Negative theology - also known as the Via Negativa (Latin for "Negative Way") and Apophatic theology - is a theology that attempts to describe God by negation, to speak of God only in terms of what may be said about God and to avoid what may not be said. In brief, the attempt is to gain and express knowledge of God by describing what God is not (apophasis), rather than by describing what God is. The apophatic tradition is often allied with or expressed in tandem with the approach of mysticism, which focuses on a spontaneous or cultivated individual experience of the divine reality beyond the realm of ordinary perception, an experience often unmediated by the structures of traditional organized religion.

Apophatic description of God

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. Thus, in the apophatic view, any description of the nature of God which makes "positive" statements about what God is runs the risk of being false, idolatrous, and even blasphemous. Thus, rather than producing straightforward, positive assertions about the nature of God, Negative theology speaks by way of negation (apophasis). Examples of the kinds of statements made by negative theology include:

• Neither existence nor nonexistence applies to God, i.e., God is beyond existing or not existing. (One should not say that God exists in the usual sense of the term; nor should we say that God is nonexistent.)
• There is no multiplicity in God's being. (One should not claim that god is one, or three, or any type of being. All that can be said is, whatever God is, is not multiple independent beings)
• God is not ignorant. (One should not say that God is wise since that word implies we know what wise means, whereas we only know what wise means to a human.)
• Likewise, God is not evil. (To say that He is good limits Him to what good means to humans.)
• God is not a creation (but beyond this we do not know how God comes to be)
• God is not conceptually definable in terms of space and location.
• God is not conceptually confinable to assumptions based on time.

Even though the via negativa essentially rejects theological understanding as a path to God, some have sought to make it into an intellectual exercise, by describing God only in terms of what he is not. One problem noted with this approach, is that there seems to be no fixed basis on deciding what God is not.

In the Christian tradition

One of the first to articulate the theology in Christianity was Pseudo Dionysius. Exemplars of the via negativa, the Cappadocian

Negative theology played an important role early in the history of Christianity. Three theologians who emphasized the importance of negative theology to an orthodox understanding of God, were Gregory the Theologian, John Chrysostom, and Basil the Great. John of Damascus employed it when he wrote that positive statements about God reveal "not the nature, but the things around the nature." It continues to be prominent in Eastern Christianity (see Gregory Palamas), and is used to balance kataphatic theology. Apophatic statements are crucial to much theology in Orthodox Christianity.

In contrast, some traditions in Christianity make prolific use of a concept called analogia entis (Analogy of being). By use of the analogy of being, known things and ideas are conceptually compared or projected toward a limiting concept which comprehends all possible, derivative or lesser versions of that ultimate idea. By finding relevant similarity and irrelevant dissimilarity, something of the being of God can be known. Apophatic theology is critical of this approach, presupposing that it is doomed to result in false, idolatrous conclusions, when applied to the discovery of the being of God.

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. For example, theologians like Meister Eckhardt and St. John of the Cross (San Juan de la Cruz), mentioned above, exemplify some aspects of or tendencies towards the apophatic tradition in the West. The Cloud of Unknowing (author unknown) and St John's Dark Night of the Soul are particularly well-known in the West.

In the Jewish tradition

In Jewish belief, God is defined as the Creator of the universe: "In the beginning God created the heaven and the earth" (Genesis 1:1); similarly, "I am God, I make all things" (Isaiah 44:24). God, as Creator, is by definition separate from the physical universe and thus exists outside of space and time. God is therefore absolutely different from anything else, and, as above, is in consequence held to be totally unknowable. It is for this reason that we cannot make any direct statements about God

Bahya ibn Paquda shows that our inability to describe God is similarly related to the fact of His absolute unity. God, as the entity which is "truly One" (האחד האמת), must be free of properties and is thus unlike anything else and indescribable; see Divine simplicity. This idea is developed fully in later Jewish philosophy, especially in the thought of the medieval rationalists such as Maimonides and Samuel ibn Tibbon.

It is understood that although we cannot describe God directly (מצד עצמו) it is possible to describe Him indirectly via His attributes (תארים). The “negative attributes” (תארים שוללים) relate

"God's existence is absolute and it includes no composition and we comprehend only the fact that He exists, not His essence. Consequently it is a false assumption to hold that He has any positive attribute.. still less has He accidents (מקרה), which could be described by an attribute. Hence it is clear that He has no positive attribute whatever. The negative attributes are necessary to direct the mind to the truths which we must believe.. When we say of this being, that it exists, we mean that its non-existence is impossible; it is living - it is not dead; ..it is the first - its existence is not due to any cause; it has power, wisdom, and will - it is not feeble or ignorant; He is One - there are not more Gods than one… Every attribute predicated of God denotes either the quality of an action, or, when the attribute is intended to convey some idea of the Divine Being itself - and not of His actions - the negation of the opposite." (Maimonides' Guide for the Perplexed, )

In line with this formulation, attributes commonly used in describing God in Rabbinic literature, in fact refer to the "negative attributes" - omniscience, for example, refers to non-ignorance; omnipotence to non-impotence; unity to non-plurality, eternity to non-temporality. Examples of the “attributes of action” are God as Creator, Revealer, Redeemer, Mighty and Merciful . Similarly, God’s perfection is generally considered an attribute of action. Joseph Albo (Ikkarim ) points out that there are a number of attributes that fall under both categories simultaneously. Note that the various Names of God in Judaism generally represent God as he is known, each corresponding to an “attribute of action”. The Tetragrammaton (Y-H-W-H) and the closely related "I Am the One I Am" (אהיה אשר אהיה - Exodus 3:13-14), on the other hand, refer to God in his "negative attributes", as absolutely independent and uncreated; see Names of God in Judaism.

Since two approaches are used to speak of God, there are times when these may conflict, giving rise to paradoxes in Jewish philosophy. In these cases, two descriptions of the same phenomenon appear contradictory, whereas, in fact, the difference is merely one of perspective: one description takes the viewpoint of the "attributes of action" and the other, of the "negative attributes". See the paradoxes described under free will, Divine simplicity and Tzimtzum.

In Hinduism

Perhaps the most widespread use of Negative theology occurs in the Hindu scriptures, mainly the Upanishads, where Vedantic theologians speak of the nature of Brahman - Supreme Cosmic Spirit as beyond human comprehension.

The Taittiriya hymn speak of Brahman as 'one where the mind does not reach'. Yet the scriptures themselves speak of Brahman's positive aspect also such as - "Brahman is Bliss". The idea of using these contradictory descriptions is to show that the attributes of Brahman is "similar" to one experienced by mortals but not exactly the "same" in quality or quantity.

Negative theology figures in the Buddhist and Hindu polemics. The arguments go something like this - Is Brahman an object of experience? If so, how do you convey this experience to others who have not had a similar experience? The only way possible is to relate this "unique" experience to common experiences but explicitly negating their sameness.

The most famous expression of Negative theology in Upanishads is found in the chant, neti neti, meaning "not this, not this", or "neither this, nor that" . In Brhadaranyaka Upanishad, Yajnavalkya is questioned by his students on the nature of God. He states, "It is not this and it is not that" (neti, neti). Thus, God is not real as we are real, nor is He unreal. He is not living in the sense humans live, nor is he dead. He is not compassionate (as we use the term), nor is he uncompassionate. And so on. We can never truly define God in words. All we can do is say, it isn't this, but also, it isn't that either. In the end, the student must transcend words to understand the nature of the Divine. In this sense, neti-neti is not a denial. Rather, it is an assertation that whatever the Divine may be, when we attempt to capture it in human words, we must inevitably fall short, because we are limited in understanding, and words are limited in ability to express the transcendent.

In Buddhism

There is a striking similarity between the western concept of Negative theology, and Buddhist thought concerning Nirvana, which is also unconfined to time, space, or even existence and non-existence. In the Tipitaka, the Buddhist canon of scriptures, Gautama Buddha is recorded as describing Nirvana in terms of what it is not: "There is, monks, an unborn — unbecome — unmade — unfabricated." (Udana VIII.3) Further, in the same section of the Tipitaka:

"There is that dimension where there is neither earth, nor water, nor fire, nor wind; neither dimension of the infinitude of space, nor dimension of the infinitude of consciousness, nor dimension of nothingness, nor dimension of neither perception nor non-perception; neither this world, nor the next world, nor sun, nor moon. And there, I say, there is neither coming, nor going, nor stasis; neither passing away nor arising: without stance, without foundation, without support . This, just this, is the end of stress." (Udana VIII.1)

In other Eastern traditions

Many other East Asian traditions present something very similar to the apophatic approach: for example, the Tao Te Ching, the source book of the Chinese Taoist tradition, asserts in its first statement: the Tao ("way" or "truth") that can be described is not the constant/true Tao.

See also

• Christian Meditation
• Neti neti ("not this, not that", in Hindu traditions)

External links and resources

• General
  • , Stanford Encyclopedia of Philosophy

• Christian material
  • , Austin Cline
  • , The Oxford Dictionary of World Religions
  • , Jonah Winters

• Jewish material
  • "Paradoxes", in "The Aryeh Kaplan Reader", Aryeh Kaplan, Artscroll 1983, ISBN 0899061745
  • , Ch2. in "The Handbook of Jewish Thought", Aryeh Kaplan, Moznaim 1979, ISBN 0940118491
  • Duties of the Heart , Bahya ibn Paquda - , Yaakov Feldman
  • , jewishencyclopedia.com Negative Theologie

Negativa teologio Teología negativa Théologie négative 否定神学 Апофатика 否定神學