Pseudo-Dionysius: Mystical Theology chs. 3-5
Chapter 3 of Mystical Theology summarizes and explains the thrust of the author’s previous writings, Theological Representations, The Divine Names and Symbolic Theology. Only one of those, The Divine Names, is still in existence. The editors/translators seem to think the other two may by fictitious.
Real or not, Ps-D describes his prior works as exercises in affirmative theology from the top down, as affirmative theology is descent from the summit to the base of the mountain. His first work Theological Representations examined the “notions most appropriate to affirmative theology” (138). These are high concepts like the divine, the good, oneness, Trinity and the economy (i.e. the workings) of the Trinity. The Father, Son and Spirit are like lights streaming from the “indivisible good” or like sprouts springing up from the source, but remaining indivisible from it and each other. The incarnation is discussed, as well as “other revelations of scripture” (138-139).
The Divine Names is the next stop down the mountain. In it the author describes the conceptual names used to describe God, such as good, life, power, wisdom, etc. (139).
Symbolical Theologydiscusses analogies used of God in the scriptures. By analogies, Pseudo-Dionysius mean when the Bible speaks of God being angry, grieved, engaged in cursing and swearing oaths, and other human sort of behaviors. The author points out that as we go “down” through his previous writings, words become more abundent. I’m not sure I get his point entirely so I’ll just quote him,
“The fact is that the more we take flight upward, the more our words are confined to the ideas we are capable of forming; so that now as we plunge into that darkness which is beyond intellect we shall find ourselves, not simply running short of words but actually speechless and unknowing” (139).
So as we go up, our words and ideas fall, one by one, along the wayside until only the highest ones remain and then none remain.
Having already descended through affirmation, we now ascend through negation. But why must we start from the lowest category when engaging in negation? The author’s answer is that when engaged in affirmation, one must begin with the concepts which are most like that which is beyond affirmation. So when engaged in negation, one must negate what is lest like that which is beyond negation. As he writes on page 140, “Is it not closer to say that God is life and goodness rather than he is air or stone? Is it not more accurate to deny that drunkeness and rage con be attributed to him than to deny that we can apply to him the terms of speech and thought?”.
Chapters 4 and 5 put negative theology into practice from bottom to top. Chapter 4 begins by denying concepts associate with material objects. The Source is not inexistent, lifeless, speechless, mindless. It lacks a material body, shape, form, quality, quantity, weight, location, visibility and tactility. It is not perceived or perceptible, disordered, disturbed or passionate. It does not become dark. It does not change, decay, divide, ebb, flow, or lose anything (141).
Chapter 5 continues with higher concepts. The Source is not soul or mind. It does not have imagination, conviction, speech, understanding, nor is it any of those things. It is not number, order, greatness, smallness, equality, inequality, similarity, dissimilarity, movable, moving or resting. It is not, nor does it have power, light, life, substance, eternity, time, kingship, wisdom, oneness, divinity or goodness. It is not a spirit, as it is commonly understood. It is not sonship, fatherhood, or anything else that is knowable. It is neither non-being or being (141).
The author concludes,
“We make assertions and denials of what is next to it, but never of it, for it is both beyond every assertion, being the perfect unique cause of all things, and, by virtue of its preeminently simple and abosulute nature, free of every limitation, beyond every limitation; it is also beyond every denial” (141).
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