Results 31 to 40 of about 67 (64)
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Eckhart Review, 2001
9 OW77 (Walshe 49). 10 OW30 (Walshe 18). 11 Divine Consolation section 2. 12 Ibid section 1. 13 Ibid section 2. 14 Ibid. 15 Talks of Instruction 4. 16 E. Colledge & B. McGinn tr. & ed., Meister Eckhart: The Essential Semwns, Commentaries. Treatises and Defense. New Yolk 1981, p. 61. 17 Eckhart as a Spiritual Guide' , Eckhart Review Spring 1995, p.
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9 OW77 (Walshe 49). 10 OW30 (Walshe 18). 11 Divine Consolation section 2. 12 Ibid section 1. 13 Ibid section 2. 14 Ibid. 15 Talks of Instruction 4. 16 E. Colledge & B. McGinn tr. & ed., Meister Eckhart: The Essential Semwns, Commentaries. Treatises and Defense. New Yolk 1981, p. 61. 17 Eckhart as a Spiritual Guide' , Eckhart Review Spring 1995, p.
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Developing an Apophatic Christocentrism
Theology Today, 2003A thoroughly apophatic commitment to divine unknowability appears incompatible with the claim that God is known in Christ. The theological writings of Maximus the Confessor, however, provide a way of combining these two theological imperatives so that the more authentically apophatic one is, the more christocentric one will be (and vice versa).
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Is Hegel an Apophatic Thinker?
2017William Franke presents Hegel as an especially complicated figure for the history of apophatic thinking in the West. On the one hand, Hegel symbolizes the antithesis of apophatic thought. He is the philosopher of the articulated whole, the great synthesizer for whom everything can and must be said. However, on the other hand, from Franke’s exploration,
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Hegel and the Negation of the Apophatic
2017This chapter looks at the strained yet fecund relationship between Hegel and the apophatic. For on the one hand Hegel is known as the champion of revelation, of enunciated truth in its most manifest expression as world Spirit. Yet, on the other hand, this manifestation is regulated by an ever-present negation, so that Hegel becomes the impetus for so ...
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Apophatic and Cataphatic Theology
2012The terminology of “apophatic” and “cataphatic” theologies, that is, the use of negation ( apophasis ) and affirmation ( kataphasis ) in our ways of talking about God, was introduced into Christian theology by the probably early-sixth-century author who wrote under the pseudonym of the Apostle Paul’s convert, Dionysius the Areopagite (generally ...
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