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In Eastern Orthodox theology, the Tabor Light (also Light of Tabor, Tabor's Light, Taboric Light; (ギリシア語:Φῶς του Θαβώρ), also as Ἄκτιστον Φῶς, Uncreated Light, Θεῖον Φῶς, Divine Light; (ロシア語:Фаворский свет)) is the light revealed on Mount Tabor at the Transfiguration of Jesus, identified with the light seen by Paul at his conversion. As a theological doctrine, the uncreated nature of the Light of Tabor was formulated in the 14th century by Gregory Palamas, an Athonite monk, defending the mystical practices of Hesychasm against accusations of heresy by Barlaam of Calabria. When considered as a theological doctrine, this view is known as Palamism after Palamas.〔(John Meyendorff, "Mount Athos in the Fourteenth Century: Spiritual and Intellectual Legacy" in ''Dumbarton Oaks Papers 1988 )〕〔(R.M. French, Foreword to Nicolaus Cabasilas, Joan Mervyn Hussey, P. A. McNulty (editors), ''A Commentary on the Divine Liturgy'' (St Vladimir's Seminary Press 1974 ISBN 978-0-913836-37-8), p. x )〕 The view was very controversial when it was first proposed, sparking the Hesychast controversy, and the Palamist faction prevailed only after the military victory of John VI Kantakouzenos in the Byzantine civil war of 1341–1347. Since 1347, it has been the official doctrine in Eastern Orthodoxy, while it remains without explicit affirmation or denial by the Roman Catholic Church. Roman Catholic theologians have rejected it in the past, but Andreas Andreopoulos has said that now "the Western world has started to rediscover what amounts to a lost tradition. Hesychasm, which was never anything close to a scholar's pursuit, is now studied by Western theologians who are astounded by the profound thought and spirituality of late Byzantium."〔(The Transfiguration in Byzantine Theology and Iconography'' (St Vladimir's Seminary Press 2005, ISBN 0-88141-295-3), pp. 215-216 )〕 Speaking of the hesychast controversy, Pope John Paul II said the term "hesychasm" refers to a practice of prayer marked by deep tranquillity of the spirit intent on contemplating God unceasingly by invoking the name of Jesus. While from a Catholic viewpoint there have been tensions concerning some developments of the practice, the Pope said, there is no denying the goodness of the intention that inspired its defence, which was to stress that man is offered the concrete possibility of uniting himself in his inner heart with God in that profound union of grace known as ''theosis'', divinization.〔(Pope John Paul II and the East Pope John Paul II. "Eastern Theology Has Enriched the Whole Church" (11 August 1996). English translation )〕〔(Original text (in Italian) )〕 ==In Eastern Orthodoxy== According to the Hesychast mystic tradition of Eastern Orthodox spirituality, a completely purified saint who has attained divine union experiences the vision of divine radiance that is the same 'light' that was manifested to Jesus' disciples on Mount Tabor at the Transfiguration. This experience is referred to as theoria. Barlaam (and Western Christianity's interpretation of apophaticism being the absence of God rather than the unknowability of God) held this view of the hesychasts to be polytheistic inasmuch as it seemed to postulate two eternal substances, a visible (the divine energies) and an invisible (the divine ousia). Seco and Maspero assert that the Palamite doctrine of the ''uncreated light'' is rooted in Palamas' reading of Gregory of Nyssa. Instances of the Uncreated Light are read into the Old Testament by Orthodox Christians, e.g. the Burning Bush〔http://www.romanity.org/htm/rom.24.en.jewish_and_christian_orthodox_dialogue.htm〕 a purported descendant of which is kept at the Saint Catherine's Monastery at Mount Sinai in the Sinai Peninsula. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Tabor Light」の詳細全文を読む スポンサード リンク
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