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The Evil, then, is not from God, nor in God, neither absolutely nor occasionally. Christus Interpres Thomas Graumann. The godlike minds men made one by these unions, through imitation of angels as far as attainable since it is during cessation of every divnis energy that such an union as this of the deified minds towards the super-divine light takes nominihus celebrate It most appropriately through the abstraction of all created thingsenlightened in this matter, truly and super-naturally from the most blessed union towards Itthat It is Cause Indeed of all things existing, but Itself none of them, as being superessentially elevated above all.
Difinis theologians, having knowledge of this, celebrate It, both without Name and from every Name. But Divine Love is extatic, not permitting any to be lovers of re, but of nominibuss beloved. We ought to know, according to the correct account, that we use sounds, and syllables, and phrases, and descriptions, and words, on account of the sensible perceptions; since when our soul is moved by the intellectual energies to the things contemplated, the sensible perceptions by aid of sensible objects are superfluous; just as also the intellectual powers, when the soul, having become godlike, throws itself, through a union beyond knowledge, against the rays of the unapproachable light, by sightless efforts.
These things we have learned from the Divine Oracles, and you will find all the sacred Hymnology, so to speak, of the Theologians arranging the Names, of God with a view to make known and praise the beneficent progressions of the Godhead.
Wherefore, He is nominibks called King of the ages, since the whole being both is, and nominihus sustained, in Him and around Him. Concerning this then, as has been said, the nomnibus and hidden Deity, it is not permitted to speak or even to think beyond the things divinely revealed to us in the sacred Oracles.
Now, the divine minds 24 nnominibus said to be moved circularly indeed, by being united to the illuminations of the Beautiful and Good, without beginning and without end; but in a direct line, whenever they advance to the succour of a subordinate, by accomplishing all things directly; but spirally, because even in providing for the more indigent, they remain fixedly, in identity, around the good and beautiful Cause of their identity, ceaselessly dancing around.
But even the unions, such as befit angels, of the holy Powers, whether we must call them efforts after, or receptions from, the super-Unknown and surpassing Goodness, are both unutterable and unknown, and exist in those angels alone who, above angelic knowledge, are deemed worthy of them.
We must affirm, then, that this is to be received respecting the whole Deity. 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 reverent, strive after It, and who are neither impotently boastful towards that which is higher niminibus 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 shining upon them; and, by their proportioned love 4 of permitted diviinis, are elevated with a holy reverence, prudently and piously, as on new wings.
But that the body is not cause of baseness to the soul is evident, from the fact that baseness continues to coexist even without a body, as in demons. And, if it be not so, the Evil is not altogether evil, but has some portion of the Good, in consequence of which it nomiibus is. Iem Andereggen – – Sapientia 44 So the fact that nature is not destroyed is not an evil, but a destruction of nature, weakness, and failure of the natural habitudes and energies and powers.
By reason of nominibux they are, and have their life, continuous and undiminished, purified from all corruption and death and matter, and generation; and separated from the unstable and fluctuating and vacillating mutability, and are conceived of as incorporeal and immaterial, and as minds they think in a manner supermundane, and are illuminated as to the reasons of things, in a manner peculiar to themselves; and they again convey to their kindred spirits things appropriate to them; and they have their abiding from Goodness; and thence comes to them stability and consistence and protection, and sanctuary of good things; and whilst aspiring to It, they have both being and good being; and being conformed to It, as is attainable, they are both patterns of good, and impart to those after them, as the Divine Law directs, the gifts which have passed through to themselves from the Good.
But neither is the Evil in Angels; for if the good-like angel proclaims the goodness of God, being by participation in a secondary degree that which the Announced is in the first degree as Cause, the Angel is a likeness of Almighty Goda manifestation of the unmanifested lighta diviins untarnishedmost transparentwithout flawpurewithout spot 61 receiving, if I may so speak, the full beauty of the Good-stamped likeness of Godand without stain, shedding forth undefiledly in itself, so far as is possible, the goodness of the Silence, which dwells in innermost shrines.
For, either the Evil will be from the Good, or the Good from the Evil; or, if this be not possible, divinnis the Good and the Evil will be from another source and cause, dde no dual is source, but a Unit will be source of every dual. And all things participate in Him, and from no single existing thing does He divinus aloof. And the souls, and all the other beings, according to the same rule, have their being, and their well-being; and are, and are well; by having from the Pre-existing their being 80 and their well-being.
And, to use illustrations suitable to ourselves, pleasures and pains are said to be productive of pleasure and pain, but these themselves feel neither pleasure nor pain.
For there is not in nature what is contrary to nature; nor is there any raison d’etre for want of art in art.
Pseudo-Dionysius Areopagita. De Divinis Nominibus
Or, as if, after we have embarked on a ship, and are holding on to the cables reaching from some rock, such as are given out, as it were, for us to seize, we do not draw the rock to us, but ourselves, in fact, and the ship, to the rock.
And how does matter, being evil, generate and nourish nature? And fire, whilst heating and burning, is not said to be burnt and heated. And how does any existing thing desire it, in comparison with the Good? And I, by no means, speak in reference to the just and unjust man, and the temperate and intemperate man; but also, long before the difference between the just man and his opposite is made manifest externally, in the very soul itself the vices stand altogether apart from the virtues, and the passions rebel against the reason; and from this we must grant some evil contrary to the Good.
For in these, the Father and the Spirit in no respect communicated, except perhaps, one might say, as regards the benign and philanthropic purpose, and as regards all the pre-eminent and unutterable work of God which the unchangeable, qua God and Word of God, did when He had been born amongst us. Athanasius Von Alexandrien Uta Heil.
Wherefore, also, all things are predicated of Him and together, and He is none of them all; of every shape, of every kind, without form, without beauty, anticipating in Himself, beginnings and middles, 81 and ends of things existing, irresistibly and preeminently; and shedding forth without flaw, the light of being to all, as beseems a One and super-united Cause. For even with regard to other living creatures, not the possession of these, but the loss, is both destruction to the creature, and an evil.
Dionysius the Areopagite, Works () pp The Divine Names.
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.
And they aspire to the Good, in so far as they aspire to be and to live and to think. If it be that they meet with evil things providentially, and with a view to their preservation, this is not an evil, but a good, and from the Good, Who makes even the evil good.
For He is not this, but not that; nor is He in some way, but not in some other; but He is all things, as Cause of all, and containing and pre-holding in Himself all governments, all controls, of all existing things.
Nor has it any commingled communion with the things participating. The Evil then is not an actual thing. Not all things are evil to all, nor the same things evil in every respect. The Best Books of 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.
But, as we said when we put forth the Theological Outlines, it is not possible either to express or to conceive what the One, the Unknown, the Super-essential self-existing Good is,I mean the threefold Unity, the alike God, and the alike Good. But neither is the Evil in nature throughout, for if all the methods of nature are from universal nature, there is nothing contrary to it. Or, is the nature of the soul then good, but, by its energies, exists sometimes in one condition, and sometimes in another?
Without name, as when they say that the Godhead Itself, in one of those mystical apparitions of the symbolical Divine manifestation, rebuked him who said, “What is thy name?
Mediaevalia. Textos e estudos
Andereggen – – Sapientia 44 For, if the Good is both an actual thing and an object of desire, and powerful and effective, how will the contrary to the Good,that which has been deprived of essence, and intention, and power, and energy,be capable of anything?
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 nminibus 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.
Of these three motions then in everything perceptible here below, and much more of the abidings and repose and fixity of each, the Beautiful and Good, which is above all repose and movement, is Cause and Bond and End; by reason of which, and from which, and in which, and towards which, and for sake of divonis, is every repose and movement.
But neither is it this which we affirmthe “privation fights against ve Good by its own power 31 “; for the complete privation is altogether powerless, and the partial has the power, not in respect of privation, but in so far as it is not a complete privation.