By Oliver Davies, Denys Turner
Destructive theology or apophasis--the concept that God is healthier pointed out when it comes to what we can't learn about him, when it comes to "absence", "otherness", "difference"--has been influentiual in sleek Christian concept, resonating because it does with secular notions of absence, otherness and distinction built in contemporary continental philosophy. top Christian thinkers now supply a number of vital new views in this culture, either historic and modern, to teach how a size of negativity has characterised not just conventional mysticism yet so much different types of Christian concept through the years.
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Additional info for Silence and the Word: Negative Theology and Incarnation
Is after all intelligible enough to us, for we can ask it out of our own native resources of creaturely cognitive capacity. As Geach points out, ‘cause of . . ’ has an earthly sense, comprehensible to us; so does ‘ . . every mutable thing’. So what the ﬁve ways prove – I will allow that you can doubt if they succeed, but not that they are intended as anything less than proofs – is simultaneously the existence of and the unknowability of God. But only such demonstrated unknowability deserves the name ‘God’; which is why Thomas says that what is thus shown is what all people call by that name.
Every mutable thing’. So what the ﬁve ways prove – I will allow that you can doubt if they succeed, but not that they are intended as anything less than proofs – is simultaneously the existence of and the unknowability of God. But only such demonstrated unknowability deserves the name ‘God’; which is why Thomas says that what is thus shown is what all people call by that name. Now the argument for the divine simplicity in Prima pars, question three, is designed to demonstrate the precise ‘how’ of that ultimate divine ‘otherness’ so that we could not confuse that divine otherness with any lesser, created form of otherness.
Wisdom is hidden, it defeats encapsulation in the linguistic devices of the wise (lists, proverbs, analogies), not because The hiddenness of God it is a reality beyond the being of the world, but because of its extent and complexity. It is not situated beyond ﬁnite bounds, but is boundless. The riddle of a search for a ‘place’ which is not-a-place thus presents a certain sort of transcendence of wisdom. Wisdom ‘goes beyond’ the grasp of the human mind in its inexhaustible extent, and divine wisdom transcends human wisdom because God alone comprehends all.