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Yannaras - Unknowability

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Teologul si filosoful Christos Yannaras face o radiografie a fenomenului secularizarii, inceput in Occidentul Europei, facand o trecere in revista a filosofilor care au fost inainte si dupa perioada moderna. Punctul sau de referinta este al "mortii" lui Dumnezeu, dupa Nietzsche. Dar un rol aparte il ocupa Heidegger. Este subliniata si solutia "apofatismului"rasaritean, adus in dezbatere prima data de Sfantul Dionisie Areopagitul.

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2 , ,fog2 /L3°\- 242 The historical’ development of both natural theology and apophaticism in the West culminates in the proclamation Mit CamScanner gescannt_abence and Unknow of God ; cer tells us that in Nietaschy ot Go an theology is demtiied with a eis leat that ime hat Christianity is for jut at the in yorld-political sanitation of storie to power within the structure e ts dee reatture’2" Just as the God of ty aged with the transcendent work Chaistendom %2s ics, 0, 100, Was he identified with the of rationalist met TT oses of specific social structures, ealtaral conten maton points out indirectly but quite Niece’ Prema eres’ ~ the deviation from the clean, the PINE church - which constitutes the historical oxigial face stern Christianity the quest to impose ite «| meat a socially nally the Church's religionizaion: fis transformation into 2 religion that satisfies individual is sie emotional and intellectual security, while also | nee ing the practical moral interests of society. "These sua ing in the doctrine, worship, art and structure of divrnene Church from the undivided Church ofthe early the wetes converge inthe fundamental alienation of western ce pglealaetconsciousnessandidentity,Theyconstitute $rllng tothe third temptation of Christ in the wilderness, se posteersky pointed out earlier than Nietzsche.* Hence the proclamationofthe death of God’ isrevealedas the historical outcome that makes clear the whole theological development of western Christianity. The replacement of ccclesial experience with intellectual certainty prepares for tational argument over this certainty. Rationalism, freed from the metaphysical guarantees provided by scholas- | ticsm, assumes the role of the historical preparation for the | dominance ofa empiricism centred on the individual. And | an empiricism centred on the individual is the ‘open door” | at which nihilism appears. At the same time, the irration- | alism of Roman Catholic fideism and Protestant pietism | ‘sets the scene for the historical emergence of utilitarianism. And the utilitarian justification of value leads ineluctably, by casting doubt on the traditional hierarchy of values, to scepticism, and finally to amoralism ~ to the ‘overthrow | ofall values’, a Proclamation of Death of God! ” Heidegger describes most vivi roland Htorea! pr * vividly the outcome of this In the place of the dvinlin teaching office of the Church, these en Getta the of the conscience. Against this there eneenee gmthority instinct. The flight of the world ts the tense oat replaced by historical progress. The othersedie et eternal beatitude is changer imo the ean eae the majority. The duties of religious nership wegen by enthusiasm for the creations of eatin nate eet ; culture or the spread of eivilzation. Creativity, once the property of he boven God, becomes sign of human “pela finally passes over to the creature activity His creation Such is the overthrow of values that bring the gates’ itis precisely a5 Nietache rene ne oe Mit CamScanner gescanntCHAPTERS Nihilism as a Presupposition of the Absence and Unknowability of God The way in which Heidegger understands the Nietachean proclamation of the ‘death of God’ presupposes a fundamental historical testimony: the differentiation of the religionized Christianity of the Western European tradition from the primordial fact of the experience and witness of the Church, For Nietzsche — says Heidegger — understands by Christianity not the Christian life, that lasted fora short, while during the composion ofthe Gospels and Paul's missionary propaganda, Christianity is for Nietasche the Historica, worktpoleal manifestation of the Church and its claim to power within the structures of Western society and modern culture. So evident is this insight to Heidegger that it leads him to make this highly significant remark, from our point of view: Christianity in this sense and the Christianity ofthe New ‘Testament faith are not the same! is the form of the Such an aphorism suggests that nihilism, in the form of Nietzschean proclamation of the ‘death of God! that is a8 an historical testimony to the empty space of the absenc 49 eis. Es Mit CamScanner gescannt50 On the Absence and Unknowabitity of Gog cannot be seen as the result of some kind of ant. Christian position or choice. It does not deny they news! of the New Testament experience and wine 8% itis ignorant of its specific historical realizations for contrary, we ought to see the Nietzschean Proclamy, as testimony to the alienation of Christianity in he ‘ion of the deviation and alienation of the western ‘iS from the Christianity of the New Testame NuFChes| he ui nt and the fj centuries. st] ‘According to Heidegger, the historical experience op European humanity bears witness that: G ven a non-Christian life can affirm Christianity and use it a a means to power, just as contrariwise a Chrisaas life does not necessarily need Christianity. Therefore opposition to Christianity in no way inevitably meane struggle against what is Christian, justas lite as ertique of theology necessarily constitu tes a critique of faith, an interpretation of which theology is meant to be! Im other words: the nihilism of Nietzsche and of European thought in general do not necessarily testify in any way to the absence of the God of the primordial experience of the Church. The absence of God is a fact with specific historical | dimensions in the realm of western Christendom, as a consequence of the ‘inner logic’ of that Christianity.’ Nietzsche's ‘madman’, says Heidegger, runs to the market {0 cry out his news to people who ‘do not believe in God’. ‘Yet, the proclamation of the ‘death of God" does not derive from them, nor could it ever derive from them. Those who ‘do not believe in God’ do not have the slightest thought of testifying to his absence, ‘For these are not therefore unbelievers, because God has become incredible to them 38 God, but because they themselves have given up the a, of faith, insofar as they can no longer seek after God." The ‘death of God’, the testimony to his absence, is a fact only for those who have not given up seeking him: for people who seck God persistently, but who, within the constraints of western rationalist theology — its individualistic fideism Nil ‘or mysticism, its util tionalism of the ( his absence. ihilism as a Presuppostion 5 ethics, the authoritarian institue turches~ can ascertain nothing else than ‘The ‘death of God’ isa fact for those people who refuse to replace the personal presence hss ve immediacy of relatedness with refuse to identify the reality of God with the first cause (as presupposed with the highest val And they dare to make th divine conception conceptual structures of w Heth. 1 this Goa (of neither pray nor ‘cannot fall on his knees in reverence, ‘or worship such a God. For this reason atheist that denies the God of philosophy, the God. is perhaps closer to the divine God (ist dem géitlichen Got) vielleicht naher)* with an abstract notion, the ‘an intelectual certainty. They necessity of the by a rationalist metaphsies), or lue (a8 presupposed by utilitarian ethics) refusal, ince ‘they have a more ® than that presupposed by the restern metaphysics and ethics, of God” rationalism and utilitarianism) man can: offer sacrifice. Before the causa sui man tic thought as couse Sui, With this assertion, Heidegger comes to recognizing in Nietzsche's proclamation a more divine conception of God the ‘more.divine in comparison with the conceptual idols.of ic metaphysics. And he testifies toa possible safeguard for the divinity of God in the historical event of European nihilism, Even in the nihilism of Nietzsche Heidegger does not detect an absolutized anthropocentrism — the inten to substitute man Nietzsche gives for such an i for God = despite the opportunities erpretation” “Those who think like this think indeed too little divinely of God's nature. Neither can man set himself up in the place of God, because human nature cannot attain the realm of God's being’. According to the criteria of metaphysics, the realm of God’s being, the ‘place of God! (der Ort by reference to the ts) is defined cause of the creation and preservation of existent beings. With the rejection of metaphysics, the ‘place of God will remain Nietsche'sup , lea daim oi mpi" man cannot ake +d an presupposes not the conception af the or can he hymn | \ Mit CamScanner gescannt52 On the Absence and Unknowability of God the epicentre of Being ~ it presup. place of Gee dation orexistent| beings with a ditto se ty Being: a conception of Being as subject et the primacy of subjectivity lays the foundations for She metaphysics of modern times." i ihe place of the absence of God, asthe content of nihilism, not then an objective determination of nothingness, that A ry the identity of the nothing with what metaph defines s realty ‘beyond’ the realm of the senses. Nihilism, according to Heidesger, does not substitute nothingness for God, with the soothing certainty of ‘something’, nor does it refer to the non-existence of God. Nihilism is the refusal of European thought to link the reality of existent beings with their causal principle by means of conceptual deduction or fideist or mystical acknowledgement. The interpretation of the fact of existence is henceforth exhaustively explained ‘on the basis of the phenomenal appearance of beings to the perceiving subject - for this reason the concept of Being is founded exclusively on subjectivity. Philosophy ceases to ‘embrace ontology, while metaphysics (from Kant onwards) equated with epistemology. (The more popular and gener- alized version of this nihilism is not a militant atheism, but a settled religious indifference: European thought dodges, or declines to consider, the question of God and the origins of existence, and isnot interested in such a question, preferring to interpret the fact of existence within the boundaries of the autonomous certainties of subjectivity.) In order to elucidate more clearly the Heideggerian version of Nietzschean nihilism, we must risk a necessary, even if brief and oversimplified, mention of the way in hich Heidegger himself ascribes nothingness to the very being of Clstents, that is to say, to the mode of being, leaving ie ‘Place’ of God (as the causal principle of being) empty without denying his existence. According to’ Heidegger, the initial question of philosophy Einnot be the problem of the relation between beings and hana uch as, whatis Being, or what is it that makes beings forus singh for an approach of this kind simply establishes causal (and merely conceptual) link between beings ies Nihilism a a Presupposition and Being, and thus a conceptual ‘onto (Gand s0 we accept a prior even if a higher one). ‘he starting-point for Heidegger is the question a the difjrence between binge aM Being, This in| conaisis 1 the fact that beings say, as they emerge from oblivion (isin) into disclosure (G-haiGera, truth) (as they manifest themselves phenomena).’ Yet beings, as phenomena, only manifes themselves, while Being remains outside, it escapes notice| the truth of Being is elusive. We do not know Beingin itself, we know only the mode in which anything that i is, and this mode becomes accessible to us as disclosure emergence from oblivion or self-concealment ~ that is, ou of nothingness, But if we receive truth (é2siGeta) as the mode of being ‘we must also receive oblivion, nothingness, as the reall presupposition of this mode, and consequently accept that nothingness belongs together with this mode. Beings either come true or they escape notice (without ceasing to be Deings, that is to say, participating in Being) ~ oblivion and truth, phenomenality and nothingness, belong equally to athe mode of being, - In this perspective, Being ceases to signify the cause for principle of beings (God, or some other principle), nor is it any more the point of reference that allows the mind to be certain of existence, but the mode by which that which is becomes accessible to us either as truth (reducing oblivion to nothing) or as oblivion (reducing manifestation to nothing). The acceptance of the nothing in the mode of being constitutes the presupposition for the| understanding of both presence and ab-sence, that is to) say, of the two ‘forms’ in which there becomes accessible to us being — participation in being. According to Heidegger, the ditfeeaee batteen beings and Being isthe foundation of a non-rationalist ontology, while at the same time being the conscious or unintentional occasion and starting-point 53 ogization’ of Being ‘thing’, as.a being, ng a8 ‘son Mit CamScanner gescannt‘on the Absener and Unknowability of God jes" And this, peceate it reveals, in each it character of Being. ‘Being is esse). case, the an ngs and is Yet nearer to the hum tially farther being, be ita rock, a beast, a work of art being than Fer an angel or God. Being is the nearest, Yey 4 a machine ins farthest from the human being." If we inpjeat Being to conceptual fabrications, it may provide ug sh rttious certainties, but it cuts us off from any possible esto metaphysics. If,on the contrary, we persevere with the difference between beings and Being, and with the understanding of phenomenality together with nothingness by means of the same made of being, then nothingness will bbe designated as the presupposition that keeps the question of Being open and free from subordination to rationalism, Nothingness is no longer identified with non-existence, nor does it mark the end of metaphysical inquiry. It is rather placed asa non-restrictive (an unrestricted) limit to thought that continues to raise questions? ‘The determination of nothingness as an unrestricted limit of questioning thought is manifest as the starting- point of an ontology which presupposes both theism and utheism. And the acceptance of such a presupposition does not mean indifference with regard to the affirmation or denial of God, but respect for the boundaries that have been. ct for thinking as such. Consequently, nihilism, as the ial ofthe equation of Being and God (the denial of their a patesion ‘© conceptual fabrications) or as the reference sethe, cn nothing (with the concept of indeterminism or de of eng that persists in thought when it defines the than ration such ~ nihilism seems more ‘theological’ refutation of exch ges OF utilitarian ethics, As the lusively conceptual. affirmation of God necessity of God, nihilism, stands for the ‘conceptual idols’ of God, and as Pr for any metaph i Cie Fescuing the divin afiem tat i i ase BES so far as confidently “unbelie i in have fe be bats (as the idea of a falling ai t om Christan faith) Nihilism as ¢ Presupposition 55 and Christianity itself!" tn other words, th sible consequences of nihilism amount wo the accents either the absence or the urknowability of God. Hetleeger comes then to recognize, in his own manner, the apariet . icism of ~at least ~ New Testament theology, Tt should be clear from the foregoing, that Heideggerian as well as Nietzschean nihilism - which can lead ekher to unbelief, or Christianity itself - differs essentially from the so-called ‘theology of negations’ (jher iva) of the Western European tradition. For there, it is not being that is defined by the possbility of nothingness (of nom | © manifestation), but nothingness that is defined by being, as the opposite of being, the denial of being, as non-being. There, denial is the reverse of affirmation, that is to say, once again a conceptual cetermination. Affirmation and denial are forms of critical declaration, they are ‘declaratory statements’! Thus nothingness, as a negative concept, the reverse of the concept of teing, likewise has a conceptual provenance; itis a creation of ‘the most abstract of abstract thought (das Abstrakteste des Abstrakten)."* To be sure, nothingness is non-being, the non-ob-jective. But there immediately arises the question whether this non- being, to the extent that it ‘defines unrestrictedly” the mode of being, is a mere notion orreally isnon-being. The question remains open, whether that which neither is, nor will ever become, objectively real, is nothing. Rationalistic metaphysics gave an easy response to this question, by posing a digunctive syllogism: either nothingness is absolute no:hingness, or it must be a being, But since by definition nothingness is excluded from being a being, it must be nothing. It follows, absolutely and self evidently, that nothingnessis identical with nothing and, as non-existent, cannot be the object of any attention or study. If nothingness is nothing, non-existent by definition, then in no case can being fall into nothingness, and consequently| the possibility of nihilism vanishes.” . . But this identification of nothingness with nothing immediately reveals the value-bound nature of western tonon-being, to nothingness, Mit CamScanner gescanntso OntheAbserce and Unbowabilty of God it at the existent is supreme in vaine ee fo sc Ad ‘cataphatic theology mistakes the over oe raf being for value, and is reduced to the notion chat highest value or the principle of true Being, The Stningy of negations, in its effort to save God from all ontic arcs init denialendorses also the assessment of being imeem of value, in order to develop an assessment of true Being as superior tothe assessments of being. Consequently, its difference from caaphatic theology does not consist in the denial either of presuppositions, or of the organ (of thug or of penpete: ism) the dere aoe edbod: If Netzche describes his nihilism ao ac ‘ rerthrow of all values itis precisely to deny the rationalist bass of any system of values, that is to say, the replacement cof empirical reality by abstract notions. As long as chains cof assessment in terms of value remain, anti-rationalist metaphysics will lead to the extremes of rationalism — and yet anti-metaphysical atheism is more concerned about God than theism itself PART IL Apophaticism as Theology of Unknowability Mit CamScanner gescanntCHAPTER 4 Apophasis as Denial and Abandonment ‘The refusal to ascribe to God all ~arrefusal to subject the reality to conceptual constructs — within the framework of the Greek East, at least fourteen centuries before Nietzsche and Heidegger. Specifically, in the writings of the fifth or 'xth ‘century, passed down to us under the name of Dionysios the Areopagite, we may recognize a leading example of the then ‘universally accepted position of theological apophaticisn.! The study of apophaticism, as the epistemological approach or position that characterizes the whole ecclesial tradition of the Greek East, would require a separate and many-sided treatment. And a properly substantiated inter Pretative approach to the works of the Areopagitical Corpus, the study of which has already produced an enormous biblio graphy, would equally need a separate monograph. However, our task here ~ specifically and particularly ~is the apophaticism of the Arcopagitical Corpus as the context for an attempt at dialogue with contemporary European nihilism, Consequently, so far as the more general apophaticism of the Greek theological tradition and a general interpretation, of the question of the Areopagite are concerned, the pages that follow have only a suggestive and allusive character.” We could draw up a preliminary definition of apophaticism as the abandonment of all claims to an ‘objective’ the determinations of being of God and the mode of bring had already been ecclesiastical theology of the 59 Mit CamScanner gescannt60 ‘On the Absence and Unknowability of God assessment of truth, oF the denial that we can exhans the truth in its formulation, Abandonment or denial does re mean here a rejection or overlooking of the possiitign, for knowledge represented by a rational formulation knowledge. Apophaticismisnotto be identified with irra, alm, or inference tothe rues of logic in the formnilatinn of knowiedge ~ for these rules represent the possi cof communicating and sharing in knowledge, ‘Now apophaticism be confused with self-centred mysticism, the flight to private emotional certainties. The apophiatie way n¢ Postion presupposes the prior acceptance of the method of Philosophical epistemology ~ the acceptance, for instance of both the way of affirmations and the way of denials st potentialities for attaining knowledge. It is Precisely the emphasis on the possibilty of knowledge that sets apophat icism apart from any postvism about knowledge, thatis s2y from any form of absolutizing of the rules or presupposi. tions needed for ascertaining the validity of any formulation of knowledge. This openness in principle to the methods of philosophical epistemology on the part of the theological apophaticism of the early Christian tradition also indicates the precise point of divergence from that early tradition, which occurred later in the medieval West. The absolutizing of a natural theology (theologia naturalis) as the logic of affirmations and of a negative theology (theologia negativa) as the logic of negatic isis ic : i icgatious reveals the crisis of theological Apophi aera iam western Christendom, that is ical ient of cognitive possibilities in the efficient methods of accesso necessary truths, EEATAtk of their common starting-point that both the Greek East’s persistence in ly Chris ae icis id the western medica 4 neatly Christian apophaticism, an lishment and sia detgence from it, derive the estab- from the same aston oftheir epistemological positions i = text of eastern apophaticism, the fresh inquiry inet oett'8 consequently natural that every v may | Apophasis as Denial 6 modern ‘systematic’ theologi that western scholastic and ner on the Areopa concur in their assertion | schol the way of abstraction or denials (via negation ‘eminence (via eminentiae) and the wa is), the way of ¥ of causality or affirm: ations (via causalitatis or affirmationis)* The theoretical antecedent of this thre can be traced back to Aristotle’ teachin, being (analogia enti fl piste | ‘on the analogs of . Aristotle used the concept fama to define being as the unity or principle of differences’ > analogy is a relationship ‘in accordance with a definition’ (Kav A6yov), either ascending or descending, which takes likenesses and differences of being as related to its given known essence. “There are many senses in which @ thing may be said to “be’, but they are related to one central point, one definite kind of thing, and are not homonymous.” | Any being, as a unity of differences, is always determined analogously by relation to a principle that is determinative of all differences concerning quality, quantity, place, time, and relationship, but also always analogously in relation to its given essence ~ ‘in virtue of the definition of the essence’. For example, humans and irrational animals share in common in the essence of living beings, and this par pation is determined by likenesses and differences in an ‘analogical relation. Aristotle, however, never stretched the use of analog s@ J far as to determine the beingness of beings, the relation of beings with Being. The Scholastics were the first to put forward such an extension of the notion, and to use the analogical correlation of beings with Being to determine Being on the basis of beings, and to artive at a knowledge of the Creator (the true Being) through a knowledge of th According to the Scholastics, the cosmos as a creature, bears an analogous likeness to its Creator, a likeness that presupposes am analogical nlikeness, What we call the transcendence’ of God is a ‘surpassing’ of those categories hat determine natural reality, but that surpassing Mit CamScanner gescannt6 ‘On the Absence and Unknowability of God ind of analogical unlikeness betwen resposes SO Ne fourth Lateran Council (igi God an sanctioned the formulation that between God adler creatures there can Be N0 likeness that does yoy pore an even greater unlkeness (Quia inter enero Peau non poe siniltudo notar, gun inter eas yn 1 asinitude ntonda)* Hence, the principle of ante permits the Scholastics to determine unlikeness ag" uantative negative difference in relation to anal larity, and consequently as an analogically comp: le magnitude. 4 Let us now see how the possibility of an analogical knowledge of God i expressed in the Areopagitical Corpus ‘The crucial passage which is usually cited by the Scholatic, to the support oftheir position, is the following: If God cannot be grasped by mind or sense-perception, if he is not a particular being, how do we know hims ‘This is something we must inquire into. It might be more accurate to say that we cannot know God in his nature, since this is unknowable and is beyond the reach of mind or of reason. But we know him from the arrangement of everything, because everything is, in a sense, projected ‘out from him, and this order possesses certain images and semblances of his divine paradigms, We therefore ascend on an ordered route to that which is beyond all as far as our capacities allow us, by way of the denial and the transcendence of all things and by way of the cause of all things? logical rehen- First ofall, this passage excludes unequivocally the possi- Bility of any human knowledge of God according to his Ture oF essence. The nature or essence of God surpasses the apprehension of the intellect or senses, because it wanscends relation _with any kind j..(Thete exist no likenesses — starting points for an analogical correlation between the being 0f beings and the being of God — that presuppose and Pri tute analogical untikenesses, Even privative determin- Mons ~ uncreated, timeless, unextended ~ are understood Apophasis as Denial 63 by od an a“ Caneeplual contradictions of created temporal, extended, et, without opening up the poral Presupposition wi understands existence.) Accordis we should come to know God in his essence or nature, sincel we cannot subject the divine (uncreated, to the semantic of reason or concept Maximos the Confessor, commenti indicates that even the term nature (ovate) is only toed loosely with reference to God, since God i beyond anything that we could mean by ‘nature’ or ‘essence’ And it is only because of his incarnation that the Person of the divine Logos participates in nature: ‘Look how it says. since also he hhas come as far as nature; understand by that our nature. and also that we cannot properly ascribe what belongs to nature to God. Behold how it says, he descended as far as nature, that is, he came to what is less honourable, and to that which he did not possess’* The reference of ‘nature’ to God subjects the Godhead to the manner in which we conceive of created entities ~ the term obor¢ or nature (derived, like the Latin natura, from a root meaning ‘to grow’ ot “to be born’) has always for human understanding an ontic and created character. The same goes for the term heing or essence (gboia): “God transcends every essence being-none of the things that are, but beyond every being and the source.of Ae beinge* The ony Hunan posi ot knowing God is, according to Maximos, an approach not to the divine nature or essence, but to the effect of the preserving and providential power of God: ‘I isin terms of no principle fr concept or even reality that the divine has relation and communion with the things that are, but it is completely and in_every way transcendent, and only grasped from his preserving and foreseeing everything, as someone has said’? There remains then for humankind, asawaytoknowledge | of God in principle, the effect of the creative activity of God = which is accessible tothe human capacity to understand ~ ‘the arrangement of everything, as projected out from him’ which human experieneel d) iy iti imposible that} senice oF nature, intelligibility ig on the Areopagite, Mit CamScanner gescanntmanne the way or mode ~in which beings are, that one who way « (asahe seductive judgements to apprehensi, 4g 64 On the Absence and Unknowability of Goa It is not through beings in themselves (as existent fa. Ct), noy through the Being of beings, but only through the " ion of cause of everything can be led tothe tesimony of Gan i bility refers to a possible choice and a directce nbn ne are capable (at far 23 our capacities allow yy) and not toan ‘objective’ certainty. In the way in which ‘ever, aa RET RIMES TOTS Taving been made ‘by someone’ i the care, the good taste, and love of the designer, his into, ligence and capability ~ betraying, that is to say, personal attributes of the maker, but nothing of his nature. OF essence (since the thing made is of another, different esse, fe nce from, the maker) ~in the same way, too, the things that are mirror ri Sotay wot: Tete is consequently an_ analogical 'iclationship between Feator and bein; AS creatures, yet th jastitute any deter atlon of the i ine Being but of the divine personal properti paradigms, as the Areopagité calls them."We give fhe ‘name OF *paradigm” to those principles (logoi) which ind which produce the essences them predeterminations, divine determine and create things and the Transcendent One predefined “athe otherness ‘di re-exist asa unity in God ai of things. Theology calls and good acts of will which in accordance with which and brought into being everything that is'!3 The divine ‘paradigms’ (or ‘predeterminations’ or [Principles which pre-exist in God and which produce the a tha things’) do not belong to that which we loosely cal the esence or nature of God, but to the active manifess thecticn tte divine existence, that is to say, to what we call ies or energies. And the principle or logos of phasis as Denint 65 Inspiration Find expression. Yet by means ofthe princiny, or tf the creatures we may kn age the personal energy of the Crestor (ueace ga ok is Cotpnes it Chetheroem at acme Fa particular painter in the othernes of hee The lps othe mode owe wrage ne 3 principle of wisdom and beauty, serves at an non se a humans are ed up toand come to parucpane ie tek ft beyond all ~ to know, and parucipate my sete af the divine personal energy But even such oy eet way of the image must take place "by an ordered eens the human creature's will to encounter and come vo Lane the logos of the divine creative will and energy. ‘Thus, by the introduction of images into the interpret ation of analogy, the way of abstraction, of transcendence and causality preserves both the epistemological method of analogical ascent, and the capacity of willing. Capacity means the personal readiness to approach analogical knowledge, that is to say, a factor that cannot be determined by abjective necessities, and consequently prevents the autonomous imposition of a method asa way of definitive proof. At the same time, the use of images, as an analogical approach to the otherness-uniqueness of a creative energy {and not as a conceptual comparison of the defining Droperties of being), excludes interpreting God as an object, Of reason ~ that is to say, as an entity subject to the definitions of human knowledge. According to the Areopagitical __ Writings, no existential category, not even the “mostpia A ties of human nature or being, can be ined Dota ten ing his essence. “Hence, with Tegard to the Thearchy’s transcendence of being, which is the transcendent existence ofthe ranscendently Good, no _ lover of the truth which is above all truth will seek to praise _ itas word or power or mind or life or being” Mit CamScanner gescannt65 On the Abence and Unknowabily of God acre ch we live the cael lg ti tio oom nind iss notenentsppearans oe fe nei mt ce 22m nde wth Sones he Teme nd en eee ne Hw | tor diferences among beings, 0 long a8 beings come true {emerge in ivclonare, e819). Bt the Fey wie | SS kantutncng Uo may tan doe noren?"a | es ery mental pad atonal expresso ne ingens mor speech only hold of K nortan ne Wr esdanplacd Wes It srpoucs exrytiog el | ‘jon unfoovingIntelecandrcun cantor ( They can only fer tstinony to chs ape cs mpunent that he reat beyond en ty Sa the beings oer tb yond he ee it stunt cas ye ole ial Knowedg ofthat which stad Hane oe realm ofthe exten, ten water americas ‘No tanend Knowle ‘Comeqct what tctrminedby reason i theabslte unltenet of Cod wo any exten “Theslogy tea es that God i ute anda he ot to be Sompael oth toying hat he deren om ereythng sed oan Jet theres one a all ike hin? The deere OF theses becomes atonal the pinpe of nation inacrdance with wih we say eter of nome that ie ong’ Are)" ut te acknoedgeot a ules wih spect of beings nox tal detent af th bing a noning In he eae of Ga we atonal desrmine his abslt likeness to anny einen bl ‘wihou determining ti unenea av nt come poston otheexent by akingiiobe repre a nothing. or at reason, Nasimos the Gone ears ening as ala om the Ascopage tha “God | {ido be both being and nondeing, since he ls none of te | ing a anced atic ther: tthing that Kno i accordaee wih th at Mths as Devi “The icone use ofthe to knowledge of the re o nalgical metho rants us access of Gal Ie mean of denon and nosing that eto ison by mean ofan abandonment of any clit i nije he Lae Ge iply to conceptualrat 7 al apportion. Cone telly at the Arcpaiesnerey, nae eke the principle of simple oppstion rhe wa experience; and the simply of single eatin nse to patterns, cannot he defined nna te pe ‘oC opposition to concrete ents and apes ea ee shapeless armless of bodies beings pig t ‘opposition wo shapes and formed bres or ee mee Simultaneous use of astetion and apposition the aes that transcends lfirmatine and negate deters can be depicted in images analogy’ and an cachone Account of such analogies depiction in ages sed {he folowing passage from the Areopagte: Just a8 the senses can miter grasp nor pereche the things of the min, juss sepresenan and shape ‘not take i the snl and shapes ja ascorporeal form cannot ay hl ofthe intangie aod incorpo by the same standard of truth beings ave spaced by the infty beyond being ncligentes by that omen ‘hich s beyond inteligence. Indeed he isruabe Oe Fr out ofthe reach of eery rational process Nor ea ay ord come up to the expres Good thie One this Source ofall unt, this being beyond existence, Mind beyond mind, word beyond speech, itis gathered up by no discourse, by no into, by no name: Teis and eis soother being i, Case ofl extenee alone could five an authoritative acount of what i realy. The'semantesnthesisthat emerges fom these opposing detentions. = ng Roe engi eon intetgences ineffable words age an ot cone Miata ncn whe rine trancendon) Con's ranacendenceof being (his untkeness {othe betng of beings), his wisdom beyond wndertanding nd his manifesation Beyond trance, iho being Mit CamScanner gescannt68 On theAbsence and Unknowabiity of Goo exam a ppston © B08, kt nay, Sin ttt of ene orien nde Ick of derstanding, of pe Sra Th mage tat emerge om he Ste pong carci 9 meaning oo peg, nce ft eg Sod mp cs a of feed Cpe pion or metho, an ang any sllogistc necessity. "eaten thereat beyond beings by means of eau sys oa cortsponding abandon ve foc ‘eens by rans of ages an wo asthe ene sce dfnion. Casal resuming may eat ‘ttbeinelesual certain ofthe exten crea eat Ofbcingyofs preeminent sensed eesoe vee Gaenee or tre, andthe mode of exinesee Seo woe vals nacelle eter Andria nim ofsenec experi the ascent rom efecto thir eames snot deterntnnire tthe oe Gaus ~ cases ae shown to be ewentaly seen ee the es of ter natural energy. We kt ite esa shih aes are active as pinegles af ees se the mode in which they a For this reason the effects ar ‘ciceattnceee pages there is no exact likeness between caused taste ~ the Arcopagial,waings ain for te ced ‘cary thin theses ony uch images of their orighating source Pose ag a a in a realm transcending the eatsal corde 10 ‘the argument ‘regarding their source. Take a familiar Think (os ha life full ves hat Teh el is enlightened, unless such words happened 1© be emploedin a dteent sense to mggest ete Mpa as Deviat o femmes HIS PrE“exiN move fully and more truly in the A meaningful sketch ofthe existence wf the son sfc. extent igs ts tee Ie rationale of the cs eee beings formic ean remain necp Sefntone ad othe Envntege ta a ears Wet Of the Conceptual knowledge or nase “SERRE HeWHOT wieshe trams ee Senor able ace by aero | BPaserminetheewenceed hercaie One | SiegarierCeee tbe vale outs the wine oe icngs~ Maino she Confeson inh cmc ‘Areopagie,indestes thatthe deSniion of ec Henk iSimlerant inthe exe of Gd (ance oh it saiaal tegorin, cing of pope nae eet once the reiy of the exten en Cape) that {Ue divine) i, that enon be concehed~ ao aot think ike that = bt chat ts nt for hs 8 knoe Unknown "The ‘cisequent_theaogea! apophaim, 3s an analogical depletion in img costes a wanscendeace Oferta etn = ssh tae trae aftrmatons and negatons- af he wn cain ‘The theologial way of galing atecend a det St eta as the recognition of its final transcendence. does not Se eine teaplatcmlogica methods Apophat Te pcs ls Sins he gro of aogy an casi a2 frag yeh exe ne termi Sine Ema ea aati st ean aed na confctinthe een Partly ster conte econ Transforming the concept oppsition into a dep nor Mit CamScanner gescanntce pamsciomea ecd nt ia ob ma Mee a a ae enero aaa mi Sim canto coe “The declaration of the Areopagite that ‘the inexpressble isbound up with what can be articulated” shows more cleatly the purpose served by depiction in images. The synthesis of affirmations and denials isa mutual annulment of defining, tatterances that excludes their one-sided absolutization, while fot ceasing to serve as pointing to an ineffable knowledge, ‘knowledge that is not exhausted in express formulations, [A complete exclusion of affirmative declarations about God would lead ineluctably to the identification of apophati- ‘sm and simple denial, that is to say to a theological agnosticism, to an epistemological postion opposed to alirmation, completely different from postive affirmative knowledge. Whereas now the use of analogical under standing of opposing concepts leads us to independence both from afirmation and from denial, o a readiness to enlarge our capacities for knowledge, beyond the intellect, {moa catolicty of experience: od is therefore known in all ings and apart fom all things. He is Known through Knowledge and through "unknoving,OF him there conception, reson, wade dig, touch, perception, opinion imagination, ames aun many other thing: On the ether hal he cannot be cannot contain him, and no name ch He isnot one ofthe things tha are and ve in any of them. Beall Hinge it and he is no thing among thirigs = understood, word lay bod of him Ie cannot be i allthings, ial" minoniy-Sih he ested eli Aare Spe cuplial lala, oe ET wo the Afmphasis 8 Denial a God, fore s praised fom things according to thee Analogy to him a their cause? From the above, we can only conclude by making the clearest distinction between the apophatie poston and iyhat the medica als al orgy of pophati othe Creek Est FEA fo negations, it presupposes both affirmative natural knowledge and, at the same time, its denial, that is to say, the abandonment of any claim to consolidate an objectfy the truth in conceptual definitions. The apophatic porition is mot just a further method, even the most Effective, for acquiring natural knowledge of God, but the tse of epistemological methods that refuses to absoltize the effectiveness of their semantics ‘The semantics of nosledge [the concepual deignton alfemtiags Segutions Ani-Tie- way of cea) i Jor apophar $aiipeaaly + dgeamic savting pint for reali tpecial capacity of the human subject to approsch the Knowledge of reality by means of a general faculwy of apprehension, that is to say, coordination of several actors in the event of knowing (such as sensation, under standing, judgement, imagination, abstraction. reduction, ‘motion, intuition, insight, ete). In the real a relationship of Knowing, there is preserved not only the rmanysidedness of the subject’ faculty of apprehension, ‘but alto the othernss of each subjective approach 10. Knowledge, asw lon of chief elements (otherness and freedom) ‘matk out the permonal existence of h nd "man oF troman as person persona, with the gear ontlogcal Ieaning offered! by this definition pupa betas En AAG nbonfonaen of te eosaiation of Knowiedge | is the a jmlogical postion | only prio, ig on both the Mit CamScanner gescanntR On the Absence and Unknowability of God subject and the reality facing it, independent of any kind of 4 priori necessity. The nism of Heidegger, as respect for the unrestricted mits of questioning thought ~ as refusal to subject Gost Ind Being to conceptual constructs ~ seems provisionally fit in with what we have here called, in reliance on th, reopagitical writings, apophatic abandonment. It differs racially from the apophaticism of the Areopagite both i, ts presuppositions and in its consequences, presuppositions and consequences that make up the oniology of the person, the linking of apophaticism to the existential principle of freedom and otherness. CHAPTERS The ‘Nihilism’ of Theological Apophaticism! iinable to define the “nature” or “essence” of God The “replacément of God's personal Presence with conceptual definitions and deduction from analogical procedures. | the absolutization of the language of symbols, is treated in | the Ateapagitical Corpusas one of the causes of unbelief, as an essential denial of the divinity of God. \ That is why so many continue to be unbelieving in the | Presence of the explanations of the divine mysteries. for ‘we contemplate them solely by way of the perceptible symbols attached to them, What is necessary is to uncover them, to sce them in their naked purity* Unbeliefin the revealed word of God (which is unavoidably a symbolic word, a word of analogical sketches in sensible images) is construed in the above passage as doubt or rejection not of the reality of God, but ofthat account which sees the knowledge of God only in terms of types, myths and Symbols, Consequenty we cul repeat het the declaration of Heidegger and say that the position of "many unbelievers Tepreenes x more dine concept of God tan tat defined by conceptual constructs and analogical symbol B Mit CamScanner gescannt” On the Absence and Unknowabilty of Gog ingly, the event of faith is shown to be not a of the, acceptance of slogistic conehisions ang’ Pen Shmbois~ that is to sy, analogical ascents bar 9 "Hea he Teed from any concepttal absohuizaton se lation of conceptual idols, an acceptance of unkno the sole category of ‘knowledge’. rng ag Tqualy, we should recognize in the above the Areqage an_catbsfonmulaion of the pring _Ssunthologizaton{(Ennytologisierung}* Knowledge treet ‘only posuble wen we Tandon the Sheehy 5 ication of the anyhical language of symbols. The position of ‘deny hy lation is defined nthe Areopagien writing soe tat that tos the ahandonmen of nt eae {lt is necessary] to praise the Transcendent One in 4 transcending way, namely through the denial of all| things. We would be like sculptors who set out to carve| a statue. They remove every obstacle to the pure view of the hidden image, and simply by this act of clearing aside they show up the beauty which is hidden... But now as we climb from the last things up to the most primary ‘we deny all things so that we may unhiddenly know that unknowing which itselfis hidden from all those possessed of knowing amid all beings.® ‘This passage has been interpreted as the methodological _Satting-point fora thealgy of denials, the starting point ofan ‘unending description of the God hidden in tenebris aeternis, through worldly categori . tegories prefixed by an alpha privative’ Buthere, worilycategoriesare exchuded, they are not tans- rmed into negative definitions. The is , nitions. The g wogressive Seigler desmtholog ion’) isn yental_concept a sonal otherness, mot Lin affiriiative or negative defini Uanowing ofabstractive denithoogtzation ates {ut from the limits of ‘ontology, disbelief in the God Sfanalogical ascents — unknowing defines the annihilation “oft abe jing defines the a ion. distance separating beingetrom God “sthesameas,orin every case similar to. that which sePaF™e ‘Nihilism’ of Thestogical Apophaticom % ting fom thei total nom-existenee rom being ot BLalD:” Accordingly, Got fe "nut beng oe tee every essence’? "There is absolutely no aserton . rr ee He ge nat ie “the transcendence of any methodological pat the irstobstacle to the knowledge of Gra ihe ob “Which is anthropocentric.selEassurance.of natural-Enos Tedge. Those who seek God and firmly resist subjecting him “Pidcfinitionsofcreated existences (dfinkions ofspace time, reality, form, analogical correlation) find inapophatic denial the way that corresponds per eclinc with liberation fom ‘conventional and compromising conceptions (which acom rmodate anthropocentric claims). The cause of existence is something more et someihing diferent fom, what Seip imbans of experiences of creature RENEE Sie seen (yong a ion te understand by real ‘The annihilation of God-as-a that Cod is defined as non-existence or as not being — for ft oo for itis both be TAT-WouLe be likewise an analogical (merely llogitio) consequence excluded bythe Arcopagitical writings Agu in the 1 Ta says. Aristo, “one of te 0 columusis -etertedfo Being and. nobis, and to snl snd Mit CamScanner gescannt

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