In my “Intro to the Christian Tradition” class at Biblical Seminary, we’re discussing James Payton’s Light from the Christian East: An Introduction to the Orthodox Tradition. In Chapter 4, Payton describes how Eastern Orthodox Christianity historically has emphasized God’s ineffability to a greater degree than Western Christianity. As a result, Eastern Orthodox theology tends to stress “apophatic” or “negative” theology — speaking about God primarily by emphasizing what God is not like — over “cataphatic” or “positive” theology. Here was one of our classroom discussion questions and my response:
1. How do you respond to Orthodox theology’s understanding that speaking of God is “a hazardous enterprise,” and that language is unable to fully convey God’s nature? (p. 59)
This is a very helpful reminder for those of us raised in evangelical independent church traditions.
In some circles, I think our ways of speaking about God have become “scholastic.” We are very keen to make logical arguments brimming with “evidence that demands a verdict.” Our in-house arguments tend to focus on the precise meanings of terms in carefully drafted “Statements of Faith.” These arguments and Statements may have a place, but it’s helpful to remember that they don’t really begin to grasp or contain God. I believe God is concerned with our fidelity to Him, and that this involves the transformation of our minds and the ability to “teach sound doctrine.” However, God is so far beyond our ability to articulate who He is that I think we dishonor Him when we make doctrinal precision the sine qua non of the Christian life. In fact, I agree with John Franke’s book “Manifold Witness” that some degree of difference in doctrinal articulation is part of God’s design for the Church. This need not be disturbing when begin to realize that God truly is ineffable.
It’s also helpful to remember that we cannot fully explain God’s ways. Often, we display enormous confidence in our own ability to discern exactly what God is doing in the world. Perhaps we assume automatically that AIDS, or genocide, or a financial crisis or natural disaster, is a clear message from God about someone else’s sin. Perhaps we assume equally quickly that our own “success” is evidence of God’s blessing. It’s true, of course, that God does discipline and punish sin and that we do experience His blessing as we follow Him. Yet, it’s helpful to remember that our primary posture must be one of humble, kneeling humility and gratitude. In fact, one of the blessings of faith, I think, is the ability to leave such tangles in God’s hands. If His love, justice and grace ultimately are beyond us, it is not for us to circumscribe how and when He must act with regard to others. It is for us simply to seek to be faithful with what He has given to us.