Talk:Emanation in the Eastern Orthodox Church

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Sources

I have added sources, references and external links, also wiki-links. If noboby objects, I'll remove the clean-up link in a few days abafied 22:13, 4 September 2007 (UTC)[reply]

I question this article. Gregory Palamas makes the important distinction between essence and energies, true, but I believe the Orthodox Church is very specific that this is not to be confused with emanation. Could an Orthodox theologian be consulted on this question? Beau in NC (talk) 14:32, 27 August 2009 (UTC)[reply]

You make a good point. As the Orthodox as far as can be seen are not so clear at all on emanation. Anymore then it is positively clear on the related theological concept Panentheism. You see the reason I myself have not put the article up for deletion is because of Nikitas Stithatos [1] and the inner essence of things which kind of gets reflected in the phrase from the creed, which needs so desparately to be qualified in a Western sense. The passage from the creed goes as follows

And in one Lord Jesus Christ, the Son of God, the Only-begotten, Begotten of the Father before all worlds, Light of Light, Very God of Very God, Begotten, not made; of one essence with the Father, by whom all things were made.

So there is allot of qualifying and clarification on what one means by emanation. And then what one means from a Christian perspective on begotten not made. For as an Orthodox Christian the Universe is not a ordered from indeterminate vitality illusion. Rather the Universe was "created as" (conceptually) matter or energy (same thing) distinct and separate from the essence of God. As Christian the Universe is not "created" by an amalgamator (the mind, nous, demiurge) by mixing uncreated energies together. This idealism, personalism is as a secondary thing called perception (as emanated immanence) different then the concept of an created, generated organic whole (objective reality) validated by a substantive agent submersed (if you will) as something immanent (real) in an immanent world or reality. As substative agent that can only logically validate by contrast and comparison (complete nous not just abstract discersiviness (dianoia) called philosophy). Potentially -is energy "created", "generated" by God or emanated? Is energy and God both uncreated? As the Eastern Christian perspective it departs from the emanation thing in that energy comes from God (how metaphysically, mechanically is unclear) but is not God per se. For God is love or a fire, yet apophatically transcends these energies and is all of the energies and then transcends this as well as God is truly infinite (apophatic). For God in essence transcends energy and all forms of comprehesion or creation which include nothingness (called zero). The intellect or nous is pattern based and insists that God is infinite only as a circle or cycle that repeats itself. This too applies to the uncreated of God in pagan folk and philosophy. In Eastern Christianity God is truly infinite and eternal there is no fate or destiny for God does not as reality exactly repeat itself. All is immanent in all, as all is as unique so too as all is similar. Distinct but not separate complimentary not dual for the God is assymetical (3 in 1). LoveMonkey (talk) 15:28, 27 August 2009 (UTC)[reply]