The Way of Not Knowing and Purification
The apophatic way, according to Dionysius and Lossky is the, begins with an acknowledgement of God’s incomprehensibility. It is “the one definition proper to God–if we make speak here of definitions.” (31) It is God’s incomprehensibility that is the ground on which every other apophatic contemplation rests. It is at once the beginning and the ending of the apophatic way. From there one must begin to purify their intellect and words of conceptions of God which in order to reach a more perfect knowledge of God’s unknowableness. This perfect knowledge, or rather, this perfect ignorance, is only possible by grace. To even take the first step, a step of awareness of God’s utter incomprehensibility, is a step requiring the intervention of the divine gift. “This awareness of the incomprehensibility of the divine nature thus corresponds to an experience: to a meeting with the personal God of revelation.” (34) Coming to the un-knowledge of God, the ignorance of God’s true nature, is again, not the privilege and prerogative of the highly trained theologian with bundles of letters after their name. Beginning the ascent to union with the God of love is an act solely brought on by the initiative of God itself. Without grace, knowledge, no-knowledge, is not even possible. Grace is not reserved for the few, but poured out for the many. And in this gift of grace, one encounters God.
This ascent to the un-knowledge of God is again, the ascent to union.
Our spiritual ascent does but reveal to us, ever more and more clearly, the absolute incomprehensibility of the divine nature. Filled with an ever-increasing desire the soul grows without ceasing, goes forth from itself, reaches out beyond itself, and, in so doing, is filled with yet greater longing. Thus the ascent becomes infinite and the desire insatiable. This is the love of the bride in the Song of Songs: she stretches out her hands towards the lock, she seeks Him who cannot be grasped, she calls Him to whom she cannot attain…she attains to Him in the perception that the union is endless, the ascent without limit. (35)
The apophatic way is above all, Lossky says, an attitude which rejects the temptation to create ideas, language, and concepts about God. The pursuit of theology, for intellectual enjoyment or mere knowledge is the opposite of this attitude. Moreover, the apophatic way is not a theology that remains in the head, but it is deeply rooted in the heart, in the encounter with God, an encounter which calls for metanoia, a changing of the whole human person into a new human being. Thus, theology is also experiential, not in a shallow pursuit of ‘spiritual experiences’ or ‘getting high on God’ (the apophatic way does not exclude the possibility of experiencing the deep absence of the spiritual desert, the dark night of the soul). These experiences are not always joyful consolations, the feel-good moments. After all, the whole purpose of the apophatic way is purification, and purification often comes only in the intensity of fire.
Thus the apophatic way appears to walk a careful charted course between the intellectual pursuit of theology for its own sake and the shallow unreflective experientialism of an unreflective faith. Intellectual speculation, using concepts and language to try to talk about God, is abstract and sails much too close to the shoals of idolatry. Experientialism is equally problematic in that it rarely identifies itself with an acknowledgement of the utter transcendence of God, settling instead for an immanence that is all too often co-opted for the sake of personal benefit.
Apophaticism is above all contemplative: “raising the mind to those realities which pass all understanding.” (43).
Now Lossky would like disagree with my description of apophaticism as a type of theology or method or even a way of thinking about God. Apophatic theology is not meant to turn Christianity into a philosophy about the Abstract. Lossky returns to the heart of the Church’s proclamation: “communion with the living God” is made possible by the apophatic.
That is why, despite all their philosophical learning and natural bent towards speculation, the Fathers of the eastern tradition in remaining faithful to the apophatic principle of theology, never allowed their thought to cross the threshold of mystery, or to substitute idols of God for God Himself. (42)
Union with God is impossible if one is speaking and thinking of God with concepts and words that are not appropriate for God or ideas that reflect more of us than of God: the danger is to create God in our own image. Apophaticism is the guard against idolatry, the preserver of Divine Other-ness, the road of communion with the Unknowable.
Essence and Energies: Incarnation and Incomprehsibility
If God’s essence is unknowable, what then can we say about God? Anything? Nothing? How is it that the apophatic theologians of the early Christian communities were able to still say things about God rather than simply sitting in an eternal muck of indifference? Moreover, how can one remain apophatic and at the same time affirm the essential mystery of the Christian faith: the Incarnation?
Lossky, strangely enough, doesn’t go into much detail on this issue in this chapter. But he does mention that Dionysius contends that in Jesus’ humanity, God manifested itself while maintaining its hiddenness and incomprehensibility.
Suffice it to say, that so far, I understand that there is a distinction made between essence and energies. God’s essence is God’s nature, which is unknowable. God’s energies are God’s actions in the world. Energies are what come after God has passed by. Thus we can speak, to a limited degree I think, about God’s energies, however those energies do not reveal God’s essence, God’s inner nature. Thus, Jesus would be seen as an Incarnation of God’s energy, but, an energy which participates in the essence of God.
More on this at a later date.