During the 14th century, there were four councils which further clarified the Eastern Christian tradition of God's Uncreated Energies. The 1351 Council, for example, summed up the Orthodox teaching concerning the divine energies in eight main points:*
(1) There is in God a distinction between the essence and the energies or energy. [It is equally legitimate to refer to the latter either in the singular or in the plural.]
(2) The energy of God is not created but uncreated.
(3) This distinction between the uncreated essence and the uncreated energies does not in any way impair the divine simplicity; there is no 'compositness' in God.
(4) The tern 'deity' may be applied not only to the essence of God but to the energies.
(5) The essence enjoys a certain priority or superiority in relation to the energies, in the sense that the energies proceed from the essence.
(6) Man can participate in God's energies but not in His essence.
(7) The divine energies may be experienced by men in the form of light - a light which, though beheld through men's bodily eyes, is in itself non-material, 'intelligible' and uncreated. This is the uncreated light that was manifested to the apostles at the Transfiguration on Mount Tabor, that is seen during prayer by the saints in our own time, and that will shine upon and from the righteous at their resurrection on the Last Day. It thus possesses an eschatological character: it is 'the Light of the Age to Come'.
(8) No energy is to be associated with one divine person to the exclusion of the other two, but the energies are shared in common by all three persons of the Trinity.
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* Kallistos
Ware, "God Hidden and Revealed: The Apophatic Way and the
Essence-Energies Distinction," Eastern Christian Review,
vol.7, 1975, p.130.