Michael Horton (a Reformed theologian and frequent guest on Issues, etc.) has written a systematic theology a while back that received a lot of attention. I read it about a year ago and had some initial technical problems with it (for one thing, it was one of the worst edited books I've ever read. The first footnotes in one chapter read "Ibid."). Through my research into the history of Western and Eastern Christian theology, I've come to appreciate how Horton's basic way of construing human knowledge of God is a complete mess. What he attempts to do is combine Western scholastic approach to the knowledge of God with an Eastern distinction between "essence" and "energies." These are completely contradictory approaches to ontology and the knowledge of God. Below, I will flesh out some of my criticisms.
-- Jack Kilcrease, theologia crucis: Michael Horton's Theological-Ontological Mess
Gregory of Nyssa emphasized that one couldn't treat the divine essence like this. It was mysterious and essentially unknowable. In his Life of Moses, Gregory described the Christian life metaphorically as being like the ascension of Moses up Mt. Sinai. One enters farther and farther into the darkness of the mountain of God, without ever reaching a knowledge of the divine being in itself. Of course, this certainly served the polemical situation, but the fact of the matter is that it simply created another problem: how do we know anything about God if he is incomprehensible?
This has epistemological implications: Since God is these things properly and creatures are these things in a derivative manner by similitude to God, God is conceptually knowable by analogy.
In conclusion, I wish to affirm that a satisfactory theory of revelation must involve a realistic epistemology. By realism in this connection, I mean a theory that the human mind possesses some truth – not an analogy of the truth, not a representation of or correspondence to the truth, not a mere hint of the truth, not a meaningless verbalism about a new species of truth, but the truth itself. God has spoken his Word in words, and these words are adequate symbols of the conceptual content. The conceptual content is literally true, and it is the univocal, identical point of coincidence in the knowledge of God and man.
Gordon Clark (2011-07-02T18:48:21+00:00). God's Hammer: The Bible and Its Critics (Gordon Clark) (Kindle Locations 774-779). The Trinity Foundation. Kindle Edition.