Editing Gregory Palamas (section)

===Gradual acceptance of the Palamist doctrine===
[[Image:Agios Grigòrios Palamàs.jpg|thumb|250px|right|[[Church of Saint Gregory Palamas]] housing his [[relic]]s, in [[Thessaloniki]] (architect: [[Ernst Ziller]])]]

Kallistos I and the ecumenical patriarchs who succeeded him mounted a vigorous campaign to have the Palamist doctrines accepted by the other Eastern patriarchates as well as all the metropolitan sees under their jurisdiction. However, it took some time to overcome initial resistance to his teachings.  For example, the Metropolitan of Kiev, upon receiving tomes from Kallistos that expounded the Palamist doctrine, rejected it vehemently and composed a reply in refutation. Similarly, the Patriarchate of Antioch remained steadfastly opposed to what they viewed as an innovation; however, by the end of the fourteenth century, Palamism had become accepted there.  Similar acts of resistance were seen in the metropolitan sees that were governed by the Latins as well as in some autonomous ecclesiastical regions, such as the [[Church of Cyprus]].<ref name=Jugie6>{{cite web |first=Martin|last=Jugie|title=The Palamite Controversy|date=13 June 2009|url=http://bekkos.wordpress.com/martin-jugie-the-palamite-controversy/6-palamism-as-official-church-doctrine/|access-date=2010-12-28}}</ref>

One notable example of the campaign to enforce the orthodoxy of the Palamist doctrine was the action taken by Patriarch [[Patriarch Philotheus I of Constantinople|Philotheos I]] to crack down on [[Prochoros Kydones]], a monk and priest at Mount Athos who was opposed to the Palamites. Kydones had written a number of anti-Palamist treatises and continued to argue forcefully against Palamism even when brought before the patriarch and enjoined to adhere to the orthodox doctrine. Finally, in exasperation, Philotheos convened a synod against Kydones in April 1368.  However, even this extreme measure failed to affect the submission of Kydones, and in the end, he was excommunicated and suspended from the clergy in perpetuity. The long tome that was prepared for the synod concludes with a decree canonizing Palamas who had died in 1357/59.<ref name=Jugie5>{{cite web |first=Martin|last=Jugie|title=The Palamite Controversy|date=13 June 2009|url=http://bekkos.wordpress.com/martin-jugie-the-palamite-controversy/5-the-condemnation-of-prochoros-kydones-1368/|access-date=2010-12-28}}</ref>

Despite the initial opposition of some patriarchates and sees, over time, the resistance dwindled away, and ultimately, the Palamist doctrine became accepted throughout the Eastern Orthodox Church. During this period, it became the norm for ecumenical patriarchs to profess the Palamite doctrine upon taking possession of their see.<ref name=Jugie6/>

Martin Jugie states that the opposition of the Latins and the Latinophrones, who were necessarily hostile to the doctrine, actually contributed to its adoption, and soon Latinism and Antipalamism became equivalent in the minds of many Orthodox Christians.<ref name=Jugie6/>

According to Aristeides Papadakis, "All Orthodox scholars who have written on Palamas — Lossky, Krivosheine, Papamichael, Meyendorff, Christou — assume his voice to be a legitimate expression of Orthodox tradition."<ref name=Papadakis>{{cite book|title=Crisis in Byzantium: The Filioque Controversy in the Patriarchate of Gregory II of Cyprus (1283-1289) |publisher=St Vladimir's Seminary Press |year=1997 |page=205 |isbn=9780881411768 |url=https://books.google.com/books?id=TUBllg0JpgUC&q=Aristeides+Papadakis+%22Crisis+in+Byzantium%22}}</ref>