The mystical theology as a path of man for the divine Knowledge in the writings of Gregory of Nyssa, Dionysius Areopagite, and Maximus the Confessor
Eirini Artemi, Christos Ath. Terezis
De Medio Aevo December 4, 2019 DOI: 10.5209/dmae.66819 (opens in new tab)
Study at a glance
AI-extracted from the abstract| Characteristics | Historical analysis Peer reviewed |
|---|---|
| Citations | 8 |
| Key points | Argues that in early Christianity "mystikos" referred to three intertwined dimensions, biblical, liturgical, and contemplative, and that Gregory of Nyssa, Dionysius the Areopagite, and Maximos the Confessor held that God is known not by human understanding but through mystical theology, in which the reasoning powers become still and a knowledge beyond understanding, described as a darkness beyond light, is attained. |
Abstract
In early Christianity the term mystikos referred to three dimensions, which soon became intertwined, namely the biblical, the liturgical and the spiritual or contemplative. The biblical dimension refers to “hidden” or allegorical interpretations of Scriptures. The liturgical dimension refers to the liturgical mystery of the Eucharist, the presence of Christ at the Eucharist. The third dimension is the contemplative or experiential knowledge of God. The link between mysticcal theology and the vision of Divine was introduced by the early Church Fathers, who used the term as an adjective, as in mystical theology and mystical contemplation. Gregory's of Nyssa, Dionysius Areopagite and Maximos the Confessor truly get to know God not by apprehending him with human's understanding, but through of mystical theology. The reasoning powers must enter into a passive stillness, allowing the highest faculty in the human person to possess God with a knowledge that exceeds understanding. This knowledge is a darkness that is beyond light.