I still have quite a difficult time summarizing what exactly my studies are circling around. Most of the time, I just leave things ambiguous and say that I’m studying English and Philosophy. But, if pressed a little further, I’ll say that I’m studying ‘theology.’ Maybe a bit further, and I’ll say ‘anatheism.’ Of course that confuses many people because it sounds like some sort of New Age conglomeration of religion (which it’s not). So I have to explain: ‘Something that takes into account the critiques of atheism and the affirmations of theism.’ Or, ‘something that takes seriously doubt and faith working together.’ Puzzled looks or a polite “Oh interesting” is often the response.
Lo and behold, Richard Kearney, the author of Anatheism did an interview on CBC Ideas this past year and it’s probably the most straightforward explanation of what ‘anatheism’ is. Kearney is pretty good at breaking it down into more manageable bites.
Click here to go to the CBC website to listen to the interview.
Cusa’s dialogue between the Christian and the Pagan presents some challenging questions for contemporary Christians’ language about knowledge, certainty, faith, and how one speaks about God. I find the Christian in the dialogue to be very different from mainstream Christianity’s desire for certainty, rational proofs for the existence of God, and other efforts that inadvertently express to the wider world a degree of epistemological arrogance. (I recognize that to some degree this is a generalization.) More to it, admitting that one does not know something about God (or any other matter of faith) is seen as weakness, laziness, a lack of faith, a rejection of the Bible as a source of knowledge, and a lack of confidence in God. At worst, admitting that one doesn’t know something is seen as a sinful ignorance. Additionally, agnosticism is a target of polemical apologetics. Agnostics are, like atheists, people who’ve got it all wrong. They need to be corrected. To be shown true knowledge. While I’m not disputing the fact that agnosticism is often a mask for apathy or disinterest, I am saying that the inherent value of agnosticism for the Christian faith is underestimated. Again, some observations.
So, back to the Christian and the Pagan.
Where I last left off, the Christian had said something very peculiar about his God: “I know that everything I know is not God and that everything I conceive is not like God…” That is to say, the Christian recognizes that his intellect cannot conceive of anything like God on its own. Even if faith, which amplifies and enlightens reason, allowing one to go beyond reason, is brought into the equation, I think that this simple detail, God’s incomprehensibility, remains true.
Dialogue On the Hidden God (1444) is a short conversation, written by Nicholas of Cusa, between a Pagan and a Christian on the topic of God, specifically on how we might know, or not know, God. A Pagan comes across someone engaged in the act of worship, prostrate and weeping, and is curious. What is this person doing? Who are they worshipping? Why are they worshipping? The Pagan finds out that this person is a Christian and begins to probe as to what sort of God the Christian worships.
The knowledge of God is a mountain steep indeed and difficult to climb–the majority of people scarcely reach its base. (78)
The ‘meat and potatoes’ of Gregory’s apophaticism
The LIfe of Moses is a really good read if you are interested in getting to know Gregory’s theology a bit better. Additionally, it is also a good read for understanding an aspect of early Christian biblical interpretation. However, I’ve read this text before for the purposes of just that. So I’m actually going to jump right to the part of the text where we get into the real core of Gregory’s apophatic theology. The section in this translation is entitled ‘The Mountain of Divine Knowledge.’