Reading on into The Mystical Theology, which is described as the key text for Pseudo-Dionysius's thought, I read -
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. [MT 3]
Now, to me a crucial observation about all of this is simply that Pseudo-D seems quite happy to talk about it. Which is to say, he is quite far from speechless. He is quite confident to circumscribe the unknown by his knowledgeable words... this seems problematic to me. If this is so, then his humility is more than a little false.
It is interesting how much the theophany at Sinai is for Pseudo-D a paradigmatic encounter with the divine, in the dark cloud or shadow of the unknowing. And so it might have been if it were not for the incarnation of the Word. In Hebrews 12 we read:
18 You have not come to a mountain that can be touched and that is burning with fire; to darkness, gloom and storm; 19 to a trumpet blast or to such a voice speaking words that those who heard it begged that no further word be spoken to them, 20 because they could not bear what was commanded: "If even an animal touches the mountain, it must be stoned." 21 The sight was so terrifying that Moses said, "I am trembling with fear." 22 But you have come to Mount Zion, to the heavenly Jerusalem, the city of the living God. You have come to thousands upon thousands of angels in joyful assembly, 23 to the church of the firstborn, whose names are written in heaven. You have come to God, the judge of all men, to the spirits of righteous men made perfect, 24 to Jesus the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel...
2 comments:
Thanks Michael. Through your posts you've encouraged me to read Pseudo-Dionysius's Mystical Theology.
Could a possible rejoinder to Heb 12 be that whilst the incarnation is revelatory it is also profoundly mysterious (perhaps even more mysterious that any other revelation of God?). That is to say, if the movement in salvation history ratchets up the revelation of God (culminating with Christ) then maybe it also ratchets up the mystery of God at the same time. I'm not saying I agree with this entirely, but Kevin Hart (the guy I'm writing on for my thesis) would point out that whilst Jesus was God's full revelation (Heb 1:1-3), not everyone saw Jesus like this. Pre-resurrection most people (including the disciples) got him wrong. Not many people looked at Jesus and thought 'wow! the full revelation of God.' Post-resurrection they did better but he was also, in a sense, too much to comprehend.
I think we get at sense of this in Dionysius's third letter
"What comes into view, contrary to hope, from previous obscurity, is described as "sudden." As for the love of Christ for humanity, the Word of God, I believe, uses this term to hint that the transcendent has put aside its own hiddenness and has revealed itself to us by becoming a human being. But he is hidden even after his revelation, or, if I may speak in a more divine fashion, is hidden even amid the revelation. For this mystery of Jesus remains hidden and can be drawn out by no word or mind." (1069B)
What does this mean for my brothers and sisters at Mac Fields Anglican in Sydney's southwest? I'm not entirely sure! But I think it's great that we can say to people that they can know God in Jesus Christ (especially in such a sceptical society). However we also remind people to keep reading about Jesus, praying for wisdom, studying the word- because in one sense we don't know Jesus/God as we ought- our learning must not cease!
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