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Negative theology

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Negative theology - also known as the Via Negativa (Latin for "Negative Way") and Apophatic theology - is a theology that attempts to describe God by negation, to speak of God only in terms of what may not be said about God.

In brief, the attempt is to gain and express knowledge of God by describing what God is not (apophasis), rather than by describing what God is. The apophatic tradition is often allied with or expressed in tandem with the approach of mysticism, which focuses on a spontaneous or cultivated individual experience of the divine reality beyond the realm of ordinary perception, an experience often unmediated by the structures of traditional organized religion.

In negative theology, it is recognized that we can never truly define God in words. All that can be done is to say, it isn't this, but also, it isn't that either. In the end, the student must transcend words to understand the nature of the Divine. In this sense, negative theology is not a denial. Rather, it is an assertion that whatever the Divine may be, when we attempt to capture it in human words, we must inevitably fall short.

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[edit] Apophatic description of God

In Negative theology, it is accepted that the Divine is ineffable - that is, humans cannot describe the essence of God - and therefore ALL descriptions if attempted will be false:

  • Neither existence nor nonexistence as we understand it applies to God, i.e., God is beyond existing or not existing. (One cannot say that God exists in the usual sense of the term; nor can we say that God is nonexistent.)
  • God is divinely simple. (One should not claim that god is one, or three, or any type of being. All that can be said is, whatever God is, is not multiple independent beings)
  • God is not ignorant. (One should not say that God is wise since that word arrogantly implies we know what wise means on a divine scale, whereas we only know what wise means to a human.)
  • Likewise, God is not evil. (To say that God can be described by the human word 'good' limits God to what good means to humans.)
  • God is not a creation (but beyond this we do not know how God comes to be)
  • God is not conceptually definable in terms of space and location.
  • God is not conceptually confinable to assumptions based on time.

Even though the via negativa essentially rejects theological understanding as a path to God, some have sought to make it into an intellectual exercise, by describing God only in terms of what God is not. One problem noted with this approach, is that there seems to be no fixed basis on deciding what God is not.

[edit] Philosophy

Plato, Socrates and Aristotle all have various references to the 'One' (To Hen) the ineffable God. Hesiod has in his creation ontological (see Theogony), chaos begot the Protogenoi, Eros, Gaia (Earth) and Tartarus who begot Darkness Erebus and night Nyx. Chaos being also akin to anarchos. Plato also repeats this ontology in Timaeus 40e, 41e.

[edit] In the Christian tradition

Some Theologians have argued that the first to articulate the theology in Christianity was St Paul whose reference to the Unknown God in the book of Acts (Acts 17:23) is the foundation of works such as that of Pseudo Dionysius. However, others will point to Paul's further explanation that he is going to make the unknown god known (Acts 17:23. He then goes on to describe God as Lord of heaven and earth, the one who made all nations and who is not far from each of us. Against this, Paul use negative definitions to say that God is not served by human hands although this may be seen as a specific response to the tendency to create idols and shrines for the gods.

Exemplars of the via negativa, the Cappadocian Fathers of the 4th century said that they believed in God, but they did not believe that God exists. In contrast, making positive statements about the nature of God, which occurs in most other forms of Christian theology, is sometimes called 'kataphatic theology'. Adherents of the apophatic tradition hold that God is beyond the limits of what humans can understand, and that one should not seek God by means of intellectual understanding, but through a direct experience of the love (in Western Christianity) or the Energies (in Eastern Christianity) of God. Apophatic theology can be also seen as an oral tradition. "It must also be recognized that "forgery" is a modern notion. Like Plotinus and the Cappadocians before him, Dionysius does not claim to be an innovator, but rather a communicator of a tradition." [1]

Negative theology played an important role early in the history of Christianity. Like in the works of Clement of Alexandria. Three more theologians who emphasized the importance of negative theology to an orthodox understanding of God, were Gregory the Theologian, John Chrysostom, and Basil the Great. John of Damascus employed it when he wrote that positive statements about God reveal "not the nature, but the things around the nature." It continues to be prominent in Eastern Christianity (see Gregory Palamas), and is used to balance kataphatic theology. Apophatic statements are crucial to much theology in Orthodox Christianity (see Vladimir Lossky).

Negative theology has a place in the Western Christian tradition as well, although it is definitely much more of a counter-current to the prevailing positive or cataphatic traditions central to Western Christianity. For example, theologians like Meister Eckhart and St. John of the Cross (San Juan de la Cruz), mentioned above, exemplify some aspects of or tendencies towards the apophatic tradition in the West. The Cloud of Unknowing (author unknown) and St John's Dark Night of the Soul are particularly well-known in the West.

[edit] In the Jewish tradition

In Jewish belief, God is defined as the Creator of the universe: "In the beginning God created the heaven and the earth" (Genesis 1:1); similarly, "I am God, I make all things" (Isaiah 44:24). God, as Creator, is by definition separate from the physical universe and thus exists outside of space and time. God is therefore absolutely different from anything else, and, as above, is in consequence held to be totally unknowable. It is for this reason that we cannot make any direct statements about God. (See Tzimtzum (צמצום): the notion that God "contracted" his infinite and indescribable essence in order to allow for a "conceptual space" in which a finite, independent world could exist.)

Bahya ibn Paquda shows that our inability to describe God is similarly related to the fact of His absolute unity. God, as the entity which is "truly One" (האחד האמת), must be free of properties and is thus unlike anything else and indescribable; see Divine simplicity. This idea is developed fully in later Jewish philosophy, especially in the thought of the medieval rationalists such as Maimonides and Samuel ibn Tibbon.

It is understood that although we cannot describe God directly (מצד עצמו) it is possible to describe Him indirectly via His attributes (תארים). The “negative attributes” (תארים שוללים) relate to God Himself, and specify what He is not. The “attributes of action” (תארים מצד פעולותיו), on the other hand, do not describe God directly, rather His interaction with creation [2].

"God's existence is absolute and it includes no composition and we comprehend only the fact that He exists, not His essence. Consequently it is a false assumption to hold that He has any positive attribute... still less has He accidents (מקרה), which could be described by an attribute. Hence it is clear that He has no positive attribute whatever. The negative attributes are necessary to direct the mind to the truths which we must believe... When we say of this being, that it exists, we mean that its non-existence is impossible; it is living - it is not dead; ...it is the first - its existence is not due to any cause; it has power, wisdom, and will - it is not feeble or ignorant; He is One - there are not more Gods than one… Every attribute predicated of God denotes either the quality of an action, or, when the attribute is intended to convey some idea of the Divine Being itself - and not of His actions - the negation of the opposite." (Maimonides' Guide for the Perplexed, 1:58; see also Tanya Shaar Hayichud Vehaemunah Ch. 8)

In line with this formulation, attributes commonly used in describing God in Rabbinic literature, in fact refer to the "negative attributes" - omniscience, for example, refers to non-ignorance; omnipotence to non-impotence; unity to non-plurality, eternity to non-temporality. Examples of the “attributes of action” are God as Creator, Revealer, Redeemer, Mighty and Merciful [3]. Similarly, God’s perfection is generally considered an attribute of action. Joseph Albo (Ikkarim 2:24) points out that there are a number of attributes that fall under both categories simultaneously. Note that the various Names of God in Judaism, generally, correspond to the “attributes of action” - in that they represent God as he is known. The exceptions are the Tetragrammaton (Y-H-W-H) and the closely related "I Am the One I Am" (אהיה אשר אהיה - Exodus 3:13-14), both of which refer to God in his "negative attributes", as absolutely independent and uncreated; see further under "Names of God in Judaism".

Since two approaches are used to speak of God, there are times when these may conflict, giving rise to paradoxes in Jewish philosophy. In these cases, two descriptions of the same phenomenon appear contradictory, whereas, in fact, the difference is merely one of perspective: one description takes the viewpoint of the "attributes of action" and the other, of the "negative attributes". See the paradoxes described under free will, Divine simplicity and Tzimtzum.

[edit] In Hinduism

Perhaps the most widespread use of Negative theology occurs in the Hindu scriptures, mainly the Upanishads, where Vedantic theologians speak of the nature of Brahman - Supreme Cosmic Spirit as beyond human comprehension. “Whenever we deny something unreal, is it in reference to something real”[Br. Sutra III.2.22].

The Taittiriya hymn speak of Brahman as 'one where the mind does not reach'. Yet the scriptures themselves speak of Brahman's positive aspect also such as - "Brahman is Bliss". The idea of using these contradictory descriptions is to show that the attributes of Brahman is "similar" to one experienced by mortals but not exactly the "same" in quality or quantity.

Negative theology figures in the Buddhist and Hindu polemics. The arguments go something like this - Is Brahman an object of experience? If so, how do you convey this experience to others who have not had a similar experience? The only way possible is to relate this "unique" experience to common experiences but explicitly negating their sameness.

The most famous expression of Negative theology in Upanishads is found in the chant, neti neti, meaning "not this, not this", or "neither this, nor that" . In Brhadaranyaka Upanishad, Yajnavalkya is questioned by his students on the nature of God. He states, "It is not this and it is not that" (neti, neti). Thus, God is not real as we are real, nor is He unreal. He is not living in the sense humans live, nor is he dead. He is not compassionate (as we use the term), nor is he uncompassionate. And so on. We can never truly define God in words. All we can do is say, it isn't this, but also, it isn't that either. In the end, the student must transcend words to understand the nature of the Divine. In this sense, neti-neti is not a denial. Rather, it is an assertion that whatever the Divine may be, when we attempt to capture it in human words, we must inevitably fall short, because we are limited in understanding, and words are limited in ability to express the transcendent.

[edit] In Buddhism

Buddhism is most extensive of its use of Negative theology, and Buddhist thought concerning Nirvana, which is also unconfined to time, space, or even existence and non-existence. In the Nikayas, the Buddhist canon of scriptures, Gautama Buddha is recorded as describing Nirvana in terms of what it is not: "There is, monks, an unborn — unbecome — unmade — unfabricated." (Udana VIII.3).

Anatta, understood as "not-Soul," is the core adjective that forms the basis for most of Buddhist negative dialectics, wherein the core message to point to the Absolute and the soul in Buddhism is to deny Subjetivity and spiritual reality to any and all phenomena. Such as: "Form is anatta (not-Soul,) feelings are anatta, so too are perceptions, experiences, and empirical consciousness." [SN 3.196].

Anatta as a nihilistic dogma is a relatively modern secular conception only, of what was in earliest Buddhism, the methodology of negating (neti neti) all objective attributes falsely seen as Self/Soul, but which were in fact not the Soul (anatta). “None of these (aggregates) are my Soul indeed,” the most common passage in Buddhism. No place in Sutta does the context of anatta forward or imply the negation, the denial of the Soul "most dear, the light, the only refuge" [SN 2.100, AN 4.97], but rather, instructs and illuminates to the unlearned what the Soul was not.

The anatta taught in the Nikayas has merely relative value, it is not an absolute one. It does not say simply that the Soul (atta, Atman) has no reality at all, but that ego-conceptions (the 5 aggregates), with which the unlearned man identifies himself, are not the Soul (anatta) and that is why one should grow beyond them, become detached from them and be liberated. Yet becoming attached to "detachment" continues to turn the wheel of samsara. Since this kind of anatta does not negate the Soul as such, but rather, ensnares it more deeply into the ego's attachment to desire, the root of all suffering. The concept of annata, then, denies cognitive reality to those ego-conceptions that constitute the non-self (anatta), yet at the same time sets up another conception of "self" based on the delusional pursuit of "non-self." In this way, both the conception of "self" and the pursuit of "non-self" reveal themselves to be of no ultimate value. Instead of nullifying the atta doctrine--the pursuit of the "non-self," by negation as it were, the doctrine of the "non-self" proves itself to be a Way illuminated by the darkness that results from all mental conceptions about "soul" and "non-soul" leading to Nothing, or to sunyata, the concept of the Void which "is" beyond conceptionns of presence and absence, beyond categorical thought, yet, like the Tao, remains inexhaustible and ever-present.

It is of course true that the Buddha denied the existence of the mere empirical “self” in the very meaning of “my-self” (this person so-and-so, namo-rupa,an-atta), one might say in accordance the Buddha frequently speaks of this Self, or Spirit (mahapurisha), and nowhere more clearly than in the too often repeated formula 'na me so atta’, “This/these are not my Soul” (na me so atta’= anatta/anatman), excluding body (rupa) and the components of empirical consciousness (vinnana/ nama), a statement to which the words of Sankhara are peculiarly apposite.

Further, in the same section:"There is that dimension where there is neither earth, nor water, nor fire, nor wind; neither dimension of the infinitude of space, nor dimension of the infinitude of consciousness, nor dimension of nothingness, nor dimension of neither perception nor non-perception; neither this world, nor the next world, nor sun, nor moon. And there, I say, there is neither coming, nor going, nor stasis; neither passing away nor arising: without stance, without foundation, without support [mental object]. This, just this, is the end of stress." (Udana VIII.1)

[edit] In other Eastern traditions

Many other East Asian traditions present something very similar to the apophatic approach: for example, the Tao Te Ching, the source book of the Chinese Taoist tradition, asserts in its first statement: the Tao ("way" or "truth") that can be described is not the constant/true Tao.

[edit] See also

[edit] External links and resources

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