The integration of both the apophatic way and the cataphatic
way is the best method of attaining the true vision of the divine light.
In particular, those traditions contain, not only cataphatic
strands, which assertively purport to describe who or what God is, and are hence conducive to the promulgation of dogma, but also apophatic strands, which unassumingly limit themselves to describing who or what God is not, and are hence conducive to the practice of mysticism (McGinn, 2006).
Hart's poem holds in tension cataphatic
and apophatic theology, a god who is both present and absent, but expresses these concepts in simpler terms: the human desire for the infinite and our inescapable condition of finitude.
31) It also resonates with cataphatic
and apophatic moments in the negative theology of Pseudo-Dionysius.
, or the "verbose element in theology" leads to the apophatic, or the act of speaking in terms of what is not said about God (Turner 20).
Often, at ecumenical meetings, the Orthodox have to follow discussions taking place in completely cataphatic
frameworks; this causes difficulties, because their presuppositions are more apophatic.
148) notes this tension between the cataphatic
("the concrete form by which the person comes to know God") and apophatic ("the surpassing of all conceptual knowledge") in Newman:
That is, the perfect not-being of God had to be transliterated into the cataphatic
alphabet, inasmuch as Jesus and the Holy Spirit are distinctive from the Father, and Jesus pertains to human nature; however, God should remain the non-approachable negative non-entity, inasmuch as the whole Holy Trinity is of the same indistinctive ousia and the two different natures of Jesus exist still inseparably in his one Person (prosopon).
1) Contemplation is approached by a gradual path leading from purgative to illuminative to unitive; from cataphatic
Wordsworth is in some ways as cataphatic
Throughout the work, Augustine is concerned with presenting creaturely mediations of knowledge of God within a dialectic that balances an apophatic stress on the difference between these mediations and their referent with cataphatic
affirmations of the (qualified) efficacy of these mediations, which achieve both their efficacy in this world and their fulfillment in the next through Christ.
She explores the necessary dynamics between apophatic and cataphatic
encounters with God, those two ways of meeting the divine described in the Catholic mystical tradition.