Heller M, Woodin W.H. (eds.) Infinity. New research frontiers (CUP, 2011)(ISBN 1107003873)(O)(327s)_MAml_

from potential infinity to actual infinity 311. He firmly conceived God as infinite, and thus he overcame the view of the finite God ofclassical Greek metaphysics.2. He raised the question as to how to relate to this infinite God.3. He claimed that it is not the but the ascending and purifying and on theway to perfection that are the ways to approach the infinite God without ever reachingGod.Gregory’s point of view gradually entered into the theological scholarship of the EasternChurch. His claim was taken up by John of Damascus (676–749) in his work De FideOrthodoxa, and in this way it was transmitted to the Middle Ages. 691.4.2.1.1. Ways to Relate to the Infinity of God. How is it possible to relate to theinfinite God? In my opinion, it is possible to relate to the infinity of God in at leastthree ways:1. Existential-religious by self-transcendence (Gregory of Nyssa, mystic ascension)2. Symbolical-allegorical (Nicholas of Cusa)3. Intellectual (Nicholas of Cusa, Georg Cantor)These three modes of relating to infinity follow a logical sequence. It demonstrateshow the relation to infinity emerged in the course of the historical development. InGregory’s writings we have already seen that his relation to infinity was both rationaland also existential. He claimed that one comes nearer to God’s infinity, but withoutattaining it, through the infinite process of purifying the and the . His claimwas different from Plotinus’s account of reaching the “infinite one,” the . Gregoryhad no concept of unification () with the infinite one in a movement of ecstasy(), as did Plotinus, but rather he confined his claim to an infinite movementtoward God’s infinity (Böhm 1996, pp. 104–6).However, is there a way from this existential movement toward infinity to an intellectualunderstanding, once an actual infinity was established by Gregory? The leapfrom existential commitment to intellectual understanding is not easy. This difficultyis proven by Dionysius the Areopagite, who was the most influential theologian ofthe early church. He was inspired by Gregory’s theology of infinity (Völker 1955,pp. 200ff, 215), and he claimed that the infinity of God cannot be understood bythinking.1.4.2.2 Actual Infinity and Apophatic Theology: Dionysius the AreopagiteThere is neither a notion nor an intellectual concept that can cover all features of God’sinfinity; thus, Dionysius created apophatic theology, one feature of which is that allattempts to reach God’s infinity are in vain. God is always ontologically ()and epistemologically beyond the way humans think about God.69 In his work De Fide Orthodoxa John of Damascus refers to God as “unlimited,” “infinite,” and “unconceivable”(Damascenus 1955, I, 2; I, 4). Further, “infinite and inconceivable is the divine essence” (Damascenus 1955,I, 4).