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Story
Once a man attended a debate between some of the most renowned theologians in the world. They had come to debate some of the central tenets of the Christian faith and on which the major Christian communions disagreed. After one of the sessions, which concerned Christology, or the Person of Christ, one of the theologians met a man in the foyer. He said, “Sir, what do you think about our debates?” “Well,” replied the man, “I find them quite interesting.” “And,” said the theologian, “whom do you think is winning the debates?” The man replied, “I frankly have little interest in who wins or who does not win. That’s not why I came.” The baffled and offended theologian spoke, “Sir, then why are you here?” “I’m here,” spoke the man, “to enjoy seeing all you esteemed theologians act like you have me all figured out.” Then, spoke the man, “I have some sound insight for you. Better a pound of honest ignorance than a ton of thinking you understand what you can never understand.” Jesus enjoyed the remainder of the debates. “At least,” he thought, “they are trying.”
Comments
Bishop Kallistos Ware speaks of the contemplative who has seen God in nature, as moving from words to Silence. This one can say, moving from nature to Silence, “This also is thou; neither is this thou” (The Orthodox Way). “Natural contemplation,” says Ware, “signifies finding God in all things but equally in all persons.” Finding God in nature, human and otherwise, leads to understanding that while we see God, we do not see God. I am tempted to explain that, but at the heart of this way of negation, or what is called apophatic theology, is not to explain away the negation, but to let the negation lead us into Silence, where we rest in Unknowing, which is Knowing, and a Knowing, which is Unknowing. If we explain the antinomy, we negate the negation, and we are pulled back into the reference point of our mind, rather than resting in Mind.
The ancient Chinese Scriptures called the Tao Te Ching points us to this antinomy within our experience of God. Tao can be translated “Way”:
There was something formless and perfect
Before the universe was born.
It is serene. Empty.
Solitary. Unchanging.
Infinite. Eternally present.
It is the mother of the universe.
For lack of a better name,
I call it the Tao.
(Tao Te Ching, Trans. Stephen Mitchell)
Paradoxically, then, this Tao, or Way, or God, … can be spoken of in affirmation and negation. This pertains to the transcendence and immanence.
It flows through all things,
Inside and outside, and returns
To the origins of all things.
Therefore, God is beyond us, while God is with us, for God courses through every living thing, but only as the God beyond every living thing.
In Hinduism God is Saguna Brahman and Nirguna Brahman. Saguna Brahman is God with attributes: Creator, Savior, Lord, …; Nirguna Brahman is God without qualities. Again, we see the antinomy.
Christian mystic and Dominican theologian Meister Eckhart (c. 1260ff.) used “Godhead” for God-beyond-attributes. Of this Godhead nothing can be said; even to say there is a Godhead is false, for one, then, is attributing existence to the Godhead through saying the Godhead is. The Godhead, again to use the language of existence, is beyond existence; therefore, the Godhead is I AM, but I AM does not exists. Maybe the most that can be said is Godhead is Isness. Therefore, the only proper language for the Godhead, Nirguna Brahman, the Tao … is Silence.
St. Symeon the New Theologian (c. 949ff.) was one of only three persons to be esteemed to know God well enough to be given the title, by the Orthodox Church, “theologian.” The uncreated light spoke to a person he knew, and St. Symeon describes the experience, writing of the voice of Christ, “These things are but symbols and preliminaries, for you will not see that which is perfect as long as you are clothed in flesh” (Symeon the New Theologian: the Discourses, Trans. C. J. de Catanzaro). This “not seeing” the perfect, the complete, including not perceiving God as God, is central to Christian mysticism and contemplation; this “not seeing” is essential to balance the “seeing.” For the antinomy of experiencing God is, “Only in not seeing do I see; only in seeing do I not see.” If you only see, you do not see.
What, then, is the purpose of such apophatic, or not-knowing, theology? This purpose can be cited as three-fold. First, negation teaches us humbleness. Much strife arises from the assumption that we know and, thereby, those who do not see as we claim to see must be wrong. There is much “theological arrogance” in our world, and it leads, too often, to prideful divisions in the Body of Christ. Second, this “not knowing” frees us of the felt burden of having to know. Since God is Mystery, then, we carry too much of a burden, and one not willed by our kind Creator, when we think that God expects us to always be right in theology. Third, negative theology allows us to confess and celebrate the Mystery of God. With only kataphatic theology, affirming what God is, we can never appreciate the unfathomable essence of the Godhead. Persons caught in a one-sided kataphatic theology, which includes almost all the Western Church, can speak of the Mystery of God, but they can never feel it, enjoy it, and live it, for they are shaped by seeing unbalanced by not-seeing.
Story
Once a young man visited a desert monastery requesting admission. He spoke to the abbot, “Sir, may I join the community here?” Said the abbot,” Young man, what do you come seeking?” “I seek to know more about God,” replied the young man. “Then,” said the abbot, “you need to go to a seminary.” The disappointed young man inquired, “But, sir, why?” Said the abbot, “At the seminary they will tell you who God is. Here, we will tell you that none of that is really who God is.”
Reflection
Look up the word “antinomy.” What does the word mean as applied to theology?
How can your thoughts about God be used to know God?
How can abandonment of your thoughts about God be used to know God?
Are you more comfortable affirming what God is or what God is not? Explain.
How might Silence in prayer help purge us of reliance on thoughts about God?
Exercise
Sit in meditation. Think of things that you have been taught about God. With each one, repeat silently, “This is so; This is not so.” Do this for a time, then, when ready, sit in Silence with open heart and open mind to the Godhead, as Mystery.
Pray about getting involved in one ministry of outreach through your church or community?
Consider, if you are not already, sponsoring a child through Compassion International. You can find out more about Compassion International by going to www.compassion.net to read about sponsoring, in the name of Jesus, children living in poverty. Thanks! Brian K. Wilcox
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