One response to the mythological metaphysics of modernity has been calls to return to something like Aquinas or Pseudo-Dionysius’s analogical or mystical view of God. Although both authors avoid a mythological view of God by removing him from the system of being, calls to return to mysticism or analogy misconceive the problem. Sadly, those who call for such a return often view idolatry primarily as a confusion of creature and creator, rather than as an extension of the problem of self-justification. Humanity only generates idols because self-justifying humans need a God who they can control with their good works or kill off with their denial.
Those who idealize Aquinas’s or Pseudo-Dionysius’s approach to the problem of idolatry typically function within a legalist trajectory. These legalists employ the strategy of pressing the claims of divine transcendence all the harder in order to keep humans from confusing the creation with the creator. Within Protestantism, this can also be observed in Zwingli and Calvin’s wrongheaded campaigns against church artwork and at times music. Pressing the claims of transcendence all the more strongly does not cure human self-justification, it simply hardens it. This is,, of course not to say that showing a concern for divine transcendence, or creator/creature distinction are mistaken. Indeed, univocity and the immanentization of the divine create their own problems with self-justification and idolatry. The key is that any biblically faithful and intellectually credible view of God must overcome antinomian and legalistic conceptions of God by making the law subordinate and penultimate to the gospel.
In order to understand the biblical teaching concerning God from the perspective of the gospel, we turn to Luther as our guide. As we observed in an earlier section, both the pre-modern Greek and Latin theological traditions relied on a dialectic of “negation” (apophatic theology or the via negativa) and affirmation (kataphatic theology or the via positiva). Lowell Green has noted that Luther’s doctrine of God also relies on a form of affirmation and negation, albeit a radically different one. Luther’s affirmation is God hidden (negation) and God revealed (affirmation). As we will also see, one could also add God’s appearance under the law as negation, and gospel as affirmation.
Continue reading “The God of the Gospel: Affirmation and Negation in Divine Hiddenness”