Apophatic elements

1. Apophatic elements In Martin Luther’s understanding of faith in Operationes in Psalmos (1519-21)

2. Lutheran and apophatic • Lutheran theology – theology of the Word • Apophatic theology – theology of silence • Cataphatic tradition: knowledge • Apophatic tradition: mystical unknowing • Are these two complete opposites?

3. Classical apophatic theology • Father: Pseudo-Dionysios (De mystica theologia) • God is superessential, beyond concepts and symbols • Neo-Platonic ontology of participation • Image of prayer as rising to a mountain following the example of Moses, through sensible and intelligible reality, and stepping into the cloud of unknowing • God is at the same time known (presence) and unknown (essence) • Dionysios’ reception in Late Medieval mysticism

4. Starting points • Luther: Faith is participation • Luther: Faith is light • Luther: Faith is darkness • What is the relationship of light and darkness in faith? • How is the presence of God in faith understood? (both ontologically and cognitively)

5. Union in faith with the divine nature • According to Luther, in faith the Christian is connected with Christ the Word of God and the divine nature • In Operationes this happens in the middle of tribulations (tentatio) • Luther describes this tentatio with surprisingly apophatic images • One image is the image of divine nature as an inaccessible mountain

6. Divine nature continued ”De monte sancto suo inquit. Hunc montem varie intelligi video. Aliis ipse Christus de seipso exauditus intelligitur, aliis de summa divinitate. Placet mihi mons summae divinitatis, modo id - quantum somnio - observes monti huic non esse nomen. Nam Ps. 2<,6> ”Montem sanctum Zion” dixit, super quem tamquam inferiorem constitutus esset rex. Ideo nominandus erat illic mons, ut quem regere non posset, nisi nosset. Hic vero, a quo regitur et de quo exauditur, innominabilis est, nec speciem nec nomen habens. […]

7. Divine nature continued … Quo mihi videor erudiri nos omnes in tempore tentationis auxilium divinum sperare quidem debere desursum, sed modum, tempus et genus auxilii nobis esse incognitum, ut fidei et spei locus sit, quae nituntur in ea, quae nec videntur nec audiuntur nec in cor hominis ascendunt <1Cor 2,9>. Atque ita oculus fidei in tenebras interiores et caliginem montis suspicit, nihilque videt, nisi quod attenuatur suspiciens in excelso exspectansque, unde veniat auxilium ei. In sublime videt et de sublimi exspectat adiutorem; sed quale sit hoc sublime, et quale auditorium futurum, ignorat. […]

8. Divine nature continued …Etsi enim Christus omnia sciebat, tamen tentatus est in similitudine in omnia pro nobis <Hebr 4,15>, ut et ipse hunc montem quammodo iuxta humanitatem habuerit ignotum et incomprehensibilem pro hora passionis, quod et alio Ps. 21<,4> significat dicens: ”Tu autem in sancto habitas”, id est, in abscondito et inaccesso secreto. Sicut enim deus est ineffabilis, incomprehensibilis, inaccessibilis, ita euis voluntas et auxilium praesertim in tempore derelictionis. […]

9. Divine nature continued …Ideo nisi fides hic expertum reddat et tentatio probatum, nullis verbis tradi potest, quid sit mons iste sanctus dei. Idem ergo est, ac si diceret: Exaudivit me de monte sancto suo, quod vulgo dicitur: Exaudivit me ineffabili incomprehensibilique modo, quam nunquam cogitassem. Desursum scio me exauditum, sed quo modo, ignoro. Eripuit me de alto et de summo accepit me (ut alibi dicet), sed non cognosco, quid sit hoc altum, hoc summum, hic mons. […]

10. Divine nature continued …Hoc est, quod vocabulum illud sancto indicat, quod, ut supra dictum est, separatum et secretum significat planeque id, quod attingi nec sensu nec mente potest; in quod qui rapitur, in deum invisibilem rapitur ac perfectissime purificatur, separatur, sanctificatur. Verum dura haec res humanae naturae et intolerabilis, nisi spiritus domini feratur super haes aquas et tenebras huius abyssi foveat, donec lux fiat <Gen 1,2s>.” (AWA 2, 139, 7 - 140, 26)

11. Divine nature: Summary • According to Luther, the divine nature is unnameable. It has no species. It is something inneffable and incompherensible, especially during tribulation. • When God delivers from tribulation, he helps in an undescribeable way, which is the rapture itself into this divine nature. God becomes in some sense known, but still remains unknown. • Images chosen by Luther are taken from the tradition of apophatic theology • Luther describes also the union with Christ, the Word, in faith, using similar concepts and images

12. Union with Christ in faith ” Non enim habent nomen nequem speciem ea, qua fides intelligit. … Hic enim intellectus ex fide venit, iuxta illud <Is 7,9>: ’Nisi crediderits, non intelligetis’, et est ingressus ille caliginis, in qua absorbetur, quicquid sensus, ratio, mens intellectusque hominis comprehendere potest. Coniungit enim fides animam cum invisibili, ineffabili, innominabili, aeterno, incogitabili verbo dei simulque separat ab omnibus visibilibus, et haec est crux et ’phase’ domini, in quo necessarium praedicat hunc intellectum.” (See AWA 2, 106, 19-108, 13.)

13. The work of the infused virtues • Another context in Operationes in which Luther uses images and concepts from the apophatic tradition is his description of the work of the the infused virtues of faith, hope and love • A famous passage dealing with them called De spe et passionibus, AWA 2, 283 – 321 is rich with mystical expressions

14. Infused virtues continued ”Denique ceterae virtutes versantur circa res crassas et corporales externe, illae vero circa purum verbum dei interne, quo capitur et non capit anima, hoc est, exuitur tunica et calciamentis suis, ab omnibus tam rebus quam phantasmatibus rapirturque per verbum (cui adhaeret, immo quod eam apprehendit et ducit mirabiliter) ’in solitudinem’ (ut Oseae 2<,14> dicit), in invisibilia, in cubiculum suum, ’in cellam vinariam’ <Cant 2,4>. […]

15. Infused virtues continued …At hic ductus, hic raptus, hic expolitio misere eam discruciat. Arduum est enim et angusta via relinquere omnia visibilia, exui omnibus sensibus, educi ex consuetis, denique hoc mori est et ad inferos descendere. Videtur enim ipsa sibi funditus perire, dum subtractis omnibus, in quibus stetit, versabatur, haerebat, nec terram tangit nec caelum, nec se sentit nec deum dicens <Cant 5,8>: Nuntiate dilecto meo, ’quia amore langueo’, quasi dicat: Redacta sum in nihilum et nescivi, in tenebras et caliginem ingressa nihil video; fide, spe et caritate sola vivo et infirmor (id est, patior), ’cum enim infirmor, tunc fortior sum’ <2Cor 12,10b>. […]

16. Infused virtues continued …Hunc ductum theologi mystici vocant ’in tenebras ire’, ’ascendere super ens et non ens’. Verum nescio, an seipsos intelligant, si id actibus elicitis tribuunt et non potius crucis, mortis infernique passiones significari credunt. CRUX sola est nostra theologia.” (AWA 2, 318, 5 - 319, 3)

17. Apophatic theology or theology of the cross? • We have now observed similarities, but what are the differences? • Mystical experience happens under the work of God in the middle of cross and suffering • Human being can not elect to climb to the mountain • A person without grace can not recognise the true God hidden in passions • The reason to this is found in Luther’s theological anthropology

18. Old creature caro natura sensus ratio species visibilia fides = tenebrae New creature spiritus gratia experientia intellectus rem invisibilia fides = lux Theological anthropology

19. External darkness and cross • When God approaches the old creature, God appears to be hidden as in darkness • This darkness are the external word, sacraments, sufferings, tentatio, invisibility and uncomprehensibility of God, that is, the cross • When the grace and the Word (i.e. Christ) impact a person and create faith, the human becomes united with the Word (Christ) in faith

20. Internal darkness and cross • When a person becomes united with the Word of God in faith, the external darkness and cross become internal • This means, that Christ, who is present in faith, is in darkness for the old nature • For the new creature, faith is a light shining from the face of the present Christ and leading to love the neighbour • The old nature does not want to go, where faith leads. This causes suffering

21. Light of faith „Optime autem vocatur fides lumen vultus dei, quod sit illuminatio mentis nostrae divinitus inspirata et radius quidam divinitatis in cor credentis infusus, quo dirigitur et servatur, quicumque servatur; […] Hoc figuratum est in columna ignis et nube, quibus filii Israel regebantur et ducebantur per desertum. <Ex 13,22> Sic enim sola fide ducimur per vias ignotas ac desertas omnium homilium auxilio, hoc est, passiones et tribulationes. Atque ut illic columna praesens ante faciem eorum ibat, ita hic fides praesentem deum habet, ut velut a vultu praesentis dei illuminatio cordis procedat, ita ut rectissime et propriissime lumen vultus dei, id est, agnitio et fiducia praesentis dei sit.“ (AWA 2, 200, 3 – 201, 15)

22. Light of faith continued “Hieronymys: Multi dicunt: Quis ostendit nobis bonum? Leva super nos lumen vultus dei, domine [PsH]. Idem per modum petitionis dicit. Levat vero lumen super nos, dum nos lumine eo levat. Est enim fides lux supra omnem captum nostrum. Quare hoc ’levare’ est aliud nihil quam lumen fidei, quod seipso altissimum est, super nos effundere, quo ipsi elevemur. Unde et signatum dici potest, quia clausum et incomprehensibile nobis comprehendens autem nos et in obsequium sui captivans.” (AWA 2, 202, 21 – 203, 2.)

23. Light of faith continued • According to Luther, faith is a divine light guiding the believer • Principally, the light of faith allows the believer to grasp the invisible presence of Christ in the external word and sacraments, and to rely on God’s promises and goodness • The light of faith leads the believer through the temptations and tribulations in life • The light of faith remains incomprehensible to the old nature. God’s presence is known, but his nature cannot be comprehended • For the old creature, the light of faith is darkness

24. Presence of Christ: Darkness and light “Quod enim in sancto sanctorum nullum fuit lumen, significabat, inhabitante Ecclesiam suam deo per Christum fidem esse in cordibus eorum, quae nec comprehendit nec comprehenditur nec videt nec videtur et tamen omnia videt. Est enim argumentum rerum valde quidem praesentium, sed nequaquam apparentium. Sicut Arca foederis erat praesentissime in sancto sanctorum, non tamen apparebat, ita tabernaculum eius fuit in circuitu eius, quia in medio sancti sanctorum ipse sedebat, quo significatum est, ut [Ps. 46, 6.] ps. 45. dicit, Deum esse in medio Ecclesiae suae […]

25. Presence of Christ continued …Non enim deus in nobis regnat superficietenus, lingua et verbo, sed in virtute, nec sunt [Röm. 10, 9.] stabiles, qui in lingua et verbo in eum credunt, sed ‘qui corde credunt, iusti sunt’, in quorum medio ipse habitat. Hi sunt fortes et adiuvantur in [Ps. 46, 6.] omnibus vultu dei (idest praesentia dei), ut ps. 45. ‘Adiuvabit eam deus vultu suo’, seu mane diluculo, idest praesenti valde numine et ipso vultu.” (WA 5, 506, 12-25 )

26. Apophatic theology? • In Luther’s understanding of faith images of light and darkness are combined in a way, which owes much to the apophatic tradition • Even though God is present in faith, the divine nature cannot be analyzed • In its description of spiritual experience Luther’s theology can be said to contain apophatic elements. • However, Luther’s theology is not apophatic in the classical sense, because of different anthropology and ontology. There is no direct way to ascend through symbolical and conceptual reality to God. Only God’s grace can draw man to him.