XLIV. O[rthodox]. Hence, when we know His activity but not His essence, we do not commit an outrage to the supernatural character of His simplicity. And when we participate in His activity but not in His essence, do we make the undivided divisible? You heard him [St. Basil the Great] also say: “The activities of God are manifold, but His essence is simple.” [Letters 234] Just as he who is manifold according to His activities is not manifold and divided according to His essence, so in the same way, He will not be participable according to His essence although He is participated according to His activities. And since we participate in Him differently—we will therefore participate in Him according to His activities, according to which He is also manifold. But we shall not participate in Him according to His essence; for according to His essence He is the least manifold in whatever way you look at it. No, but we kn ow His goodness and power and wisdom. How much can we know of each of them? For how can a limited knowledge grasp that infinity, or rather the infinities of that wisdom, that power, that goodness? But he says: “God also reveals Himself to people on the mountain itself, on the one hand by coming down from His proper watchtower, (and) on the other hand, by leading us up from our humble state here on earth in order that the Incomprehensible (“uncontainable”) is contained by a created nature in at least a moderate and most safe way.” [Gregory Nazianzus Orationes 45,11]
XLV. How then is He participated in and contained wholly when He is contained in a moderate way? And how is He not divided, when He is contained in a moderate way and remains altogether Incomprehensible (“uncontainable”)? . . . The great Basil stated well that “the activities of God are manifold but His essence is simple.” [Letters 234] And again: “The holy Spirit is simple according to His essence but manifold according to His activities.” [On the Holy Spirit 9,22] For all those things belong to the activities of God. And according to them we participate in God in a moderate way and, according to them, we see and think of Him dimly, one person more, the other less, one by his intelligence, the other by a godlike power; each of us participates in them in agreement with his own purity and reflects on them and on the basis of them draws his conclusions about Him who is altogether imparticipable and unthinkable according to His essence. Nevertheless, one could well state that God as a whole is participate in and though of on the basis of those activities according to a pious insight; for the divine is divided in an undivided way and not as bodies. But His goodness and His wisdom are not a part of Him and the greatness or the foresight are not other parts. But He is wholly goodness and wholly wisdom and wholly foresight and wholly greatness. For because He is one, He is not cut up in agreement with each of those activities, but in relation to each of them He is properly whole; through each of them He is known as one and simple and undivided, as being everywhere present and active as a whole.
XLVI. In that way those who participate in the activity of God participate in God as a whole, but not because we also participate in His essence in itself which is imparticipable and simple and undivided, and (we do) that all at the same time, but everyone differently. . . .
XLVII. . . . the things which are only sensible do participate and they participate in God as a whole because He is undivided, but only according to their being. But they do not partake of the vivifying power of God in whatever way, lest, when their own proper being is taken away, heaven itself is done away with together with the foundation of everything under the sky; i.e., the four elements and the beings without soul and perception which come forth from them. And things which have the property to live only according to perception participate through that perception in God as a whole, God who is participated in in every respect in an undivided way, but not also on the level of reason or intellect lest the irrational beings become rational. But because they do not participate on the level of reason, it is not true, therefore, that they do not participate in God as a whole. And the beings which participate in God on the level of reason or intellect do not all participate on the level of spirit as well, lest the wicked continue to be divine and spiritual people although they still abide in their wickedness. In that way, too, divine and spiritual people, participating in the grace of God but not in His essence, also participate in God as a whole. As a whole, because God, being present and active in them as a whole through the proper grace in a unified and simple and undivided way, is also known by them as a whole. But they do not in the least participate in His essence because they do not continue to be gods by their nature.
–St. Gregory Palamas, Dialogue between an Orthodox and a Barlaamite which Invalidates in Detail the Barlaamite Error, XLIV-XLVI, XLVII