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| | Negative theology - Wikipedia, the free encyclopedia |
 | | Negative theology is present in the Upanishads of Hinduism, when Hindu Vedantic theologians speak of the nature of Brahman. | | | Negative theology has a place in the Western Christian tradition as well, although it is definitely much more of a counter-current to the prevailing positive or cataphatic traditions central to Western Christianity. | | | In Negative theology, it is not necessary to know the essence of God - God's essence cannot be spoken of, and may only be described as ineffable - knowledge of God is true knowledge, only when it is limited to what is revealed, and does not presume to venture beyond this. |
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http://en.wikipedia.org/wiki/Negative_theology
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| | Theology - Wikipedia, the free encyclopedia |
| | Vaishnava Theology is the theological discourse concerning the Hindu deity Vishnu and/or one of His avatar. | | | Theology Proper - God or the divine: attributes, nature, and relation to the world. | | | Covenant theology, an interpretive grid that understands God's plans in the Old and New Testaments as being a result of God's covenant with his chosen people. |
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http://en.wikipedia.org/wiki/Theology
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| | [No title] |
| | Negative theology entails a questioning of all the certainties, all the predications, which the Church has invested with such authority, and in which it has trusted. | | | The very purpose of theology is to praise and worship God; the words we use of him will lead others to such a knowledge of him that they too praise and worship him. | | | Affirmative or cataphatic theology, admitting that we must use words to speak of God, praises him while acknowledging any name is inappropriate and that it cannot express what he is in himself, only an approximation by which humanity may invoke him. |
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http://www.op.org/eckhart/Essay.html
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| | CTSA MEDIEVAL ABSTRACTS 2003 |
| | Theology was adopted by the schools and by the universities that grew out of them in opposition to the faithful lectio of the monasteries. | | | On the one hand this suggested that reason should be used to assist faith to best work out what is to be believed (hence theology); on the other it meant a new openness to a mystery which is beyond understanding. | | | This does not make Abelard the sort of rationalist that he is sometimes suggested to be; it simply means that he recognised the problem of conflicts and contractions in the received faith. |
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http://faculty.cua.edu/gorman/ctsa03ab.htm
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| | Heidegger - a theology to come |
| | Negative theology has a version of the doctrine of revelation which might be rendered thus. | | | And, in truly apophatic style, he defines the being and action of this realm negatively: ‘God is neither “a being” nor a “not-being” - and also not commensurate with be-ing’. | | | It is a theology which deconstructs itself even as it is being written, in the belief that God is ultimately ‘Other’, totally impassable and unthinkable by human minds: |
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http://www.southcom.com.au/~gjd/heidegger.html
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| | Prolegomena to a Bahá'í Theology |
| | In making affirmations about God, Bahá'í theology employs a manifestation theology, that is, a theology of the metaphysical reality of the prophet or divine manifestation and his teachings rather than a theology of God. | | | Bahá'í theology cannot be dogmatic in the normal sense of the word, that is, a final and duly perceived infallible doctrine imposed upon the believers by the institutions of religion. | | | Bahá'í theology is, moreover, based in faith rooted in the person of Bahá'u'lláh and his divine revelation, has a strong metaphysical bias, eschews dogmatism, and welcomes diversity. |
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http://www.bahai-studies.ca/archives/jbs/jbs.5-1.mclean.html
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| | Derrida and Nonsense Theology |
| | Ordinary negative theology, of course, fails once again, providing semiotic closure where there should be none, notwithstanding the ontic moves (such as that "God is beyond God") attempted in some sources. | | | Nonsense theology of vowel sounds, in fact, strikes me as a faithful and satisfying description of the "grounds," if not foundations, of the way things are and aren't. | | | The nonsense theology in its vowel incarnation in Mediterranean spirituality is not Derridian itself, but is in some ways more Derridian than Derrida. |
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http://www.metatronics.net/lit/derrida.html
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| | lecpr1 |
| | Sankara's negative theology is rooted, above all, in his reading of the Upanishads, a part of the Hindu Scriptures and, for Sankara, the most important part. | | | Ramanuja's attack on Sankara's negative theology is thus partially based on Scripture and on what the Sankarites themselves said of God. | | | We have been studying two species of Negative Theology taken as an ontological doctrine, one propounded by the 6th century Christian Thinker Maximus the Confessor (580-662), and the other propounded by the 10th century Hindu thinker Sankara. |
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http://personal.stthomas.edu/jdkronen/lecpr1.html
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| | [No title] |
| | For Derrida a negative theology “consists of considering that every predicative language is inadequate to the essence, in truth to the hyper-essentiality (the being beyond being) of God.” Accordingly then only a negative attribution can approach God. | | | Thus we return to the ‘armed neutrality of differánce’; “
by showing that any debate about the existence of God is beset by the difficulties which typically inhabit such debates, by their inevitable recourse to binary pairs which can not be made to stick.”. It is easy to see why some are uncomfortable with Caputo’s claims. | | | An examination of Derrida’s arguments concerning negative theology shows an important point of convergence with traditional Buddhist thought. |
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http://home.messiah.edu/~mk1202/buddhasdeconstruction.doc
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| | Kant's Theistic Solution |
| | Kant's approach to theology is typically characterized as implying, in the words of Cupitt, 'a non-cognitive philosophy of religion which leaves the believer to be sustained in a harsh world by nothing but pure moral faith'.12 But in fact, Kant's theological and religious views are not so 'bleak and austere' as is often assumed. | | | One of the main purposes of CPR is to prepare the way for such a theology by replacing the positive noumenon with the negative noumenon--i.e., by replacing the rationalist belief in a speculative realm which transcends the phenomenal world with the Critical belief in a practical realm which is revealed in and through moral experience. | | | Although some theologians fear that Kant's criticism of traditional rational theology could, in the long run, have a detrimental effect on the ordinary religious believer, Kant's disagreement with such a 'sophisticated' conjecture is explicit and to the point: In religion the knowledge of God is properly based on faith alone.... |
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http://www.hkbu.edu.hk/~ppp/srp/arts/KTS.html
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| | Apophatic Theology in the Classical World |
| | The set of beliefs which, along with faith and practice, are the core of a religion, are not merely given by the founder or prophet of the religion and then passively handed down to believers through the generations. | | | Apophatic theology might at first glance seem to be incompatible with the most affirmative form of cataphasis, faith. | | | In contrast with revealed theology is natural theology, which holds that human reason alone can acquire knowledge of the divine, that human understanding of God is not entirely dependent upon His self-disclosure. |
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http://bahai-library.com/personal/jw/my.papers/apophatic.html
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| | Apophatic |
| | Negative theology (sometimes called the apophatic tradition) means opening to the mystery of the divine presence within us which transcends the capacity of every human faculty. | | | But in stripping from our mind its delusions about God we prepare it for the truth, and in eliminating all that is not God, we begin to penetrate to the heart of the mystery. | | | Where meditation was encouraged it was so often of an active kind that it could easily drive out any temptations to contemplation. |
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http://www.orednet.org/~jflory/apophatic.htm
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| | Amazon.com: Act and Being: Towards a Theology of the Divine Attributes: Books |
| | Through a rejection of the negative way and an affirmation of a trinitarian theology of revelation Gunton masterfully cuts to the root of many of the problems of ancient and modern treatments of the doctrine of God. | | | This leads to a rejection of the Thomistic doctrine of analogy, instead arguing from a nuanced Barthian theology of revelation that owes much to Scotus for a pneumatological doctrine of univocal theological language. | | | After two thousand years of theological discussion there seems to be little clarity about the kind of being that God is. "Act and Being" — Colin Gunton's last book before his untimely death in spring 2003 — explores this topic with brilliance, offering a fresh, meaningful understanding of the defining characteristics of the deity. |
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http://www.amazon.com/exec/obidos/tg/detail/-/080282658X?v=glance
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| | Rejection of Pascal's Wager: The God of Systematic Theology |
| | Systematic theologians claim to be able to discover the attributes of the divine being. | | | The standard theological response is that God's true nature can never be fully comprehended by mortal and finite beings, but that this list of attributes helps us to understand, in an imperfect and indirect way, God's nature. | | | The layman should not be surprised that the Christian God is claimed to be unlimited in all things. |
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http://www.geocities.com/paulntobin/godattribute.html
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| | [No title] |
| | Act and Being: Towards a Theology of the Divine Attributes is a straightforward rethinking of the divine attributes according to God's trinitarian activity in human history. | | | Act and Being: Towards a Theology of the Divine Attributes. | | | In the chapter “From Scripture to Scotus” Gunton points the way out of the thicket of negative theology. |
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http://www.ptsem.edu/Publications/psb/vxxvn3/v25n3p353.htm
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| | The Eclectic Satyr - The Cataphatic Way |
| | Apophatic theology serves to show how Deity is different from us, to keep a distance between the Divine and us, whereas cataphatic theology serves to show how Deity is with us and near to us, to mark the interface points between the Divine and us. | | | As far as apophatic theology goes, I say the Creator is not a human form, and that the Gods and Goddesses are not made of natural substance. | | | Pagan theology is nearly totally cataphatic: the Gods and Goddesses are all described positively, and, where applicable, the Creator too, though formless, is given a positive description (see the Gayatri Mantra in Hinduism for an example). |
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http://eclecticsatyr.hostultra.com/cataphatic.htm
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| | testpr |
| | What is one argument for negative theology taken as an ontological doctrine? | | | What is the central argument for negative theology taken as an epistemological doctrine? | | | How does negative theology taken as an epistemological doctrine differ from negative theology taken as an ontological doctrine? |
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http://personal2.stthomas.edu/jdkronen/testpr.html
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| | Pensate Omnia |
| | The negative names, without revealing the divine nature to us, set aside everything that is alien to it. | | | I'm a seminarian at Holy Cross Greek Orthodox School of Theology in Brookline, Mass., but the views expressed on this blog are my own and do not necessarily reflect the opinions of the seminary leadership. | | | In matters theological, I try to represent the present-day and historical consensus of the Church, but no one is all-knowing or perfect (except God); in matters pastoral, please talk to your local parish priest. |
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http://pensateomnia.blogspot.com/2004/07/vs.html
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| | Dominican School of Philosophy & Theology: Gregory Rocca |
| | Gregory reconciles Aquinas's claim of Gods' incomprehensibility with his theological truth that God is infinitely perfect and self-subsistent. | | | Gregory shows what can be gleaned from Thomas's theological epistemology of the divine names, central to the question of how the Church can speak of the God who transcends all thought and speech. | | | Questions are the velcro of the mind, when answers attach themselves, they stick forever. |
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http://www.dspt.edu/docs/faculty/gregory_rocca.asp
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| | Table of contents for Library of Congress control number 2003011997 |
| | Aquinas' Positive Theology of the Divine Names I. Divine Names A. Theory of Names B. On Naming God II. | | | A Brief Survey of Negative Theology in the Hellenistic and Patristic Traditions I. Authors before Pseudo-Dionysius II. | | | The Richness of God's Existence in Aquinas' Theology III. |
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http://www.loc.gov/catdir/toc/ecip044/2003011997.html
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| | Theological Studies: Aquinas on god-talk: hovering over the abyss. (positive and negative theology)@ HighBeam Research |
| | For Aquinas, positive theology, the belief that true judgments about God can be made, takes precedence and provides the foundation for systematic theology, but negative theology, awareness of God's essential hiddenness, provides a corrective dialectic. | | | The meaning of concepts as applied to the divine cannot be known according to Aquinas; thus conceptual agnosticism is joined to judgmental truth. | | | Aquinas uses analogy to balance positive and negative theology in his understanding of God-talk. |
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http://www.highbeam.com/library/doc0.asp?DOCID=1G1:14695264&refid=holomed_1
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| | A Few Thoughts on the Church Fathers |
| | The positive theology of these early Eastern fathers influenced the Eastern church just as profoundly as the negative theology of the Western fathers influenced the Western church. | | | After studying the church fathers of both East and West, I realize that a single element of theological thought has divided these two churches so profoundly. | | | Individuals had free will, and thus, had the ability to choose their own destiny after death. |
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http://www.suite101.com/article.cfm/church_history/23232/2
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| | NEGATIVE |
| | What I am trying to do is to go beyond the approach that says Perec's autobiographical works skirt the unsayable and then concentrates on their genesis, strategies, and models of production, as for instance in the exemplary work of Philippe Lejeune. | | | But since I have said that I won't pursue this avenue (comparison of shared backgrounds), I want instead to explore briefly Derrida's sense of the not, the ne pas parler, the comment of the ne pas parler. | | | He confines himself in this essay to discussing negative theology in the Greek and Christian contexts, leaving out those of Jewish and Muslim thought. |
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http://saber.towson.edu/~baker/negative.htm
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| | [No title] |
| | As cause, the divine is all in all--and so addressed, metaphorically, by affirmative or kataphatic theology (P, I, 458B), but as super-essential, the divine is nothing in anything--and so most properly addressed by negative or apophatic theology (P, I, 458A-B). | | | 810-877) arises here as pivotal because he establishes for the Western mystical traditions the essential interplay of apophatic theology and apophatic anthropology within a mystical conception of the cosmos. | | | Just as the divine and/or human subject in Eriugena constitutes the placeless place of places in whose absent presence everything and nothing would appear, so the "goodfornobody" at the heart of the Wake marks a void out of which and into which the multivalent thoughtsam and jetsam of the Wake-world would flow. |
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http://www.soc.ucsb.edu/projects/ct3/docs/MakerMateswithMade.doc
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| | Amazon.co.uk: Flight of the Gods: Philosophical Perspectives on Negative Theology (Perspectives in Continental ... |
| | Subjects > Religion & Spirituality > Christianity > Theology > General | | | The "death of God", as the editors say in their introduction, announces not so much the death of the old God, but rather the death of the god who put himself on his throne: autonomous human reason. | | | Amazon.co.uk: Flight of the Gods: Philosophical Perspectives on Negative Theology (Perspectives in Continental Philosophy S.): Books |
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http://www.amazon.co.uk/exec/obidos/ASIN/0823220354
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| | Flight of the Gods: Philosophical Perspectives on Negative Theology |
| | This collection of essays tries to answer the question how to speak about God after the death of God. | | | Although they acknowledge the ‘death of God’, such philosophers as Tillich, Ricoeur and Weischedel still succeed in finding creative ways to connect God and being. | | | Are there echoes of the old tradition of Neoplatonic and Christian negative theology in the specific embarrassment we experience today in speaking of God? |
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http://www.arsdisputandi.org/publish/articles/000033/article.htm
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| | Le Dieu Néant |
| | This analysis of negative theology sheds new light on the differences between major intellectual currents of European philosophy (scholasticism, Italian Neoplatonism, German and French mysticism, occultism), while introducing useful distinctions into the history of the Dionysian tradition itself. | | | It also attempts to differentiate between the negative theology specific to Dionysius, and those elements of negative thinking peculiar to Hermetism and the Christian Cabala. | | | Readership: All those interested in intellectual history, and specifically in the impact of theology on Pre-Modern culture. |
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http://www.brill.nl/product.asp?ID=558
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| | Find in a Library: Derrida and negative theology |
| | Find in a Library: Derrida and negative theology | | | WorldCat is provided by OCLC Online Computer Library Center, Inc. on behalf of its member libraries. |
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http://worldcatlibraries.org/wcpa/ow/05cd2c51a84e9ea2a19afeb4da09e526.html
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