The Apophatic Way (Part 2 of ‘The Anaphatic Way’)


II. Two ways of (not) speaking about God.

Theological discourse is (too) easily cast into two opposing methods: the kataphatic and the apophatic. The former suggests there is much we can and must say about God. The later asserts that there is far more that we cannot say about God and we must therefore be silent. Moreover, these two ways both succumb to tendency to see itself as the only way, exclusive of the other. The artificial boundary between the two is in fact much more porous and, as we shall see, Kearney takes complete advantage of this, exercising an anaphatic back and forth between the two domains. Finally, both ways show up in theology in extreme ways. Kataphatic theology is inclined towards decisive statements about God with varying degrees of certainty. Apophatic theology is equally swayed towards resolute denials that are also held with differing intensities of certainty. Both are steadfastly intent on saying something about God, whether by affirmation or denials, and both hold their statements quite tightly. The kataphatic becomes too confident in their capacity and authority to say things about God; they forget that they are talking about something inherently mysterious and unknowable. The apophatic may steer themselves too closely to the shores of apathetic silence: If we can’t say anything, why bother?

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God is dead! Uhh, which one?

Paul Ricoeur is my new found friend.

Everyone is familiar with the famous expression of the madman in The Gay Science: “God is dead.” But the true question is to know, first of all, which god is dead; then who has killed him (if it is true that this death is a murder); and finally what sort of authority belongs to the announcement of this death. These three questions qualify the atheism of Nietzsche and Freud as opposed to that of British empiricism or French positivism, whose methods are neither exegetical nor genealogical…

Which god is dead? We can now reply: the god of metaphysics and also the god of theology, insofar as theology rests on the metaphysics of the first cause, necessary being, and the prime mover, conceived as the source of values and as the absolute good. Let us say that it is the god of onto-theology, to use the expression that was coined by Heidegger, following Kant.

Ricouer, Religion, Atheism, and Faith, 445.

…everything still remains open after Nietzsche.

Ricoeur, Religion, Atheism, and Faith, 447.