In recent decades scholars have begun to uncover the enormous influence of the writings of Dionysius the Areopagite on Christian tradition. While much of this scholarship has tended to focus on the Areopagite's influence in the Eastern traditions (Eastern Orthodox and Byzantine), Western (Roman Catholic and Protestant) theologians have also begun to delve both analytically and historically into the extent and nature of the influence that the Dionysian corpus has had on Western thought. Boyd Taylor Coolman's book does just this.
In his book, Knowledge, Love, and Ecstasy in the Theology of Thomas Gallus, Coolman investigates the reception of the Corpus Dionysiacum in the thought of Thomas Gallus, a French theologian whose life spanned the first half of the thirteenth century. Although he is a relatively unknown figure today, during the Middle Ages Gallus (also known as Thomas of St. Victor or the Abbot of Vercelli) was quite influential in Western mystical thought. Gallus’ influence, Coolman explains, is in the Victorine theological tradition. Most significant, however, is his influence on the author of the Cloud of Unknowing’s explanation of mystical ascent.
Coolman's analysis proceeds in four parts, which mirror the motifs of movement in Dionysius’ ascent literature. Part 1 explains the intricacies of the Areopagite's theology and the paradox of Thomas Gallus’ interpretation. Whereas Dionysius understands the Trinitarian God as a nonmaterial void that draws creation inward toward the eternal Trinitarian spiraling, Gallus, as Coolman describes, interprets the spiraling not as bringing creation into a void-like theological structure, but as resulting in a pleromatic (full or abundant) Trinitarian motion in which humans are created for participation. Part 2 explains the human ascent to God, part 3 describes the nature of God's descent to humans, and part 4 describes the soul's remaining in God. The circularity of these three motions together results in what Coolman describes as “eternally spiraling into God,” which “ultimately enables the soul to be an eternally dynamic abode of the Trinitarian presence, continually filled with the all-fullness of God” (257).
Analytically, Coolman's assessment of Gallus is clear, well written, and engaging, though highly technical, and would likely be a resource for graduate students and professors of theology and philosophy. Coolman emphasizes the anthropological motif of the soul as a hierarchy that mirrors the heavenly hierarchy, which is essential for Gallus’ understanding of the intersection of “knowing” and “loving.” It is in this anthropological motif that this reviewer sees room for expansion. Therefore, my one criticism should actually be read as a plea for a second volume that incorporates Gallus’ voice into our post-ressourcement discussion concerning theological anthropology.
This volume does an excellent job of explaining the intricacies of Thomas Gallus’ anthropological interpretation of the Dionysian corpus. Yet, this reader was left wondering in what ways Gallus’ voice was and still is influential and how we might incorporate his voice into our contemporary discussions of theological anthropology. Should we read Gallus as a historical voice that was influential primarily in his own day, or is there room in our contemporary discussion to incorporate his unique anthropological outlook? The second option is more likely.
In sum, this book is highly recommended for both historical and systematic theologians, as well as those interested in medieval Neoplatonic philosophy.
