狄奧尼修斯的神秘神學：「無名之名」的上帝觀

The Mystical Theology in Dionysius of Areopagite: God with Nameless Name

吳瑞霞(Jui-Shia Wu)

《臺灣宗教研究》 7卷2期 (2008/12) Pp. 95-129

摘要

自基督教開始神學反思以來，神秘主義一直是其神學思維的一條重要進路。遠在羅馬時代，卡帕多奇亞的三大教父之一尼斯的格列高利（Gregorius Nysenus, 335-394）就首開基督教神秘主義傳統之先河，他強調神為無邊無限，故不可知，其否定神學的思想基本特點是，人對神認識的否定性質。進入中世紀後，托名狄奧尼修斯（Pseudo-Dionysius）受格氏密契思想的影響，逐漸形成具個人風格的「否定神學」，繼而奠定了基督教神秘主義的理論基礎。狄奧尼修斯的神學思想深受普羅提諾（Protinus, 205-270）「流出說」（emanation）之影響，且從內容到形式都採用新柏拉圖主義的「一分為三」的結構，對應於「神聖的本源」（Thearchy），其神學分成三部分：肯定的（cataphatic）、否定的（apophatic）與神祕的（mystic）。鑒於狄氏神學思想之精深博大，本文首先針對他的否定神學與神秘神學作一梗概說明；其次，對從這兩種神學進路衍生的上帝不可言說性問題，嘗試以「類比理論」來分析探討狄氏神學中的語言觀，以彰顯出其獨特的神學特色：「無名之名」的上帝觀。最後，論證狄氏並非提出個人之經驗的「神祕思想」，而是要指出神之奧秘的「神秘神學」，他的mystical意指語言無法傳達的地方，而非是指個人的神祕經驗。可以說，狄奧尼修斯的神學，是從肯定出發，以否定進行，而用矛盾和沉默作結束。最好的神學，就是進入靜默，在寂靜無聲之處，人終於明瞭和發現語言的無能為力。於是，人用理性去理解啟示，就是神學，人不能用理性去理解啟示，則是奧祕神學，也是狄奧尼修斯的神秘神學之精神所在。

關鍵字

狄奧尼修斯 ； 否定神學 ； 神秘神學 ； 新柏拉圖主義 ； 類比

並列摘要

Pseudo-Dionysius played the determining role in forming the Christian philosophy and mysticism in the Mediaeval Ages. He started the great tradition of Western speculative mysticism on account of his familiarity with the Greek theology of Gregory of Nyssa. Especially the ＂emanation＂ from Protinus (205-270), which had a great influence on Dionysius and led him to adapt the threefold structure of Neo-Platonism from content and to establish his own theology. Dionysius divided theology into three parts: affirmative (cataphatic), negative (apophatic) and mystical theology, three of which corresponded to thearchy. Because of the amplitude and profundity of Dionysius' theology, this paper only elaborates his negative theology and mystical theology. Then, based on ＂analogy theory＂ of St. Tomas Aquinas (1224-1274), we focus on the ineffable problem about God's name, analyzing Dionysius' language in his mystical theology to manifest his unique theological character: God has no name. Finally, we could find Dinoysius does not intend to propose his mystical thoughts from his personal experience, but points out the mystical theology of God's mystic. In other words, to Dionysius, ＂mystical＂ is not personal mystical experience but the transcend realism beyond any language and conception. Consequently, we may conclude Dionysian theology starts with affirmation, proceeds by negation, and ends in paradox and silence. A person may finally realize that the most perfect theology is to keep silence because of the ultimate unknowability of the nameless One, and then utterly understand the futility of language and word. In this way, we realize the revelation of ＂theology＂ through our rationality, and that ＂mystical theology＂ is something beyond human reason. It is indeed the core for Dionysius' mystical theology.

並列關鍵字

Dionysius ； negative theology ； mystical theology ； Neo-Platonism ； analogy