Pseudo-Dionysius Areopagita. De Divinis Nominibus by Beate Regina Suchla, , available at Book Depository with free delivery worldwide. Pseudo-Dionysius Areopagita. de Divinis Nominibus (Patristische Texte Und Studien) (German Edition) [Pseudo-Dionysiu] on *FREE* shipping on. Pulchrum and pulchritudo in Thomas Aquinas’ Comment on De divinis nominibus by Pseudo- Dionysius Areopagite.
|Published (Last):||28 April 2008|
|PDF File Size:||5.35 Mb|
|ePub File Size:||12.82 Mb|
|Price:||Free* [*Free Regsitration Required]|
But, what would any one say of the very ray of the sun? And the Evil,that which has altogether fallen from the Goodwill be good, neither in the more nor in the less; but the partially good, and partially not good, fight no doubt against a certain good, but not against the whole Good, and, even it is sustained by the participation of the Good, and the Good gives essence even to the privation of Itself, wholly by the participation of Itself; for, when the Good has entirely departed, there will be neither anything altogether good, nor compound, nor absolute evil.
If forsooth, from Itself, it is absurd and impossible. Otherwise, what is evil in demons? Perhaps also, this is worthy of apology, that whilst our illustrious leader, Hierotheus, is compiling his Theological Elements, in a manner above natural capacity, we, as if those were not sufficient, have composed others, and this present theological treatise. Now, we have elsewhere sufficiently spoken of these things, and they have been celebrated by our illustrious leader, in his Theological Elements, in a manner far beyond natural abilitythings which that illustrious man acquired, either from the sacred theologians, or comprehended from the scientific, search of the Oracles, from manifold struggles and investigations respecting the same, or was instructed from a sort of more Divine Inspiration, not only having learnt, but having felt the pangs of things Divine, and from his sympathy with them, if I may so speak, having been perfected to their untaught and mystic union and acceptance.
For, both from It and through It is both Essence and every life, and both of mind and soul and every nature, the minutiae, the equalities, the magnitudes, all the standards and the analogies of beings, and harmonies and compositions; the entireties, the parts, every one thing, and multitude, the connections of parts, the unions of every multitude, the perfections of the entireties, the quality, the weight, the size, the infinitude, the compounds, 44 the distinctions, every infinitude, every term, all the bounds, the orders, the pre-eminences, the elements, the forms, every essence, every power, every energy, every condition, every sensible perception, every reason, every conception, every contact, every science, every union, and in one word, all things existing are from the Beautiful and Good, and in the Beautiful and Good, and turn themselves to the Beautiful and Good.
But their evil is from the declension from their own proper goods, and a changethe weakness, as regards their identity and condition, of the angelic perfection befitting them.
Band 1 Pseudo-Dionysius Areopagita. De Divinis Nominibus
FIRST, with your permission, let us examine the all-perfect Name of Goodness, which is indicative of the whole progressions of Almighty God, having invoked the supremely good, and super-good Triadthe Name which indicates Its whole best Providences.
The tribe of demons then is not evil, so far as it is according to nature, but so far as it is not; and the whole good which was given to them was not changed, npminibus themselves fell from the whole good given.
But 12 now, collecting from the Oracles so much as serves the purpose of our present treatise, and using the things aforesaid, as a kind of Canon, and keeping our eyes upon them, let us advance to the unfolding of the Names of God, which fall within the range of our understanding, and, what the hierarchical rule always teaches us throughout every phase of theology, let us become initiated to speak authoritatively in the godlike contemplations with a god-enlightened conception.
But if it should lack any of the aforesaid aptitudes, this will be the cause of the non-participative and un-figured and indistinct, and whatever else arises from inaptitude for reception.
Again, by the Deification from Itself, by the Divine likeness of many who become gods, according to their several capacity, there seems, and is said to be, a distinction and multiplication of the One God, but. Besides how is matter an evil?
Nominibue even as Divinsi has taught as becomes Its goodness in the Oracles, the science and contemplation of Itself in Its essential Nature is beyond the reach of all created things, as towering superessentially above all. Further, after thesethe sacred and holy mindsthe souls, and whatever is good in souls is by reason of the super-good Goodnessthe fact nominiibus they are intellectualthat they have essential lifeindestructiblethe very being itselfand that they are able, whilst elevated themselves to the angelic lives, to be conducted by nominibuz as good guides to the good Origin of all good things, and to become partakers of the illuminations, thence bubbling forth, according to nomjnibus capacity of each, and to participate in the goodlike gift, as they are able, and whatever else we have enumerated in our Treatise concerning the soul.
Nor has it any commingled communion with the things participating. But being itself never at any time fails all existing beings. Further also, the Theologians do not honour alone the Names of God which are given from universal or particular Providences, or objects of His forethought; but also from certain occasional Divine Visions, in the sacred temples or elsewhere, which enlightened the initiated or the Prophets, they name the surpassing bright Goodness which is above Name, after one or other causes and powers, and clothe It in forms and shapes of man, or fire, or electron, and celebrate Its eyes and ears, and locks of hair, divjnis countenance, and hands, and back, and wings, and arms, and hinder parts and feet.
Let us then elevate our very selves by our prayers to the higher ascent of the Divine and good rays,as if a luminous chain being suspended from the celestial heights, 28 and reaching down hither, we, by ever clutching this upwards, first with nomonibus hand, and then with the other, seem indeed to draw it down, but in reality we do not draw it down, it being both above and below, but ourselves are carried upwards to the higher splendours of the luminous rays.
And why should I say anything to thee concerning the things there divinely spoken? Further, how, when there is a Providence, is there evil, either coming into existence at all, or not destroyed?
But that we may not seem, in speaking thus, to be pushing aside the Divine Oracles, let those who libel the Name of Love 1Erwtoj hear them. The Good indeed is not entirely uncommunicated to any single created being, but benignly sheds forth its super-essential ray, persistently fixed in Itself, by illuminations analagous to each several being, and elevates to Its permitted contemplation and communion and likeness, those holy minds, who, as far as is lawful and nomonibus, strive after It, divimis who are neither impotently boastful towards that which is higher than the harmoniously imparted Divine manifestation, nor, in regard to a lower level, lapse downward through their inclining to the worse, but who elevate themselves determinately and unwaveringly to the ray nominibuz upon them; and, by their proportioned love 4 of permitted illuminations, are elevated with a holy reverence, prudently and piously, as on new wings.
The treatise, then, seeks to celebrate these, the Names of God, which set forth His Providence. Nomibibus the Spirit also is Lord But if any one should say that we introduce in so doing a confusion, in disparagement of the distinction which befits God, we do not think that such a statement as this is itself sufficient to convince that it is true.
But, how does He, Who is Good, bring anything to diivnis from the Evil?
But it does not affirm that the Good is one thing, and the Being another; and that Life is other than Wisdom; nor that the Causes are many, and that some deities produce one thing and others another, as nminibus and inferior; but that the whole good progressions and the Names of God, celebrated by us, are of one God; and that the one epithet makes known the complete Providence of the one God, but that the others are indicative of His more general and more particular providences.
For, it is not the nature of fire to make cold, nor of good to bring into being things not good; and if all things that be are from the Good for to produce and to preserve is natural to the Good, but to destroy and to nminibus, to the Evilthere is no existing thing from the Evil, nor will the Evil itself be, if it should be evil even to itself.
Aurelio De Santos Otero. And you will find many of the Theologians, who have celebrated It, not only as invisible and incomprehensible, but also as nominibu and un-traceable, since there is no trace of those who have penetrated to Its hidden infinitude.
Again, that the Father is fontal Deity, but the Lord Jesus and the Spirit are, if one may so speak, God-planted shoots, and as it were Flowers and superessential Lights of the God-bearing Deity, we have received from the holy Oracles; but how nominlbus things are, it is neither possible to say, nor to diviins.
Pseudo-Dionysius Areopagita. De Divinis Nominibus
Now to all this true reason will answer, that the Evil qua evil makes no single essence or birth, but only, as far as it can, pollutes and destroys the subsistence of things existing.
But now, according to our ability, the Good has been sufficiently praised, as really lovable,as beginning and end of allas embracing things existingas giving form to things not existingas Cause of all good thingsas guiltless of things evilas Providence and Goodness completeand soaring above things that are and things that are notand diviinis to good things evil, and the privation of Itselfas by all desired, and loved, and esteemed, and whatever else, the true statement, as I deem, has demonstrated in the preceding.
But that the body is not cause of baseness to the soul is evident, from the fact that baseness nominibuss to coexist even without a body, as in demons.
And for this reason, by the Oracles, the veritably Pre-existing is represented under many forms, according to every conception of beings, and the “Was” and the “Is,” and the “Will be,” and the “Became,” and the “Becomes,” and the “Will become,” are properly sung nominibuz Him.
But it celebrates the beneficial Providence, which has been set forth as preeminently Goodness and Cause of all good things, and as Being, and Life, and Wisdom,the Cause essentiating and vivifying, and wise-making, of those who partake of essence, and life, and mind, and reason, and sense.
Now, since we are speaking of these things, come then, and let us praise the Good, as veritably Being, and giving essence to all things that be.
Corpus Dionysiacum – Band 1 Pseudo-Dionysius Areopagita. De Divinis Nominibus