[jo kus]

Here's what +Gregory taught and which, at least at the time certainly and to an extent even now, the Latin Church rejects:

Much of the discussion regarding "energies" and so forth is speculation. Kolo is correct regarding St. Palamas, few of us Latins are well versed in his writings - they came after the Great Schism - just as few Orthodox are familiar with St. Bonaventure or St. Bellarmine...

While I am not as well-versed in the Orthodox point of view regarding the Trinity and "Grace", what I do understand seems to be complimentary, rather than contradictory, to the Latin view. I have found this true regarding the filioque. On grace, we differ, but again, both sides can only speculate - I don't see it as a direct, clear-cut revelation.

Regards

[Kolokotronis]

"Much of the discussion regarding "energies" and so forth is speculation. Kolo is correct regarding St. Palamas, few of us Latins are well versed in his writings - they came after the Great Schism - just as few Orthodox are familiar with St. Bonaventure or St. Bellarmine..."

In general you are correct that Orthodox people are not familiar with +Bonaventure and +Bellarmine but in fact both of those worthies (and many other "scholastic" or "systematic" Latin theologians) are essentially Barlaamite in their theology in this area. And while it is true that +Gregory Palamas' theology on grace may appear as speculation, it is speculation thoroughly based in the Fathers.

"While I am not as well-versed in the Orthodox point of view regarding the Trinity and "Grace", what I do understand seems to be complimentary, rather than contradictory, to the Latin view."

I am surprised to read this. I think these positions are fundamentally different and that difference leads the Churches in different directions.

" I have found this true regarding the filioque."

Given what the Latin Church wrote on the subject originally and now again many centuries later, I think it is fair to say that, if one accepts current Latin theology on the filioque, the differences are more in how we speak of the Trinity rather than in our limited understanding of the inner workings of the Trinity.