The world as history of God and unity of the divine essence:
Existence and essence:
~Attributes: in the context of how to relate the unity to the plurality. Notes that things are different only when external.
~Palamas: much to commend his project; quite beautiful, really, when we see the energies as the power-glory and the kingdom of God. Something like that should be retained, whatever critiques may follow. However,
“how is it possible to ditinguish from God’s essence the light that radiates from it and yet at the same time to view them as inseparably linked, so t hat the qualities which are said to be God’s on the basis of energies radiating from him are really God himself? The opponents of Palamas rightly argued that we either have (relating to God) qualities that are not independent but belong to the divine essence or we have a distinct sphere which involves positing a further divine hypostasis alongside Father, Son, and Spirit” (361-362).
“How can one speak of uncreated works of God? Is this idea not self-contradictory? Not to be created is to be essentially one, as in the case of the Trinitarian persons. But if there is not to be this unity, and with it a fourth in God alongside the three persons, we must posit a distinction between the effects and the cause” (362 n. 55).
Is there a connection between Dionysius’s construction of the qualities via delimitation and elevation and the critique of Feuerbach that we are projecting our views onto God (363 n. 58; cf. Barth CD II/1, 339).