Tag: Aquinas

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The Faithfulness of East and West: Post-Nicaea Rejection of Onto-Theology Part 2

The Eastern Theological Trajectory

The Cappadocians

The writings of the Cappadocian Father St. Gregory of Nyssa illustrate the Eastern theological trajectory.  In the mid-Fourth century, Gregory confronted a Neo-Arian theologian named Eunomius.1  Beyond holding that the Son could not be homoousios with the Father because being “generated” and “not generated” would make God compounded of two realities and not simple,2 Eunomius also asserted an extremely crass version of onto-theology.3  According to Eunomius, God was as knowable as any other being and therefore easily intellectually dissected, a point which he based his early criticism of Nicene doctrine upon.4  This was also backed up with a strongly univocal conception of language.5

In response, Gregory noted that Eunomius was engaged in a category confusion. Being ingenerate and generate was not a property of the divine substance, but rather the persons within the common substance of divinity.6  The divine substance and the divine persons were two distinct, yet related realities.  The personal relations within God spoke of the “howness” of God and were knowable from the common actions of the persons of the Trinity in the economy of salvation. 

Nevertheless, contrary to the claims of Eunomius, the “whatness” of God in the form of the divine substance was unknowable, in this life or even the next.7  Hence, it was not part of the system of being, and it was not therefore subject to Eunomius’s logic chopping.  In keeping with this view of the divine essence, Gregory of Nyssa composed a mystical text entitled The Life of Moses. 

In this work, Moses’ ascension into the darkness of Sinai in Exodus 21 becomes a metaphor for Christian existence.  Spiritual progress means an ever-increasing movement into the luminous darkness of the divine life.8  In this, Gregory rejects the notion that the soul is capable of ever spiritually beholding the divine essence, and therefore categorically denies what Western theologians have typically called the “beatific vision” (visio beatifica).9

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The Word Opens God to Abuse

In spite of this glorious fulfillment, God’s Word must always withstand opposition from His fallen creatures. Testing must precede validation. As in the life of Christ, humiliation always precedes glory, and trial always precedes vindication. Indeed, the reality of testing and opposition to God’s Word reveals the deep kenotic dimension to the act of revelation. Through His Word God not only reveals Himself, His will, and His purpose but is sacramentally present in it by the power of the Spirit (Mt 18:20; 28:20; Gal 3:2). God’s eternal Word, without losing its uncreated power and glory, kenotically makes itself available and tangible through the medium of finite human words. By making Himself known and tangible through His revelation in means, God opens Himself up to rejection, blasphemy, and abuse by His creatures.

Indeed, one suspects that this is the motivation behind Aquinas and Barth’s previously discussed theories of revelational analogy. If God makes Himself to be known in a merely analogical echo, then He does not fully open Himself up to the possibility of blasphemous abuse, misuse, or rejection of His Word. If God does not fully identify Himself with the means of grace, then He is saved from being rejected and abused when they are rejected and abused.

Aquinas and Barth’s revelational analogy is of course the logical corollary of their thoroughly Leonine view of the incarnation, wherein the communication idiomatum is little more than notional.[1] Nevertheless, as Luther notes, a God who does not communicate Himself fully to the flesh of Christ and suffer abuse is ultimately of no use to us.[2] And a God who has not communicated Himself fully to the external Word as both propositional truth and effective presence is of no use to His sinful creatures in need of “grace and truth” (Jn 1:14). If God is not fully present in His Word then He remains distant and hidden from His creatures, and they cannot grasp Him for the sake of their salvation. Just as the very Word of God made flesh submitted Himself to abuse and blasphemy on the cross and yet triumphed in the resurrection, in giving His external Word God submits Himself to abuse and opposition, and yet triumphs in either the creation of faith or the hardening of judgment.

[1] See my description in “Thomas Aquinas and Martin Chemnitz on the Hypostatic Union,” Lutheran Quarterly 27, no. 1 (2013): 1–32.

[2] Regarding Zwingli’s attempt to separate the two natures in Christ, Luther writes: “Beware, beware, I say, of this alloeosis, for it is the devil’s mask since it will finally construct a kind of Christ after whom I would not want to be a Christian, that is, a Christ who is and does no more in his passion and his life than any other ordinary saint. For if I believe that only the human nature suffered for me, then Christ would be a poor savior for me, in fact, he himself would need a Savior. In short, it is indescribable what the devil attempts with this alloeosis.” Confession Concerning Christ’s Supper, 1528 (AE 37:209–10; WA 26:319).

From Jack D. Kilcrease, Holy Scripture, Confessional Lutheran Dogmatics, Gifford A. Grobien, ed. (Fort Wayne, IN: The Luther Academy, 2020), 67.