The Silence and the Speech of Saint Gregory Palamas

By George Mantzarides

Two days of the year are dedicated to the commemoration of Saint Gregory Palamas, Archbishop of Thessaloniki: the Second Sunday of Great Lent and November 14. On the Second Sunday of Great Lent, which comes as an extension of the Sunday of Orthodoxy, the victory of his teaching over the heretical views of his opponents is celebrated. On November 14, his departure to the Lord is commemorated. The Second Sunday of Great Lent reminds us more of the words of Saint Gregory. November 14th reminds us more of his silence. 

On November 14th, 1359, Saint Gregory Palamas, who illuminated the archiepiscopal throne of Thessaloniki for twelve and a half years and guided its faithful with wisdom and self-denial, fell silent for good. The bearer of his silence is his holy relics, which constitute a priceless legacy for the Church of Thessaloniki. But the words of Saint Gregory Palamas, which are preserved to this day in his numerous writings, often refers to silence and quiet, which he himself practiced with such diligence in his life as a hesychast monk.

Sunday of the Veneration of the Cross (George Mantzarides)

By Professor George Mantzarides

In the middle of the time of Great Lent, we have the Sunday of the Veneration of the Cross. The rubrics for the day begin as follows: "Since we, too, are, in a sense, crucified through the forty-day fast, mortified by the passions…the honorable and life-giving Cross is brought forward as though elevating and supporting us."[1]

Christ’s Cross, which we venerate on this Sunday, isn’t to be found only in the middle of Great Lent, but informs the whole of the period. It’s immanent in the whole of the history of God’s providence for our salvation. Last Sunday, we celebrated Saint Gregory Palamas, who had this to say on the subject: Christ’s Cross "was foretold and foreshadowed from ancient times and no one has ever been reconciled to God except through the power of the Cross."[2]

The Dormition of the Mother of Life (Prof. George Mantzaridis)

By Professor George Mantzaridis

In the hymnography of the Orthodox Church, the Mother of God is called "god after God, holding the second position to the Trinity." Some people may feel that these terms are excessive and dogmatically unfounded. This is certainly not the case, since they convey the quintessence of Orthodox theology and anthropology.

The Mother of God isn’t merely the first but also the only person who effectively collaborated in the execution of the redemptive plan of the divine economy. She’s the only "agent of blessings beyond nature."[1] Her response to the Archangel Gabriel’s salutation was the beginning of the ontological process for the salvation and renewal of the human race and the whole of creation.

Human "collaboration" which is, in essence, the starting-point for Orthodox dogmatic teaching, isn’t just a moral but also an ontological requirement for our salvation. God doesn’t save us without our "collaboration", that is, our cooperation. Our free consent to and participation in this task are a requirement, and this is fulfilled with the collaboration of the Mother of God in the plan of the divine economy. Without the presence of the Mother of God and her overall participation in the plan of the divine economy, the salvation and renewal of the world would have remained up in the air.