Troparion Tone 8
Light of Orthodoxy, pillar and doctor of the Church, adornment of monks, invincible champion of theologians, O Gregory the wonderworker, praise of Thessalonica, preacher of grace, ever pray that our souls may be saved.
Kontakion Tone 2
Organ of wisdom, holy and divine, bright clarion of theology, we praise thee in harmony, O divine speaker Gregory: But as a mind standing before the First Mind, direct our mind to Him, father, that we may cry: Rejoice, preacher of grace!
From the OCA website:
This Sunday was originally dedicated to St. Polycarp of Smyrna (February 23). After his glorification in 1368, the commemoration of St. Gregory Palamas (November 14) was appointed for the Second Sunday of Great Lent as a second “Triumph of Orthodoxy.”
Introduction to Saint Gregory Palamas (from Saint Gregory Palamas Monastery)
A Homily on the Dormition of Our Supremely Pure Lady Theotokos and Ever-Virgin Mary
St Gregory Palamas: On the Holy Icons
Knowledge of God according to St. Gregory Palamas (from Orthodox Psychotherapy, Chapter Six)
St. Gregory Palamas and the Tradition of the Fathers by Fr. George Florovsky
The Teaching of Gregory Palamas on Man by Panayiotis Christou
Light to the World: The Life of Saint Gregory Palamas (1296–1359) (from AGAIN magazine)
More from the OCA site:
Saint Gregory Palamas, Archbishop of Thessalonica, was born in the year 1296 in Constantinople. St. Gregory’s father became a prominent dignitiary at the court of Andronicus II Paleologos (1282-1328), but he soon died, and Andronicus himself took part in the raising and education of the fatherless boy. Endowed with fine abilities and great diligence, Gregory mastered all the subjects which then comprised the full course of medieval higher education. The emperor hoped that the youth would devote himself to government work. But Gregory, barely twenty years old, withdrew to Mount Athos in the year 1316 (other sources say 1318) and became a novice in the Vatopedi monastery under the guidance of the monastic Elder St. Nicodemus of Vatopedi (July 11). There he was tonsured and began on the path of asceticism. A year later, the holy Evangelist John the Theologian appeared to him in a vision and promised him his spiritual protection. Gregory’s mother and sisters also became monastics.
After the demise of the Elder Nicodemus, St. Gregory spent eight years of prayerful effort under the guidance of the Elder Nicephorus, and after the latter’s death, Gregory transferred to the Lavra of St. Athanasius (July 5). Here he served in the trapeza, and then became a church singer. But after three years, striving for a greater degree of spiritual perfection, he resettled in the small skete of Glossia. The head of this monastery began to teach the youth the method of concentrated spiritual prayer and mental activity, which was gradually appropriated and cultivated by monastics, beginning with the great desert ascetics of the fourth century: Evagrius Pontikos and St. Macarius of Egypt (January 19).
Later on, in the eleventh century in the works of St. Simeon the New Theologian (March 12), those praying in outward manner received detailed instruction in mental activity, and it was implemented by the Athos ascetics. The experienced use of mental prayer (or prayer of the heart), requiring solitude and quiet, is called “Hesychasm” (from the Greek “hesychia” meaning calm, silence), and those practicing it were called “hesychasts.” During his stay at Glossia the future hierarch Gregory became fully embued with the spirit of hesychasm and adopted it as an essential part of his life. In the year 1326, because of the threat of Turkish invasions, he and the brethren retreated to Thessalonica, where he was then ordained to the holy priesthood.
St. Gregory combined his priestly duties with the life of a hermit. Five days of the week he spent in silence and prayer, and only on Saturday and Sunday did the pastor come out to his people. He celebrated divine services and preached sermons. For those present in church, his teaching often evoked both tenderness and tears. Sometimes he visited theological gatherings of the city’s educated youth, headed by the future patriarch, Isidore. After he returned from a visit to Constantinople, he found near Thessalonica the locale of Bereia, a place suitable for solitary life. Soon he gathered here a small community of solitary monks and guided it for five years. In 1331 the saint withdrew to Mt. Athos and lived in solitude at the skete of St. Sava, near the Lavra of St. Athanasius. In 1333 he was appointed Igumen of the Esphigmenou monastery in the northern part of the Holy Mountain. In 1336 the saint returned to the skete of St. Sava, where he devoted himself to theological works, continuing with this until the end of his life.
But amidst all this, in the 1330s events took place in the life of the Eastern Church which put St. Gregory among the most significant universal apologists of Orthodoxy, and brought him reknown as the teacher of hesychasm.
In about the year 1330 the learned monk Barlaam had arrived in Constantinople from Calabria, in Italy. He was the author of treatises on logic and astronomy, a skilled and sharp-witted orator, and he received a university chair in the capital city and began to expound on the works of St. Dionysius the Areopagite (October 3), whose “apophatic” (“negative”, in contrast to “kataphatic” or “positive”) theology was acclaimed in equal measure in both the Eastern and the Western Churches. Soon Barlaam journeyed to Mt. Athos, where he became acquainted with the the hesychasts’ manner of spiritual life. Saying that it was impossible to know the essence of God, he declared mental prayer a heretical error. Journeying from Mt. Athos to Thessalonica, and from there to Constantinople and later again to Thessalonica, Barlaam entered into disputes with the monks and attempted to demonstrate the created, material nature of the light of Tabor (i.e. at the Transfiguration). He ridiculed the teachings of the monks about the methods of prayer and about the uncreated light seen by the hesychasts.
St. Gregory, at the request of the Athonite monks, countered at first with verbal admonitions. But seeing the futility of such efforts, he put his theological arguments in writing. Thus appeared the “Triads in Defense of the Holy Hesychasts” (1338). Towards the year 1340 the Athonite ascetics, with the assistance of the saint, compiled a general reply to the attacks of Barlaam, the so-called “Hagiorite Tome.” At the Constantinople Council of 1341 in the church of Hagia Sophia St. Gregory Palamas debated with Barlaam, focusing upon the nature of the light of Mount Tabor. On May 27, 1341 the Council accepted the position of St. Gregory Palamas, that God, unapproachable in His Essence, reveals Himself through His energies, which are directed towards the world and are able to be perceived, like the light of Tabor, but which are neither material nor created. The teachings of Barlaam were condemned as heresy, and he himself was anathemized and fled to Calabria.
But the dispute between the Palamites and the Barlaamites was far from finished. To these latter belonged Barlaam’s disciple, the Bulgarian monk Akyndinos, and also Patriarch John XIV Kalekos (1341-1347); the emperor Andronicus III Paleologos (1328-1341) was also inclined toward their opinion. Akyndinos, whose name means “one who inflicts no harm,” actually caused great harm by his heretical teaching. Akyndinos wrote a series of tracts in which he declared St. Gregory and the Athonite monks guilty of causing church disorders. The saint, in turn, wrote a detailed refutation of Akyndinos’ errors. The patriarch supported Akyndinos and called St. Gregory the cause of all disorders and disturbances in the Church (1344) and had him locked up in prison for four years. In 1347, when John the XIV was replaced on the patriarchal throne by Isidore (1347-1349), St. Gregory Palamas was set free and was made Archbishop of Thessalonica.
In 1351 the Council of Blachernae solemnly upheld the Orthodoxy of his teachings. But the people of Thessalonica did not immediately accept St. Gregory, and he was compelled to live in various places. On one of his travels to Constantinople the Byzantine ship fell into the hands of the Turks. Even in captivity, St. Gregory preached to Christian prisoners and even to his Moslem captors. The Hagarenes were astonished by the wisdom of his words. Some of the Moslems were unable to endure this, so they beat him and would have killed him if they had not expected to obtain a large ransom for him. A year later, St. Gregory was ransomed and returned to Thessalonica.
St. Gregory performed many miracles in the three years before his death, healing those afflicted with illness. On the eve of his repose, St. John Chrysostom appeared to him in a vision. With the words “To the heights! To the heights!” St. Gregory Palamas fell asleep in the Lord on November 14, 1359. In 1368 he was canonized at a Constantinople Council under Patriarch Philotheus (1354-1355, 1364-1376), who compiled the Life and Services to the saint.