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Dionysius the Areopagite, possibly a Syrian monk from about the end of the 5th Century, seems to have framed his apophatic theology with reliance on the Platonist tradition, possibly through Proclus (410-485). Dionysius became the fount of all apophatic theology in the Christian Church. Yet, note the paradoxical truth in the following words from him:
Why do the sacred writers speak of God sometimes as Yearning and Love, and sometimes as the Object of these emotions? In the one case, He is the Cause and Producer and Begetter of the thing signified; in the other, He is the Thing signified Itself. Now the reason why He is Himself on the one hand moved by the quality signified, and on the other causes motion by it, is that He moves and leads onward Himself unto Himself, Who is the only ultimate Beauty and Good—yes, as being His own Self-revelation and the bounteous Emanation of His own transcendent Unity. The motion of yearning [is] … pre-existent in the Good, and overflowing from the Good, once again returns to the Good. (The Divine Names, trans. C.E. Holt)
Recall, as we ponder this beautiful passage by Dionysius, this anonymous mystic is accepted within the Christian tradition of East and West, and, thus, his writings have not been declared heretical. Still, he appears to say what many in, for example, Vedanta teach. With some adjustment of language but parallel thought, you could place the words of Dionysius in the mouth of many mystics of varied paths, East and West, BCE and CE.
Observe what he says of Love, even though he is primarily an apophatic theologian. I will translate.
God is the Source of Love. God is the Destination of Love. God, though Immovable, is moved by Love. God, though transcendently alone, sends forth the motion of Love to be loved with and as Love. This movement from God, called Love, is for the return of the same Love to God. All yearning for Love, a motion emanating from the One into the many, all as the manifestation of God, is pre-existent in non-motional form in God. Love, as motion, becomes Love prior to motion, for Love as motion is potential in God. This motion overflows, returning to God.
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Therefore, when one is oneed with God, one is oneed with Love in Love. Then, one participates in this ever-return of the motion of Love inhering in the One and sent forth, for God, as Love, receives the reciprocally given Love. Very simply put, the message we receive and give to share in this motion is the message of Love.
In a meeting around Breakfast, a church group was meeting. We were asked our opinion on a theological matter. The presenter asked a dear lady why she came to the conclusion she maintained before the group. Her simple, gentle response was, “Because, God to me is love.” Amen!
Now, some of my friends who are dearly afraid of presenting a view of God is Love that is compromising need not get upset, presently. For Love in no way is compromising; rather, Love is unifying. Dare I say that the presentation of God in much Christianity, while speaking of Love, has often been of a God more attuned to our sense of justice than Love? Yes. Therefore, I prefer to over-state the fact of Love, if one would judge me to do so, than to understate the radicalism of this Love more gracious than the kataphatic statements and images which are, based largely, on our sense of Love, not Love. And our sense of Love still fails, at its grandest eloquence, to voice aptly the Love that makes the galaxies spin and our hearts pine for Home.
Spiritual Exercises
1.Reflect on Al Hallaj’s sagely saying. What about it makes you uncomfortable? What about it is inspiring to you? What about it reflects the teaching of Dionysius?
2.Listen to the music and lyrics of Madonna's Frozen. Imagine the words being the words of Christ to you. Or imagine the words being the words of God-as-you-understand-God to you. Imagine the words being your words to someone that you love and seems deeply hurting, lost, and unable to feel loved by Love. What are feelings that arise in hearing the music and words? What would it be like for you to love like Christ, loving those who need a frozen heart melted, so they can know True Love, being loved and able to love like Christ?
3.Will you commit to speak only loving thoughts for one week? Why not try it?
4. Why do you think even the apophatic theologians, among all religions, have stressed the need to proceed via the path of love toward the experience of God as Transcendent?
5.Why do you think many persons use both kataphatic and apophatic aspects of spirituality, moving from one to the other, as their path of Devotion?
6.What might be a danger of a kataphatic-only spiritual path? An apophatic-only spiritual path?
7.Do your daily meditation and spiritual reading.
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