Uncreated Light

File:Preobrazhenie.jpeg icon of the Transfiguration (Theophanes the Greek, ca. 1408).]]

In Eastern Orthodox Christian theology, the Tabor Light ({{langx|grc|Φῶς τοῦ Θαβώρ}} "Light of Tabor", or {{lang|grc|Ἄκτιστον Φῶς}} "Uncreated Light", {{lang|grc|Θεῖον Φῶς}} "Divine Light"; {{langx|ru|Фаворский свет}} "Taboric Light"; Georgian: თაბორის ნათება) is the light revealed on Mount Tabor at the Transfiguration of Jesus, identified with the light seen by Paul at his conversion.

As a theological doctrine, the uncreated nature of the Light of Tabor was formulated in the 14th century by Gregory Palamas, an Athonite monk, defending the mystical practices of Hesychasm against accusations of heresy by Barlaam of Calabria. When considered as a theological doctrine, this view is known as Palamism after Palamas.{{cite journal | url=https://www.jstor.org/pss/1291594 | jstor=1291594 | title=Mount Athos in the Fourteenth Century: Spiritual and Intellectual Legacy | last1=Meyendorff | first1=John | journal=Dumbarton Oaks Papers | date=1988 | volume=42 | pages=157–165 | doi=10.2307/1291594 }}[https://books.google.com/books?id=TV2maSGvcnkC&q=whence&pg=PR8 R.M. French, Foreword to Nicolaus Cabasilas, Joan Mervyn Hussey, P. A. McNulty (editors), A Commentary on the Divine Liturgy (St Vladimir's Seminary Press 1974] {{ISBN|978-0-913836-37-8}}), p. x

The view was very controversial when it was first proposed, sparking the Hesychast controversy, and the Palamist faction prevailed only after the military victory of John VI Kantakouzenos in the Byzantine civil war of 1341–1347. Since 1347, it has been the official doctrine in Eastern Orthodoxy, while it remains without explicit affirmation or denial by the Catholic Church. Catholic theologians have rejected it in the past,{{year needed|date=July 2018}} but the Catholic view has tended to be more favourable since the later 20th century."the Western world has started to rediscover what amounts to a lost tradition. Hesychasm, which was never anything close to a scholar's pursuit, is now studied by Western theologians who are astounded by the profound thought and spirituality of late Byzantium." [https://books.google.com/books?id=1UZCTtEuGcMC&q=hesychasm+catholicAndreasAndreopoulos%2C%27%27Metamorphosis%3A&pg=PA215 The Transfiguration in Byzantine Theology and Iconography (St Vladimir's Seminary Press 2005], {{ISBN|0-88141-295-3}}), pp. 215-216. Several Western scholars have presented Palamism as compatible with Catholic doctrine.[https://books.google.com/books?id=DgtUoMqm594C&dq=%22Several+Western+scholars+contend%22&pg=PA243 Michael J. Christensen, Jeffery A. Wittung (editors), Partakers of the Divine Nature'' (Associated University Presses 2007] {{ISBN|0-8386-4111-3}}), p. 243

In particular, Pope John Paul II in 1996 spoke favourably of hesychast spirituality,{{Cite web|url=http://www.ewtn.com/library/papaldoc/jp960811.htm|title=Pope John Paul II 11 August 1996 Angelus|website=www.ewtn.com|access-date=2018-01-09}}[https://www.vatican.va/content/john-paul-ii/it/angelus/1996/documents/hf_jp-ii_ang_19960811.html Original text (in Italian)]

Speaking of the hesychast controversy, Pope John Paul II said the term "hesychasm" refers to a practice of prayer marked by deep tranquillity of the spirit intent on contemplating God unceasingly by invoking the name of Jesus. While from a Catholic viewpoint there have been tensions concerning some developments of the practice, the Pope said, there is no denying the goodness of the intention that inspired its defence, which was to stress that man is offered the concrete possibility of uniting himself in his inner heart with God in that profound union of grace known as Theosis, divinization.

and in 2002 he named the Transfiguration as the fourth Luminous Mystery of the Holy Rosary.

In Eastern Orthodoxy

According to the Hesychast mystic tradition of Eastern Orthodox spirituality, a completely purified saint who has attained divine union experiences the vision of divine radiance that is the same 'light' that was manifested to Jesus' disciples on Mount Tabor at the Transfiguration. This experience is referred to as theoria. Barlaam (and Western Christianity's interpretation of apophaticism being the absence of God rather than the unknowability of God) held this view of the hesychasts to be polytheistic inasmuch as it seemed to postulate two eternal substances, a visible (the divine energies) and an invisible (the divine ousia or essence).

Seco and Maspero assert that the Palamite doctrine of the uncreated light is rooted in Palamas' reading of Gregory of Nyssa.{{cite book |title=The Brill Dictionary of Gregory of Nyssa |first1=Lucas F. Mateo |last1=Seco |first2=Giulio |last2=Maspero |publisher=Brill |year=2009 |page=382 |isbn=978-9004169654 |url=https://books.google.com/books?id=lD3zg6t4y7MC&q=Triads+Palamas&pg=PA382}}

Instances of the Uncreated Light are read into the Old Testament by Orthodox Christians, e.g. the Burning Bush.{{Cite web|url=http://www.romanity.org/htm/rom.24.en.jewish_and_christian_orthodox_dialogue.htm|title = Jewish and Christian Orthodox Dialogue}}

=Identification with the fires of hell=

Many Orthodox theologians have identified the Tabor light with the fire of hell. According to these theologians, hell is the condition of those who remain unreconciled to the uncreated light and love of and for God and are burned by it.{{citation |date=2016 |url=https://churchmotherofgod.org/articleschurch/articles-about-the-orthodox-church/2065-heaven-and-hell-in-the-afterlife-according-to-the-bible.html?showall=1 |title=Heaven and Hell in the Afterlife According to the Bible |first=Peter |last=Chopelas |chapter-url=https://churchmotherofgod.org/articleschurch/articles-about-the-orthodox-church/2065-heaven-and-hell-in-the-afterlife-according-to-the-bible.html?start=4 |chapter=Uncreated Energies}}{{cite journal |url=http://www.pigizois.net/agglika/PARADISE_AND_HELL_IN_THE_ORTHODOX_TRADITION.htm |title=Paradise and hell in the Orthodox tradition |first=George |last=Mmetallinos |journal=Orthodox Heritage |volume=7 |issue=3 |date=March 2009}}{{citation |url=http://www.pelagia.org/product_page.php?id=1065&cur=eur&lang=1 |title=Life after Death |last=Vlachos |first=Hierotheos |author-link=Hierotheos Vlachos |pages=254–261 |access-date=2017-09-01 |archive-date=2017-09-02 |archive-url=https://web.archive.org/web/20170902002325/http://www.pelagia.org/product_page.php?id=1065&cur=eur&lang=1 |url-status=dead }} According to Iōannēs Polemēs, Theophanes of Nicea believed that, for sinners, "the divine light will be perceived as the punishing fire of hell".{{cite book |first=Iōannēs |last=Polemēs |title=Theophanes of Nicaea: His Life and Works |volume=20 |publisher=Verlag der Österreichischen Akademie der Wissenschaften |date=1996 |page=99}}

According to Iōannēs Polemēs, Palamas himself did not identify hell-fire with the Tabor light: "Unlike Theophanes, Palamas did not believe that sinners could have an experience of the divine light [...] Nowhere in his works does Palamas seem to adopt Theophanes' view that the light of Tabor is identical with the fire of hell."{{cite book |first=Iōannēs |last=Polemēs |title=Theophanes of Nicaea: His Life and Works |volume=20 |publisher=Verlag der Österreichischen Akademie der Wissenschaften |date=1996 |page=100}}

Roman Catholicism

File:Transfigurationraffaelo.jpg (1520) by Raphael, depicting Christ miraculously discoursing with Moses and Elijah.]]

Palamism, Gregory Palamas' theology of divine "operations", was never accepted by the Scholastic theologians of the Latin Catholic Church, who maintained a strong view of the simplicity of God, conceived as Actus purus.

This doctrinal division reinforced the east–west split of the Great Schism throughout the 15th to 19th centuries, with only Pope John Paul II opening a possibility for reconciliation by expressing his personal respect for the doctrine.{{citation needed|date=January 2025}}

Catholicism traditionally sees the glory manifested at Tabor as symbolic of the eschatological glory of heaven, as exemplified in the 15th-century Latin hymn Coelestis formam gloriae:

{{poem quote|

O wondrous type, O vision fair

of glory that the Church shall share

Which Christ upon the mountain shows

where brighter than the sun He glows

With shining face and bright array

Christ deigns to manifest today

What glory shall be theirs above

who joy in God with perfect love.Sarum Breviary, Venice, 1495; trans. Rev. John M. Neale, 1851}}

Pope Gregory the Great wrote of people by whom, "while still living in this corruptible flesh, yet growing in incalculable power by a certain piercingness of contemplation, the Eternal Brightness is able to be seen."[http://www.lectionarycentral.com/GregoryMoralia/Book18.html Gregory the Great, Moralia, book 18, 89] In his poem The Book of the Twelve Béguines, John of Ruysbroeck, a 14th-century Flemish mystic beatified by Pope Pius X in 1908, wrote of "the uncreated Light, which is not God, but is the intermediary between Him and the 'seeing thought'" as illuminating the contemplative not in the highest mode of contemplation, but in the second of the four ascending modes.{{cite book |last=van Ruysbroeck |first=Jan |date=1913 |title=The Book of the Twelve Béguines |translator-last=Francis |translator-first=John |location=London |publisher=John M. Watkins |page=40 |url=https://archive.org/stream/bookoftwelvebg00janvuoft#page/40}}

Roman Catholic pro-ecumenism under John Paul II from the 1980s

sought for common ground in questions of doctrinal division between the Eastern and the Western Church.

John Paul II repeatedly emphasized his respect for Eastern theology as an enrichment for the whole church, and spoke favourably of Hesychasm. In 2002, he also named the Transfiguration as the fourth Luminous Mystery of the Holy Rosary.The "Luminous Mysteries", published in Rosarium Virginis Mariae, October 2002. The Eastern doctrine of "uncreated light" has not been officially accepted in the Catholic Church, which likewise has not officially condemned it. Increasing parts of the Western Church consider Gregory Palamas a saint, even if uncanonized.{{cite book |last=Pelikan |first=Jaroslav | year=1983 |chapter=Foreword | chapter-url=https://books.google.com/books?id=8jcjtUbwptwC&pg=PR11 | page=xi |editor-last=Meyendorff | editor-first=John | title=The Triads | publisher=Paulist Press | series=Classics of Western spirituality | isbn=978-0-8091-2447-3}} "Several Western scholars contend that the teaching of St. Gregory Palamas himself is compatible with Roman Catholic thought on the matter."[https://books.google.com/books?id=DgtUoMqm594C&dq=%22Several+Western+scholars+contend%22&pg=PA243 Michael J. Christensen, Jeffery A. Wittung (editors), Partakers of the Divine Nature (Associated University Presses 2007] {{ISBN|0-8386-4111-3}}), p. 243

At the same time, anti-ecumenical currents within Eastern Orthodoxy presented the Tabor Light doctrine as a major dogmatic division between the Eastern and the Western Church, with the Hesychast movement even described as "a direct condemnation of Papism".[http://www.orthodoxinfo.com/ecumenism/qasgpp.pdf "St. Gregory Palamas and the Pope of Rome"], Orthodox Tradition Volume XIII, Number 2, Center for Traditionalist Orthodox Studies (1996).

"Those who are enlightened by God know Him truly, as did some of the Orthodox Popes of Rome before that Church's fall, but this knowledge is solely the product of union with Christ, both in the case of the pauper and the Pope, as St. Gregory so eloquently argues in his essay

{{lang|grc|Περὶ Θείας καὶ Θεοποιοῦ Μεθέξεως}} [On Divine and Deifying Participation] (Chrestou, op. cit., Vol. 3, pp. 212-261). The very structure of Palamite theology disallows any attribution of universal jurisdiction or authority, except in the traditional sense of 'honor' and 'eminence,' to anyone in the Church. St. Gregory resolutely and unequivocally identifies true teaching and all authority with spiritual enlightenment, which, in turn, is the product of a true and genuine encounter with God shared by all enlightened individuals in common and equally. Hesychasm is a direct condemnation of Papism." (pp. 26f., emphasis in original)

In popular culture

"Tabor Light" was also used in the popular press of 1938 in reference to a mysterious light seen around a cemetery named "Tabor" near Esterhazy, Saskatchewan, Canada.{{cite book|url=https://books.google.com/books?id=CvE5LvWXL20C&pg=PA104|first=Jo-Anne|last=Christensen|title=Ghost Stories of Saskatchewan|year=1995|publisher=Dundurn|page=104|isbn=9780888821775}}

References

External links

[http://www.russia-hc.ru/eng/religion/icons/icon4.cfm Light in Icon] {{Webarchive|url=https://web.archive.org/web/20070928041303/http://www.russia-hc.ru/eng/religion/icons/icon4.cfm |date=2007-09-28 }}(Russia-hc.ru)
[http://benedictseraphim.wordpress.com/2007/03/04/the-sunday-of-st-gregory-palamas-the-second-sunday-of-great-and-holy-lent/ The Sunday of St. Gregory Palamas (The Second Sunday of Great and Holy Lent)]{{Dead link|date=December 2022 |bot=InternetArchiveBot |fix-attempted=yes }} by Benedict Seraphim
[http://www.myriobiblos.gr/texts/english/christou_partakers_glory.html Theoria, Tabor Light (photismos) as Vision]

Category:Hesychasm

Category:Christian terminology

Category:Palamism

Category:Light and religion

Category:Mount Tabor

Category:Hell

Category:New Testament words and phrases