This thesis examines the role of John VI Kantakouzenos in the fourteenth-century Byzantine hesychast controversy and how this led to Gregory Palamas' theology being adopted as dogma in the Eastern Orthodox Church. The central research question in this work addresses how imperial authority, theological debate, and synodal decisions interacted to establish a contested monastic teaching as normative Eastern Orthodox Church doctrine.

The work investigates and analyzes the dispute between Gregory Palamas and Barlaam of Calabria that led to Palamas' teaching becoming dogma. Palamas was the one who defended the hesychast prayer practice, and the theology he advocated spoke of how the human person can enjoy experience of God through God's uncreated energies. Barlaam, on the other hand, advocated a more rationalist and scholastic approach in which the emphasis lay on indirect knowledge of God through philosophical reasoning.

Kantakouzenos emerges not merely as a protector of Palamas, but as a mediator between theology and institutional reception, someone who truly believes in what he protects. His imperial support was expressed through the convening of synods, the deposition of anti-Palamite church leaders, the appointment of Palamas as archbishop of Thessaloniki, and the writing of historical texts that legitimized Palamism and restored order both politically and ecclesiastically in a turbulent time.

The findings presented in this work demonstrate that Kantakouzenos' relationship to Palamism was expressed on two levels: first and foremost, through his reception of Palamas' teaching as the true teaching revealed by God. Secondly, his intentions were not to develop Palamas' theology, but rather to give it authority and normative status. Therefore, the Council of Constantinople in 1351 cannot be understood solely through theological argumentation, but as the result of a complex interplay between monastic theology, civil war, imperial authority, and synodal councils.

The work seeks to give the reader insight into how imperial support can help shape and preserve Eastern Orthodox teaching in accordance with what God has revealed to the Church. This is demonstrated in how Palamas' teaching moves from a contested position to becoming an essential part of late Byzantine Eastern Orthodox self-understanding and liturgical practice.