Cataphatic theology: Difference between revisions
Jump to navigation
Jump to search
imported>Meg Taylor No edit summary |
imported>Meg Taylor No edit summary |
||
Line 1: | Line 1: | ||
{{subpages}} | {{subpages}} | ||
'''Cataphatic theology''' (sometimes spelled '''Kataphatic theology''') addresses what is known about God, what is known to be and how God is known to act within the context of a religion's dogmatic and ethical precepts. " . . . the role of cataphatic theology is to articulate anything that can be conceptualized about God."<ref> Chirban, John (2005)([http://ocampr.org/docs/ChirbanHolistic.pdf ''Orthodox Theologic Roots of Holistic Healing''] '''Orthodox Christian Assoc. of Medicine Psychology and Religion, Vol III, no. 2'''</ref> | '''Cataphatic theology''' (sometimes spelled '''Kataphatic theology''') addresses what is known about God, what is known to be and how God is known to act within the context of a religion's dogmatic and ethical precepts. " . . . the role of cataphatic theology is to articulate anything that can be conceptualized about God."<ref> Chirban, John (2005)([http://ocampr.org/docs/ChirbanHolistic.pdf ''Orthodox Theologic Roots of Holistic Healing''] '''Orthodox Christian Assoc. of Medicine Psychology and Religion, Vol III, no. 2'''</ref> | ||
A cataphatic way to express God would be that God is love. The [[Apophatic theology|apophatic]] way would be to express that God is not hate. | |||
==Notes== | ==Notes== | ||
{{reflist}} | {{reflist}} |
Revision as of 21:09, 12 October 2013
Cataphatic theology (sometimes spelled Kataphatic theology) addresses what is known about God, what is known to be and how God is known to act within the context of a religion's dogmatic and ethical precepts. " . . . the role of cataphatic theology is to articulate anything that can be conceptualized about God."[1]
A cataphatic way to express God would be that God is love. The apophatic way would be to express that God is not hate.
Notes
- ↑ Chirban, John (2005)(Orthodox Theologic Roots of Holistic Healing Orthodox Christian Assoc. of Medicine Psychology and Religion, Vol III, no. 2