The mystical theology as a path of man for the divine Knowledge in the writings of Gregory of Nyssa, Dionysius Areopagite, and Maximus the Confessor

Bibliographic Data

ID23033797
AuthorsEirini Artemi (0000-0002-8852-9907, National and Kapodistrian University of Athens), Christos Terezis (0000-0003-4393-5247, University of Patra)
Year2019
Volume8
Pages161-181
Publication date2019-12-04
Peer ReviewedYes
Open AccessYes
TypeARTICLE
VenueDe Medio Aevo (JOURNAL)
Journal identifiersISSN: 2255-5889 • E-ISSN: 2255-5889
PublisherUniversidad Complutense de Madrid (UCM) (PUBLISHER)
DOI10.5209/dmae.66819
OpenAlexW2974946166
LanguageEN
Citations received4
References cited1

In early Christianity the term mystikos referred to three dimensions, which soon became intertwined, namely the biblical, the liturgical and the spiritual or contemplative. The biblical dimension refers to “hidden” or allegorical interpretations of Scriptures. The liturgical dimension refers to the liturgical mystery of the Eucharist, the presence of Christ at the Eucharist. The third dimension is the contemplative or experiential knowledge of God. The link between mysticcal theology and the vision of Divine was introduced by the early Church Fathers, who used the term as an adjective, as in mystical theology and mystical contemplation. Gregory's of Nyssa, Dionysius Areopagite and Maximos the Confessor truly get to know God not by apprehending him with human's understanding, but through of mystical theology. The reasoning powers must enter into a passive stillness, allowing the highest faculty in the human person to possess God with a knowledge that exceeds understanding. This knowledge is a darkness that is beyond light.

Humanities · Mysticism · Persona · Theology · Augustinian Studies and Theology · Medieval Philosophy and Theology · Philosophy · Philosophy, Health, and Society

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