i j os ii io$ s s i

Philotheos would have rejected this solution already on the grounds of his
more pneumatological understanding of Palamass teaching. But he also
condemned Prochoros for his use of Augustine, although he had only used
a text which had been around in the east for about half a century,
Planudess translation of De trinitate. But again, Philotheos did not attack
Augustine directly. He only condemned Prochoross heretical use of
him, when he justied his ruling:
Asked how he understands (4) that [expression] the glory of his glory (0 4
! 0 4 / ! ) Prochoros answered: As that of the only-begotten Son of the
Father, which he has together with the Father and the Spirit in regard to
creation, that which has become, and as that which also shows itself in the
countenance (0 4 ! ) of Christ on the Holy Mountain, according to
which the wicked, too, will see him.""*
For Philotheos seeing God was equivalent to being saved. He did not
allow for Prochoross distinctions between the divine and the created and
among the latter between the saved and the damned. In his view
Prochoross teaching either implied that God was not quite God and the
wicked were also in some respect saved, or salvation, understood as a
vision of God, is not quite what it seems to be, if even the wicked will share
in it.
Conclusion
To what extent Prochoross use of Augustine worked against him is
dicult to establish. However, it is remarkable how far he did make use
of him in his attempt to show that it was possible to uphold all the
distinctions required by western doctrine and still remain within the
connes of Palamite orthodoxy. Does this suggest that he felt encouraged
by what he may have known of Palamas in this regard to make use of
Augustine in order to inform his own teaching? We do not know. Palamas
had not signalled his use of Augustine and Prochoros, who did, was
condemned as a heretic. There were attempts after Prochoros to place
Augustine in the Hesychast tradition."#! But as a whole the short-lived
reception process of Augustinian thought in later Byzantine theology, if
indeed it can be called that, was not what one would call a success,
despite the stupendous achievement that Planudess translation un-
doubtedly represents. The ambiguity of Augustines own relationship to
""* Prochoros Kydones : U
W
bersetzung von acht Briefen (introduction) 1. See also PG xli.
oB81.
"#! On a hymn in that vein composed by Michael Kritoboulos from Imbros in the
fteenth century see M. Rackl, Die griechischen Augustinusu$ bersetzungen, in Scritti di
storia e paleograa in onore di Francesco Ehrle, i, Rome 1i, 18 at p. 8. Another witness
in that regard is Demetrios Kydones : ibid. io.