Reading of the Fragment DN XIII, 3 (“On Divine Names” XIII, 3) by V. N. Lossky in the Context of his Concept of Mystical Theology

Abstract

The inseparable unity of dogmatics and mysticism as a distinctive feature of Eastern theology in comparison with Western theology, is one of the main theses that V. N. Lossky puts forward in his works. Lossky tried to demonstrate this unity using the example of the Corpus Areopagiticum, where he was proving that the triadological dogma is also revealed by Pseudo-Dionysius at the level of apophatic theology. Lossky makes a fundamental assertion that the antinomy of dogma is a manifestation of its apophatic ground. This article explores the manner in which this concept is manifested in Lossky’s interpretation of the fragment DN XIII, 3, which he consistently analyzed during his creative quest. It is suggested, specifically, that the misquotation of this passage in Lossky’s earlier writings stems from his reliance on a Latin translation of the treatise. Nevertheless, his later clarification of the text of “Areopagitica” based on the Greek original does not eliminate the issues associated with its interpretation, which are mainly reflected in the neglect of the terminology used by Pseudo-Dionysius. This terminology, as is well-known, evolved under the influence of Neoplatonists, including Proclus. Furthermore, it is proposed and supported that the specific formulation of the problem suggested by Lossky is influenced not primarily by the theology of the Ecumenical Councils era, but rather by the theological debates of the early twentieth century. During this period, a significant topic of discussion withIn Russian theological circles was the relationship between mystical experience and the principles of theological doctrine. Initial efforts were undertaken to clearly associate the normative depiction of mystical experience with established theological teachings.