Among the themes of the book are apophatic theology and intellectualism versus practice.

Maimonides' use of apophatic theology is not unique to this time period or to Judaism.

Negative/apophatic theology and its procedures in Islam were first clearly found in the writings of Ali.

Apophatic theology often is contrasted with "Cataphatic theology."

This assertion that God was in some sense describable did not amount to an abandonment of Denys's apophatic theology, however.

This is in keeping with the church's use of Apophatic theology, as described by Dionysius the Areopagite and others.

In Orthodox theology, apophatic theology is taught as superior to cataphatic theology.

It corresponds to the western via negativa, a mystical approach that forms a part of the tradition of apophatic theology.

Whereas with rational thought one uses logic to understand, one does the opposite with God (see also Apophatic theology).

It requires an understanding of God that is informed by the ideas of apophatic theology and of antithesis and paradox.

Derrida has shown an interest in negative or apophatic theology, one of his most important works on the topic being his essay "Sauf le nom."

This type of theology, more commonly referred to as apophatic theology, attempts to describe God by expanding upon what God is not.

Apophatic theology - negative theology which seeks to describe God by negation (e.g., immutable, impassible ).

(See Apophatic theology.)

For instance, Maimonides was an adherent of "negative theology" (also known as "Apophatic theology".)

The contents of Muslim theology can be divided into theology proper such as theodicy, eschatology, anthropology, apophatic theology, and comparative religion.

Karen Armstrong, in her book The Case for God (2009), notices a recovery of apophatic theology in postmodern theology.

This is in contrast to defining God or the divine in what God is not, which is referred to as negative or apophatic theology.

Once a firm grasp of the positive attributes of God or the divine has been achieved one moves onto the transcendent qualities of the superior apophatic theology.

The Apophatic theology, or "negative theology",of Pseudo-Dionysius the Areopagite exerted a great influence on medieval monastic religiosity.

Contrary to Western Christianity, the Eastern Orthodox church believes in mystery and Apophatic Theology, not in Scholasticism.

Pseudo-Dionysius' Apophatic theology, or "negative theology", exerted a great influence on medieval monastic religiosity, although it was mostly a male religiosity, since woman were not allowed to study.

For example, Pseudo-Dionysius the Areopagite and Maximus the Confessor, Eastern Christian theologians, had developed apophatic theology for Christianity nearly 900 years earlier.

The Eastern Orthodox call this type of theology kataphatic theology and hold this is inferior to the "Eastern Approach" which is called Apophatic theology.

In 2005, he participated in an International Conference on Eastern Theology in Beirut and presented a paper on Sankara and Apophatic Theology'.

See Negative theology for uses in other religions.

Nevertheless, Plato is far from advocating a negative theology.

Apophatism (negative theology) is the main characteristic of the Eastern theological tradition.

He formulated the philosophical transcendence of the Godhead through negative theology.

In creatio ex nihilo we already have a hint of 'negative theology'.

Plotinus was the first to propose negative theology.

Negative theology also figures in the Buddhist and Hindu polemics.

Referring to some elements of Buddhism as "negative theology" the document states:

Shia Islam is another sect that adopted "negative theology".

This reflected his belief in negative theology: that God can only be described by what God is not.

Similar to the negative theology of Western scholars, Tao is compared to what it is not.

Lilburn's presentation also used "negative theology," describing something by stating that it is not something else.

God, as creator is by definition separate from the universe and thus free of any property (and hence an absolute unity); see Negative theology.

We're discussing negative theology.

He has published a number of articles in academic journals, and his research interests include negative theology, Christology, and Anglican thought.

In his discussion of the First Cause (or God), al-Farabi relies heavily on negative theology.

See Negative theology; Divine simplicity.

Derrida saw the God of negative theology as a crude precursor to deconstruction's central concept of différance.

Negative theology Kabbalah:

Cloud of the Impossible: Negative Theology and Planetary Entanglement.

Silence and the Word: Negative Theology and Incarnation.

However, negative theology and différance are kindred spirits insofar as they both desire what is absent, impossible, and incalculable.

Regarding perception of Divinity, influenced by the negative theology of the philosophers, Cordovero says:

Negative theology played an important role early in the history of Christianity, for example, in the works of Clement of Alexandria.

For instance, Maimonides was an adherent of "negative theology" (also known as "Apophatic theology".)

Among the themes of the book are apophatic theology and intellectualism versus practice.

Maimonides's use of apophatic theology is not unique to this time period or to Judaism.

The former leads to what is called apophatic theology and the latter to cataphatic theology.

Apophatic theology (known also as the via negativa)

Apophatic theology often is contrasted with "Cataphatic theology."

This assertion that God was in some sense describable did not amount to an abandonment of Denys's apophatic theology, however.

It corresponds to the western via negativa, a mystical approach that forms a part of the tradition of apophatic theology.

In Orthodox theology, apophatic theology is taught as superior to cataphatic theology.

This is in keeping with the church's use of Apophatic theology, as described by Dionysius the Areopagite and others.

Whereas with rational thought one uses logic to understand, one does the opposite with God (see also Apophatic theology).

It requires an understanding of God that is informed by the ideas of apophatic theology and of antithesis and paradox.

This type of theology, more commonly referred to as apophatic theology, attempts to describe God by expanding upon what God is not.

Rigorous views of Divine Simplicity were championed by the Mu'tazili, which resulted in a radically apophatic theology.

Derrida has shown an interest in negative or apophatic theology, one of his most important works on the topic being his essay "Sauf le nom."

For instance, Maimonides was an adherent of "negative theology" (also known as "Apophatic theology".)

(See Apophatic theology.)

Apophatic theology - negative theology which seeks to describe God by negation (e.g., immutable, impassible ).

Pseudo-Dionysius says kataphatic theology is provisional; we move through it; it is only an introduction to apophatic theology.

Karen Armstrong, in her book The Case for God (2009), notices a recovery of apophatic theology in postmodern theology.

The contents of Muslim theology can be divided into theology proper such as theodicy, eschatology, anthropology, apophatic theology, and comparative religion.

He is guided into the Aeon of Barbelos by the Luminaries, who engage in Negative, or Apophatic theology.

Once a firm grasp of the positive attributes of God or the divine has been achieved one moves onto the transcendent qualities of the superior apophatic theology.

The Apophatic theology, or "negative theology",of Pseudo-Dionysius the Areopagite exerted a great influence on medieval monastic religiosity.

The Eastern Orthodox call this type of theology kataphatic theology and hold this is inferior to the "Eastern Approach" which is called Apophatic theology.

For example, Pseudo-Dionysius the Areopagite and Maximus the Confessor, Eastern Christian theologians, had developed apophatic theology for Christianity nearly 900 years earlier.