By Saint Gregory Palamas, Pontifical Institute of Mediaeval Studies
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Gr. 405, fol. 55). THE GENERAL CONTEXT 31 Son in whom he rests; rather, the Spirit remains with him and accompanies 87 him as consubstantial and proper to him by nature. All should drink and receive illumination from the waters of the Jordan and from the spring of the Gospel. But with every effort the Italian appendage (ιταλικην προσθήκην, viz. 89 Ώσπερ τι κάτοπτρον διαυγέστατον δέδωκεν ήµίν ό θεός τον τής φύσεως λόγον, όπως άπό τής τοΰ κόσµου διαχύσεως προς αυτόν κεκαθαρµένον οντά επιστρεφόµενοι, δι' αύτοΰ προς τον θεόν άναγό� µεθα.
Adler, 5 vols. v. λόγος, ed. J. A. H. Tittmann, 2 vols. (Leipzig, 1808; repr. Amsterdam, 1967) 2:1314�1315. THE GENERAL CONTEXT 25 c. Two Contemporary Parallels i. Gregory of Sinai There is one further passage from the works of Gregory Palamas which mentions the triadic character of the divine image in man. This text appears near the beginning of Homily 60, which bears the rubric, 'Ρηθείσα έν �rjj άγια εορτή των φώτων, έν fj καϊ κατά το έγχωροϋν εκφρασις τον µυστηρίου τον Χρίστου βαπτίσµατος. Pronounced on the Feast of the Theophany celebrating Christ's baptism, this homily provides a possible link btween Gregory Palamas and Gregory of Sinai.
98). As there are many energies in God, there must also be many substances (c. 99). If the energy is identified with the divine substance, then the energies themselves cannot be distinguished from one another. God's will and his foreknowledge are thus identical. But if he possesses foreknowledge of all things, he must will evil. Or, if God does not will evil, he can no longer possess foreknowledge (c. 100). If creation and foreknowledge are not distinct, and if God's creating has a beginning, so too must his foreknowledge, and God will not possess foreknowledge of all things from eternity (c.