Gregory Nazianzen: Holding Communion with God, Associated with the Purest Light Thursday, Jan 30 2014 

St.-Gregory-NazianzenIn the eastern calendar, January 30th is the Synaxis of The Three Hierarchs: Basil the Great, Gregory the Theologian, & John Chrysostom.

In praising Athanasius, I shall be praising virtue….  Again, in praising virtue, I shall be praising God, who gives virtue to men and lifts them up, or lifts them up again, to Himself by the enlightenment which is akin to Himself (1 John 1:5).

For many and great as are our blessings—none can say how many and how great—which we have and shall have from God, this is the greatest and kindliest of all, our inclination and relationship to Him.

For God is to intelligible things what the sun is to the things of sense.  The one lightens the visible, the other the invisible, world.  The one makes our bodily eyes to see the sun, the other makes our intellectual natures to see God.

And, as that, which bestows on the things which see and are seen the power of seeing and being seen, is itself the most beautiful of visible things; so God, who creates, for those who think, and that which is thought of, the power of thinking and being thought of, is Himself the highest of the objects of thought, in Whom every desire finds its bourne, beyond Whom it can no further go.

For not even the most philosophic, the most piercing, the most curious intellect has, or can ever have, a more exalted object.  For this is the utmost of things desirable, and they who arrive at it find an entire rest from speculation.

Whoever has been permitted to escape by reason and contemplation from matter and this fleshly cloud or veil (whichever it should be called) and to hold communion with God, and be associated, as far as man’s nature can attain, with the purest Light, blessed is he, both from his ascent from hence, and for his deification there, which is conferred by true philosophy, and by rising superior to the dualism of matter, through the unity which is perceived in the Trinity.

And whosoever has been depraved by being knit to the flesh, and so far oppressed by the clay that he cannot look at the rays of truth, nor rise above things below, though he is born from above, and called to things above, I hold him to be miserable in his blindness, even though he may abound in things of this world;

and all the more, because he is the sport of his abundance, and is persuaded by it that something else is beautiful instead of that which is really beautiful, reaping, as the poor fruit of his poor opinion, the sentence of darkness, or the seeing Him to be fire, Whom he did not recognize as light.

Gregory Nazianzen (c.330-390): Oration 21 (on the Great Athanasius, Bishop of Alexandria), 1-2.

Gregory Palamas: The Light of Thabor Shines in the Hearts of the Faithful and Perfect Thursday, Oct 10 2013 

Gregory_PalamasThe commandments of God also grant knowledge, and not that alone, but deification also.

This we possess in a perfect manner, through the Spirit, seeing in ourselves the glory of God, when it pleases God to lead us to spiritual mysteries, in the manner indicated by St. Isaac….

But let us also hear what certain other saints who preceded him have to say of the glory of God, mysteriously and secretly visible to the initiated alone.

[…] And, first among them, let us listen to their leader Peter, who says, “It is not by following improbable fables that we have come to know the power and presence of Our Lord Jesus Christ, but because we have ourselves become witnesses of His greatness” (2 Pet. 1:16).

And here is another apostolic eyewitness of this glory: “Keeping themselves awake, Peter and his companions beheld the glory of Christ” (Lk. 9:32).

What glory? Another evangelist testifies: “His face shone like the sun, and His garments became white like the light” (Mt. 17:2), showing them that He was Himself the God Who, in the Psalmist’s words, “wraps himself in light as in a mantle” (Ps. 103 [104]:2).

But, after having testified to his vision of Christ’s glory on the holy mountain (2 Pet. 1:18)—of a light which illumines, strange though it may be, the ears themselves (for they contemplated also a luminous cloud from which words reverberated)—Peter goes on to say, “This confirms the prophetic word” (2 Pet. 1:19).

What is this prophetic word which the vision of light confirms for you, O contemplators of God? What if not that verse that God “wraps Himself in light as in a mantle”?

He continues, “You would do well to pay attention to that prophetic word, as to a lamp which shines in a dark place till the day dawns.”  What day, if not that which dawned in Thabor?

“Let the morning star arise!” What star, if not that which illuminated Peter there, and also James and John? And where will that star rise, but “in your hearts”?

Do you not see how this light shines even now in the hearts of the faithful and perfect? Do you not see how it is superior to the light of knowledge?

It has nothing to do with that which comes from Hellenic studies, which is not worthy to be called light, being but deception or confounded with deception, and nearer to darkness than light.

Indeed, this light of contemplation even differs from the light that comes from the holy Scriptures, whose light may be compared to “a lamp that shines in an obscure place”, whereas the light of mystical contemplation is compared to the star of the morning which shines in full daylight, that is to say, to the sun.

Gregory Palamas (1296-1359): The Triads, D 17-18, in Gregory Palamas: The Triads, ed. John Meyendorff, trans. Nicholas Gendle, Classics of Western Spirituality series, Paulist Press, 1983.