I have been taking a long, disjointed journey through St. Sophrony of Essex’s St. Silouan the Athonite. One of the ideals/ideas that St. Sophrony expresses, one of St. Silouan’s teachings, is the idea of “dogmatic consciousness.” He writes:
The dogmatic consciousness I have here in mind is the fruit of spiritual experience, independent of the logical brain’s activity. The writings in which the Saints reported their experience were not cast in the form of scholastic dissertations. They were revelations of the soul. Discourse on God and on life in God comes about simply, without cogitation, born spontaneously in the soul.
…
Dogmatic knowledge, understood as spiritual knowledge, is a gift of God, like all forms of real life in God, granted by God and only possible through His coming…
St. Sophrony, St. Silouan the Athonite, pp. 186-87
I do not think that St. Sophrony is here criticising the scholarly pursuit of knowledge and structured argumentation in our thought about God. He himself uses logic in his writings, after all, as do the great fathers of the Greek church, including mystical theologians such St. Gregory of Nazianzus, St. Gregory of Nyssa, St. Maximus the Confessor, and St. Gregory Palamas.
Rather, he describing something else — something that may even be superior (without disparaging the dialectical pursuit of theological truth). He is saying that you can, by grace, come into a consciousness, a cognizance, a true knowledge, of real theologia without reasoning yourself into it. This would be the kind of noetic knowledge that, when people try to make distinctions, is the deeper knowing, more intimate, less distanced than modern conceptions of “intellectual” knowledge.
And before anyone starts going off on or for scholastics in light of this, it is worth noting that two of the biggest and best scholastics, Sts Thomas Aquinas and Bonaventure, both had mystical experiences and, I would put forward, experienced this kind of dogmatic consciousness — famously, St. Thomas stopped writing because of a mystical experience (which may actually be an indictment of his works…).
Anyway, a couple of pages later, St Sophrony says:
It is clear from the Staretz’ writings that without any inconsistency he lived the One God in Three Persons. In his prayers he applied the same names — Father, Lord, Master, King, Creator, Saviour, and so on — to each separate Person of the Holy Trinity, as also to the Three in One.
The Staretz testified categorically that the Divinity of Jesus Christ is made known in the Holy Spirit. The knowledge of Christ’s Divinity thus acquired through spiritual experience enables man to comprehend in Christ the unfused union of two natures and two wills. The uncreated nature of Divine Light and the other dogmas of our faith are likewise made known through inner experience in the Holy Spirit. …
Ideal — abstract — conceptions may correspond to the facts of existence but, separated from positive experience of grace, they are not that knowledge of God which is actual life eternal. Yet they, too, are precious for at any moment they may afford help to a man in his spiritual life.
St Sophrony, St Silouoan the Athonite, p. 189
That last section of the quote is just to show you that St Sophrony is not opposed to theological writing such as what I do.
The earlier sections, on the Trinity and Christology, hit at an idea that I first found articulated by Fr. Andrew Louth, either in Discerning the Mystery or Introducing Eastern Orthodox Theology. The idea is this: Although the doctrine of the Trinity was not articulated until the fourth century, and the homoousion was not a major term (indeed, even Athanasius is no big user of it at the beginning of his career), it corresponded to the experience of the church at prayer and at Holy Communion through the ages, and so when Arius challenged it, people rose up. And when the likes of Athanasius and the Cappadocians started articulating it, they were putting the formal logical/philosophical shape and articulation to what the church, the Body of Christ, had always known to be true.
And so, while I am a huge fan of theological study (come study Augustine’s preaching with me this autumn through Davenant Hall!), we need to invest ourselves in seeking God Himself and not just our ideas of Him.