God’s potential is fully active and realized in his one simple eternal action. While we can logically understand what this means in abstraction, we cannot truly comprehend it. We live and exist in temporal fashion. We do not know our potential. Slowly, if we strive for it, we hope to realize it. 
We exist in time, we act in time, and so we find our activities are constantly changing from moment to moment. We do not realize our potential in one unchanging act. We do not realize or understand how it is to be transcendent to time. Likewise, our experience with eternity is temporal; time finds itself circumscribed, and therefore within the domain which eternity rules. We reach out to that which is eternal and get, as it were, a slice of eternity. Each slice comes at eternity from a different angle and so gives us a different result. This is how we experience God’s eternal activity in a temporal fashion, making it seem as if it were a part of time itself. It is not outside of time, because time exists within eternity; this is why we can experience it in time even if the action transcends time itself.
Thus, what exists as one God in God is manifested to us in plurality. We receive it as an unbound infinity, that is, an unbound plurality. Scripture, in talking about God’s actions towards humanity shows how that plurality seems to indicate change. There is no change in the one act of God, but there is a change in our relationship and experience of it. Our temporal experience changes. Our angle of interaction with God changes. It is not God who changes but the direction from which we encounter God is what changes. In this fashion, the one act of God is manifested in time and experienced as a plurality of actions, a plurality of works or energies. The divine energies of Palamas are indeed uncreated as the one eternal act of God is uncreated. They are nonetheless experienced by us in a variety of ways: some temporally, some in their eternity. Grace is uncreated and yet experienced in creation as “created.”
Because God’s potential and actuality are one with his action, it is possible to say God’s action is who he is and not something other than who he is: there is no real distinction between his essence and his existence. This is what allows kataphatic theology to be said to be true, even if what is said in and through it is a conventional truth and not the absolute truth as it is in itself. Likewise, following the conventions where they lead, realizing of course the apophatic restraint which needs to be had over any naming for God, we can say that whatever aspects of God’s eternal activity we experience of God is truly God and not other than God.
Apophaticism reminds us that what we logically divide and establish as qualities are conventions, and not absolutes, and kataphatic theology would remind us this as well as it tells us that all these qualities exist as one in God even as we logically divide them from each other in our theological analysis. In this way, the various energies of God are united together in the one act which is God. They are in reality not other than each other, though for us, they are experienced separately and distinctly because of our inability to comprehend God in his vast infinity as he truly is. We apprehend God in various ways, each way leading to an encounter with God’s eternal act which appears to us in a limited form, one of his energies, allowing us to know something more of God through the qualities we can attribute to those energies. We must be careful, of course; while our experience of God changes, and so it can seem as if God is changing, what is changing is what we apprehend from God based upon the new direction which we use to engage him. God’s eternal act remains always as it is. When it appears God moves from anger and wrath to mercy and forgiveness, the anger, wrath, mercy and forgiveness are all united as one in God’s eternal act with us, but for us, we experience them in relation to our movement towards God.
[IMG=David Dancing by James Tissot (1836-1902), French painter (http://www.gci.org/files/images/jt/TissDanc.jpg) [Public domain], via Wikimedia Commons]
 Of course, with theosis, we can transcend ourselves, and the potential given to us at our creation. But first, before we transcend it in our union with God, we must achieve the potential already given to us.
 As God’s energies are all one and not other from each other, all of them come to us with grace, and can be and must be said to be grace, even as we identify them in and through various other names to indicate the kind of character which is revealed by them.