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Books on the topic 'Apophaticism'

Author: Grafiati
Published: 4 June 2021
Last updated: 11 February 2022

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1

What no mind has conceived: On the significance of Christological apophaticism. Peeters, 2010.

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2

Omissions are not accidents: Modern apophaticism from Henry James to Jacques Derrida. University of Toronto Press, 2010.

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3

Clement of Alexandria and the beginnings of Christian apophaticism: Knowing the unknowable. Oxford University Press, 2006.

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4

Wildman, Wesley J. Anthropomorphism and Apophaticism. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198815990.003.0002.

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To appreciate the risks and benefits of anthropomorphism, it is important (1) to appreciate the genius and limitations of human cognition, (2) to compare ultimacy models to see what difference anthropomorphic modeling techniques make, and (3) to entertain the possibility of an apophatic approach to ultimate reality that relativizes and relates ultimacy models. An apophatic approach to ultimate reality relativizes ultimacy models but also implies a disintegrating metric that serves to relate ultimacy models to one another. Degree of anthropomorphism is an important component of this disintegrat
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5

Fiskå, Hägg Henny, ed. Language and negativity: Apophaticism in theology and literature. Novus, 2000.

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6

In Our Own Image: Anthropomorphism, Apophaticism, and Ultimacy. Oxford University Press, 2018.

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7

New Apophaticism: Augustine and the Redemption of Signs. BRILL, 2013.

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8

Being With God: Trinity, Apophaticism, and Divine-Human Communion. University of Notre Dame Press, 2006.

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9

Being With God: Trinity, Apophaticism, and Divine-Human Communion. University of Notre Dame Press, 2006.

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10

Hagg, Henny Fiska. Clement of Alexandria and the Beginnings of Christian Apophaticism (Oxford Early Christian Studies). Oxford University Press, USA, 2006.

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11

Gavrilyuk, Paul L. Modern Orthodox Thinkers. Edited by William J. Abraham and Frederick D. Aquino. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199662241.013.5.

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This chapter discusses four general features of modern Orthodox epistemology of theology—ontologism, apophaticism, integral knowledge, and the noetic implications of theosis—and the contributions of individual Orthodox authors, including Berdyaev, Bulgakov, Florensky, Florovsky, Frank, Khomiakov, Lossky, Solovyov, and Zizioulas. Ontologism is a philosophical stance that subordinates epistemology to metaphysics; apophaticism is an attitude towards the mystery of God with implications for theories of religious language, religious experience, and metaphysics; a theory of integral knowledge challe
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12

Ramelli, Ilaria L. E. Divine Power in Origen of Alexandria. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780198767206.003.0011.

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This chapter argues for the internal unity of ‘pagan’ and Christian Platonic investigations into the topic of divine powers, by focusing on Origen of Alexandria’s doctrine, his sources (Justin and Bardaisan of Edessa, but also Ps. Aristotle’s De mundo, Philo, Pantaenus, and Ammonius Saccas), and his aftermath (mainly in Gregory of Nyssa’s thought) as a case study. Comparisons with Plotinus and a focus on Christ-Logos enrich the analysis. Within this framework, it offers a remarkably thorough discussion, which traces the interwoven threads of the idea of dunamis as an epinoia in Origen, Gregory
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13

Rubin, Julius. Melancholy. Edited by John Corrigan. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780195170214.003.0017.

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Max Weber's concept of religious ethos proves important to the study of religion and emotion. Through the concept of religious ethos, Weber developed a structural phenomenology of religious experience, emotion, personality, and life-order. In the spirit of Max Weber, this article investigates a variety of religious ethics and their affinity with melancholy. These ethics include inner-worldly asceticism (Protestant evangelical pietism), other-worldly asceticism (Christian monasticism), and inner-worldly mysticism (apophaticism and quietism among Christian mystics, in Hasidism, and in Sufism). T
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14

Wildman, Wesley J. In Our Own Image. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198815990.001.0001.

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In Our Own Image is a work of comparative philosophical theology answering three questions. First, it is a study of the roles anthropomorphism and apophaticism play in the construction of conceptual models of ultimate reality. This answers the question: Do we create our ideas of God? Second, it is a comparative analysis of three major classes of ultimacy models, paying particular attention to the way those classes are impacted by anthropomorphism while tracing their relative strengths and weaknesses. This answers the question: Can there be better and worse in our constructed ultimacy models? T
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15

Kars, Aydogan. Unsaying God. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190942458.001.0001.

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What cannot be said about God, and how can we speak about God by negating what we say? Traveling across prominent negators, denialists, ineffectualists, paradoxographers, naysayers, ignorance-pretenders, unknowers, I-don’t-knowers, and taciturns, Unsaying God explores the negative theological movements that flourished in the first seven centuries of Islam. It shows that there were multiple and often competing strategies for self-negating speech in the vast field of theology. By focusing on Arabic and Persian textual sources, the book defines four distinct yet interconnected paths of negative s
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16

Torrance, Alexis. Human Perfection in Byzantine Theology. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198845294.001.0001.

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Christian theology has from its inception posited a powerful vision of humanity’s ultimate and eternal fulfilment through the person and work of Jesus Christ. That said, how precisely to understand and approach the human perfection to which the Christian is summoned is a question that has vexed the minds of many and diverse theologians. Orthodox Christian theology is notable for its consistent interest in this question, and over the last century has offered to the West a wealth of theological insight on the matter, drawn from both the resources of its Byzantine theological heritage as well as
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