mythology
and bears little resemblance to Biblical eschatology. Some Orthodox would
contend that the western view of God as He who both claims to love us, but also
would condemn us to eternal punishment, is a schizophrenic view of God. It is reminiscent of the abusive groom who
claims to love his bride but can not stop punishing her.
Clearly this is not the nature of a loving
God, a God that pours his energizing love out on everyone unconditionally. There is no "place" of torment, or even a
"place" apart from God, because there is in a sense no
"place" at all in the after life;
being outside of time and space. The
“place” is actually a condition of either punishment – “hell” or of
great joy -- paradise,
depending on how one experiences the presence of God and His Uncreated
Energies. This Energy is also what "separates” the saved from those that
are lost. It is also what restrains evil and sin when “caught” in the Energy of
God.
For a person who hates God, and has done nothing but pursued his
own self-centered desires all his life, it would be far more terrifying and
painful to spend eternity in the fiery embrace of God’s almighty and Divine
Love with no escape, than it would be to be far from Him in a
place where He is not present (which is not possible). For there is nothing that can separate us
from the Love of God even if we wanted it! “For I am persuaded that neither death nor life, nor angels nor
principalities, nor powers, nor things present nor things to come, nor height
nor depth, nor any other created thing, shall be able to separate us from the
love of God, which is in Christ Jesus our Lord” [Romans 8:39]
This is why Christianity is the
religion of Love. Experiencing God’s loving Presence and His in-filling
transforming Energies in glory or in torment, as Paradise or as punishment, is the Heaven and “hell” of the Bible.
Gregory Palamas (1296-1359), Archbishop of Thessalonica, was a monk of Mount Athos in Greece (at Vatopedi Monastery and Esphigmenou Monastery), and later became Archbishop of Thessalonica. (Orthodox Wiki)
ReplyDeleteThis article is completely biased against the Christian West and in typical Eastern Christian fashion reads Neoplatonic ideas into the Biblical text which do not in fact exist there. Mr. Chopelas renders Hebrews 4:12 as "For the living Logos of God, [and the living] Energies, ALSO [where is this ALSO in the Greek text?] sharper than a two edged sword, passing through, dividing both the soul and spirit, joints and marrow, judging the thoughts and intents of the heart." The author goes on to say that "The implication in the Greek is that the "logos" is one edge, and the "energy" is the other edge of the sword, implying that without this Energy, one is not fully armed." That is not only not what Paul is saying in this passage, the sentence as constructed by Mr. Chopelas does not even constitute a grammatically intelligible sentence. Paul says rather that the living WORD OF GOD is energetic and is sharper than any two edged sword and divides soul and spirit, joints and marrow, and judges the thoughts of the heart. How, pray tell, can an energy judge anything? Only a mind, the mind of the Lord, can judge. And mind is substance or essence, not energy. But the Neoplatonically influenced theology of the Christian East declares that God's intellect is not synonymous with His nature but rather with His energy. But I ask again, how can an energy judge anything? Let us examine a few other scriptures which contradict the Palamite teachings. St. Paul teaches that the saints shall be translated by the Father into "the kingdom of the Son of his love" (Col 1:13). He does not say 'the Son WHOM he loves', but rather, "the Son of his love." What is the implication here? That the Son is begotten of the Father's love. Is he then begotten of the Father's uncreated energy? Then in that case the substance of the Son would be a product of the energy of the Father, as Arius declared. Therefore love itself must belong to the divine essence. Hence St. John declares: "God is love." Not energetically, but essentially. So likewise, the Son declares: "I live by the Father" (Jn 6:57). Does the Son live, then, Who has life in Himself by the Father (Jn 5:26), by one of the Father's energies, or rather by His essence? And yet again, in the Book of Exodus, Moses beseeches of God to reveal to him His glory (Ex 33:18). The Lord responds that no one can see His face and live, and that therefore His face shall not be seen by Moses, who will be granted to see only His 'back parts' when He passes by Moses as he is hidden in the cleft (Ex 33:20-23). Clearly God is equating His face here with His glory. The Eastern Christian theologians (e.g. Gregory Naziazen, Theological Orations, 28.3) try to make this passage say that God's essence is His face, and His 'back parts' are His energies, which God will allow Moses (and hence all of His holy ones) to look upon. But this interpretation fails utterly, for God clearly understands that Moses, in asking to look upon His glory, is asking to look upon his face. But even were this not the case, St. Paul and St. John promise to us that in the age to come we shall indeed look upon God's "face" (1 Cor 13:12), and see Him "as He is" (1 Jn 3:2), that is to say, in His essence. Even Gregory Nazianzen recognizes that the Scripture has made us this promise (Theological Oration 28.18), though it goes against the thrust of much of his teaching.
ReplyDeleteJudge not lest ye be judged.
Thank you! Thank you so much. When I read this article I could cry with happiness. This is why... 34 years ago when I was a teenager I sought God. I was saved and very active in my church, but I was so lonely and empty inside. A pastor who taught in bible school gave me a book. He told me that I was the only one he would give this to. It was called "Centering Prayer". I practiced it with all my being. I silenced my mind, turning off the "narrator" that we all have who is constantly talking, and ignored my thoughts until they dissipated like a pond still as a plane of glass. I "leaned" toward God, challenged my motivation for doing this, and stayed in quite anticipation for what He would do. Two months later, when deeply in this state, something happened. I have to pause and restrain myself from breaking into tears when typing this. It was a thing that I never imagined existed. An unearthly thing that was outside all our rules and understanding. For far less then a second I felt an atomic explosion of absolute happiness, so powerful , electric, with the sound of rushing wind. There was a feeling of dizziness and disorientation followed by the feeling that you are thousands of feet above looking down on the world, and everything is perfect. Time is meaningless. Its like a trust fall into the blackness and darkness of death and being caught by God. It has continued everyday of my life for the last 34 years. All the things you've been saying are things that I believe. Please, if you can, contact me. Email me at ronkaz1@yahoo.com. My name is Ron. Thank you again!
ReplyDelete