A little information for you Papist:
there was no Pope in Rome
at the time of Gregory Palamas. That was the period of the Avignon Papacy (1309 to 1378 AD). I don't think there could have been some kind of communication, even by epistle, between Gregory Palamas and the Roman Church in such a grave period. Gregory was trying to reform his own Church according to the mystical understanding he had - and that could have been a Divine plan so that through our Eastern Catholic brethren we might be led (as Westeners) to a further understanding of the inner life of God (not an understanding by reason but by a direct mystical approach to the Trinity such as Hesychasm proposes). In case you don't know, even other Catholic saints of the First Millennium expressed precisely the same opinions. St. Basil wrote thus: "the energies are numerous and the essence of God simple and what we know when we say God is in fact His energies. We do not pressure to approach His essence. His energies come down to us, but His essence remains beyond our reach". Basil approved the same thoughts of Gregory Palamas, he also reaffirmed the simplicity of God's essence, yet he affirmed that we commune in God's energies. I don't see any problem with that, yet you insist in seeing non-existence problems.
Also consider that Pope John Paul II called Gregory Palamas a saint
in a conference with both Eastern Orthodox and Catholics. Look at the greatly Catholic expressions of faith of this monk:On the Filioque
: "The Spirit of the supreme Word is like a certain kind of love which the Father has for the mysteriously generated Word; and it is that same love that the most beloved Word and Son of the Father has for the one who generated him" which echoes Leo XIII's encyclical on the Paraclete whom he says to be "the divine Goodness and the mutual Love of the Father and the Son". (full reference here
And on the Blessed Virgin
, John Paul II stated in a general audience (12th November 1997): "However, there remain some disagreements regarding the dogmas of the Immaculate Conception and the Assumption, even if these truths were first expounded by certain Eastern theologians
—one need only recall great writers like Gregory Palamas
(d. 1359), Nicholas Cabasilas (d. after 1369) and George Scholarios (d. after 1472)." (look here for the entire document http://www.vatican.va/holy_father/john_paul_ii/audiences/1997/documents/hf_jp-ii_aud_12111997_en.html
Thus all your words against Gregory Palamas are unjust since:
1) Pope John Paul II appreciated Hesychasm as defended by the great monk
2) The same Pope, whose image is in your avatar, called him a saint publicly in a conference (http://www.mliles.com/melkite/stgregorypalamas.shtm
3) The Roman Pontiff allows honouring him as a saint in the Eastern Catholic Church
4) Gregory's orthodoxy on the matters of the double procession of the Holy Spirit and the doctrines concerning Mary are affirmed on the official site of the Holy See which quotes the words of His Holiness Pope Karol Wojtila
5) The doctrine of uncreated grace has never been
sanctioned as dogma nor is it necessarily implied in any infallible document either ex cathedra or in Ecumenical Councils or liturgical texts. The affirmation that the Uncreated Energies deny the doctrine of God's simplicity don't affect Gregory Palamas's theology since many Church Fathers in the past made errors in the words they adopted to express the Catholic Faith (look at st. Clement of Alexandria with his "One Nature of the Incarnate Word") but are nevertheless considered to be orthodox and saint (from a Catholic point of view)
6) Gregory was a saint canonized locally long before the modern canonization process ever existed, nevertheless no need has been shown for the re-canonization of 17 centuries of saints living before this new rule to proclaim saints had been introduced. The fact that His Holiness expressly wanted and authorized that st. Gregory Palamas be honoured in the Eastern Catholic Churches is a ratification of this.
7) There are, as I said, many good reasons why Gregory Palamas had no occasion to enter the Roman Catholic Church - one is the absence of a certain authority of Popes in the period of the Avignon Captivity, and the second is, I must add, the prevalence of anti-mystic approaches to theology then dictated by Scholasticism and Thomist which aren't anymore the basis for Catholic dogmatics
or better the Catholic Church allows for different words to be used to express the same truths.
May God lead you to a greater faithfulness to the Magisterium whom you claim to obey as a Roman Catholic.
In Christ, Alex