In contrast to the radically transcendent theologies of negative theology and mystical postmodernism, Kearney proposes his interpretation of God as the One who is not nor is, but may-be. Onto-theology and negative theology, that is, a theology of God as Being and a theology of God as non-being, are the two extremes that Kearney wants to avoid.
Kearney mentions that Philo’s translation of Exodus 3.14 is particularly important for in it “he insisted that God here reveals not his content (whatness-essence) but only that he exists…” (35) He then details Meister Eckhart’s commentary on Exodus 3.14 which postulates a God who is distant, yet present. This was a very muddy section for me, so I can’t really comment too much on it. Unfortunately this is where Kearney’s poetic writing style gets in the way of clarity (and for the most part, I really enjoy Kearney’s style and find it easier to understand that some other authors…this section being the exception).
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.’
Some reflections on Gregory of Nyssa’s The Life of Moses,
The Burning Bush
Since a lot of the past few posts have been hovering around Exodus 3.14, I thought it might be worthwhile to read what Gregory of Nyssa had to say about the revelation of God’s ‘name’ in and through the Burning Bush.