Tag Archives: apophatic

God, Analogy, and the Metaphysics of Participation

by Robert Fortuin There’s an interesting post over at Tom Belt’s Open Orthodoxy blog—“Lost in Translation” (part 1 and part 2)—which developed into a conversation about a conversation. The post and the subsequent comments concern a topic of great importance. … Continue reading

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Dionysian Ponderings: Beyond the Beyond … and then Beyond

“Dionysius adopts the doctrine of God as ‘nameless,’ ‘unknowable,’ and ‘beyond being’ from the Neoplatonic tradition established by Plotinus,” writes Eric Perl, “and his thought can be understood only in that context” (Theophany, p. 13). We will need to revisit … Continue reading

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Dionysian Ponderings: Transcendence and the Plotinian One

I come to my reading of the Corpus Areopagaticum with a specific understanding of divine transcendence, an understanding which I will be testing along the way. We might put it this way: God infinitely surpasses all creaturely distinctions and dualities—transcendence … Continue reading

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Trinity, Logic, and the Transcendence of Transcendence

Philosopher Dale Tuggy believes he has a decisive proof against the coherency of the catholic doctrine of the Trinity. It goes like this: God is a personal being, i.e., a self. By “self” is understood a being who is conscious, … Continue reading

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Analytic Theology and the One God: Where is the Mystery?

Once the transcendence of Transcendence has been properly grasped, many of the objections advanced against the catholic doctrine of the Holy Trinity lose their persuasive power. Perhaps they have some purchase among analytic philosophers attached to the univocity of being; … Continue reading

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Creatio ex Nihilo: The Grammar of Transcendence

“The Rule of Truth that we hold is this: There is one God Almighty, who created all things through His Word. He both prepared and made all things out of nothing, just as Scripture says: For by the word of … Continue reading

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Dumitru Staniloae: The Knowledge of Faith

Dumitru Staniloae begins his chapter on the knowledge of God by distinguishing between rational knowledge and apophatic knowledge; and over the course of the chapter he unpacks, contrasts, and synthesizes these two forms of knowledge. I was surprised, therefore, when … Continue reading

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