2. Apophatic theology and its vicissitudes

2020 ◽  
pp. 29-55
Keyword(s):  
2019 ◽  
Vol 13 (4) ◽  
pp. 477-485 ◽  
Author(s):  
Roman Murawski

Abstract Nicholas of Cusa was first of all a theologian but he was interested also in mathematic and natural sciences. In fact philosophico-theological and mathematical ideas were intertwined by him, theological and philosophical ideas influenced his mathematical considerations, in particular when he considered philosophical problems connected with mathematics and vice versa, mathematical ideas and examples were used by him to explain some ideas from theology. In this paper we attempt to indicate this mutual influence. We shall concentrate on the following problems: (1) the role and place of mathematics and mathematical knowledge in knowledge in general and in particular in theological knowledge, (2) ontology of mathematical objects and their origin, in particular their relations to God and their meaning for the description of the world and physical reality, (3) infinity in mathematics versus infinity in theology and their mutual relations and connections. It will be shown that—according to Nicholas—mathematics and mathematical thinking are tools of rationalization of theology and liberating it in a certain sense from the trap of apophatic theology.


2013 ◽  
Vol 4 (1) ◽  
pp. 21-30
Author(s):  
Karl Schudt ◽  

2015 ◽  
Vol 7 (2) ◽  
pp. 21-34
Author(s):  
William Wainwright

Recent students of mysticism have sharply distinguished monistic from theistic mysticism. The former is more or less identified with the empty consciousness experience and the latter with the love mysticism of such figures as Bernard of Clairvaux. I argue that a sharp distinction between the two is unwarranted. Western medieval mystics, for example, combined the apophatic theology of Dionysius the Areopagite with the erotic imagery of the mystical marriage. Their experiences were clearly theistic but integrally incorporated ‘monistic moments’. I conclude by discussing Nelson Pike’s claim that these monistic moments were themselves phenomenologically theistic.


2017 ◽  
Author(s):  
Amer Dardagan

In order to truly be able to understand the phenomenology of Stećak tombstones in its total complexity, the Stećak primarily needs to be viewed through philosophy (Neoplatonism), theology (Cataphatic and Apophatic theology) and through the practice of theurgy and alchemy (work on stone and metal). It is very difficult to understand the symbols on Stećak tombstones without the essential knowledge of the basic principles and philosophy of Neoplatonism and Hermeticism, so even the most dedicated researchers of Bosnian Middle Ages observed Stečak symbols only as a decorative motifs denying the tombstones' enormous amount of "philosophical and spiritual content" that greatly can help in the study of the religious character of the Bosnian Church in the Middle Ages. To understand the meaning of many symbols of alchemy and theurgy on Stećak tombstones, a researcher of Bosnian medieval spirituality has to relate himself with one world in which mystery and spirituality are central. For example alchemical imagination constantly reminds us that opposing forces in nature have to unite thus forming a special relationships in a way that through their unification the mysterious "third" occurs (Alchemical "Egg","Philosopher's Stone", "Tree of Life") that transcends an ordinary existence.


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