When Moses saw the burning bush, it was seen in the light. But when he ascended Mt. Sinai, it is quite the opposite of the first theophany (Ex 314)
Gregory of Nyssa – from The Life of Moses, Book 2:
“Then the Diety was seen in the light, now is it seen in the cloud. We should not, however suppose that this is out of harmony with the sequence of ideas so far considered. The sacred text teaches us that religious knowledge is a light quite distinct from the one we first encounted. In fact, what is thought the opposite of piety is indeed darkness while the turning away from darkness takes place by sharing the light. However, the further the mind advances and the greater and more perfect its attention to, and knowledge of, the realm of reality becomes, the nearer, in fact, that it draws close to contemplation, so much the more is it aware of the unavailability of the divine nature to human knowledge.
The mind leaves behind all that appears, not only what the senses grasp, but also whatever the intelligence seems to behold and ever seeks to move further inward, until it penetrates by reason of the activity of the intelligence to what is unseen and incomprehensible and therre sees God. For it is precisely in this that true knowledge of what is sought consists, and precisely in the that seeing consists, that is in NOT seeing, because we seek wha lies be yond all knowledge, shrouded by incomprehensibility in all directions, as it were by some cloud. Hence the mystical John, the same who penetrated into the shining clould, says that “No one has ever seen God” (Jn: 1:18). But by this denial he insists that the knowledge of the divine nature is unavailable not only to men, but also to all rational creatures.
It is only when Moses has increased in knowledge that he confesses that he beholds God in the cloud, that is, that he knows that the divine is by nature something above all knowledge and comprehension. For Scripture says, “Moses entered the darkness where God was” (Ex 20:21). Who is God? “He who,” as David says, “made the darkness his hiding place” (Ps18:12). For David also had been initiated into the secret mysteries in that very same shrine.
Once arrived there he is once again taught by reason what he had already learnt through the cloud. The reason for this is, I think, that our conviction on this matter might be more firmly grounded once it had been assured buy the divine voice….”
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“..being within the cloud and seeing God there” (Ex 20:21)
When Moses saw the burning bush, it was seen in the light. But when he ascended Mt. Sinai, it is quite the opposite of the first theophany (Ex 314)
Gregory of Nyssa – from The Life of Moses, Book 2:
“Then the Diety was seen in the light, now is it seen in the cloud. We should not, however suppose that this is out of harmony with the sequence of ideas so far considered. The sacred text teaches us that religious knowledge is a light quite distinct from the one we first encounted. In fact, what is thought the opposite of piety is indeed darkness while the turning away from darkness takes place by sharing the light. However, the further the mind advances and the greater and more perfect its attention to, and knowledge of, the realm of reality becomes, the nearer, in fact, that it draws close to contemplation, so much the more is it aware of the unavailability of the divine nature to human knowledge.
The mind leaves behind all that appears, not only what the senses grasp, but also whatever the intelligence seems to behold and ever seeks to move further inward, until it penetrates by reason of the activity of the intelligence to what is unseen and incomprehensible and therre sees God. For it is precisely in this that true knowledge of what is sought consists, and precisely in the that seeing consists, that is in NOT seeing, because we seek wha lies be yond all knowledge, shrouded by incomprehensibility in all directions, as it were by some cloud. Hence the mystical John, the same who penetrated into the shining clould, says that “No one has ever seen God” (Jn: 1:18). But by this denial he insists that the knowledge of the divine nature is unavailable not only to men, but also to all rational creatures.
It is only when Moses has increased in knowledge that he confesses that he beholds God in the cloud, that is, that he knows that the divine is by nature something above all knowledge and comprehension. For Scripture says, “Moses entered the darkness where God was” (Ex 20:21). Who is God? “He who,” as David says, “made the darkness his hiding place” (Ps18:12). For David also had been initiated into the secret mysteries in that very same shrine.
Once arrived there he is once again taught by reason what he had already learnt through the cloud. The reason for this is, I think, that our conviction on this matter might be more firmly grounded once it had been assured buy the divine voice….”
This entry was posted on Sunday, May 31st, 2009 at 7:49 am and is filed under Christian Mysticism, Cloud of Unknowing - General comments, contemplative. You can follow any responses to this entry through the RSS 2.0 feed. You can leave a response, or trackback from your own site.