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):||9 May 2009|
|PDF File Size:||13.99 Mb|
|ePub File Size:||12.17 Mb|
|Price:||Free* [*Free Regsitration Required]|
And yet, we have insisted upon this with the utmost care, that, as regards the things that have been thoroughly investigated by him, our divine leader, with an accurate elucidation, we should not, in any way, handle the same tautologically, for diviinis same elucidation of the Divine text expounded by him.
So that the Evil is not in God, and the Evil is not inspired by God. But does some one say that souls are evil? 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.
But even the unions, such as befit angels, of the holy Powers, divinus 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. For even in a monad, every number preexists in the form of a unit, and the monad holds every duvinis in itself singly. But, when we have conceded even this, to be correctly said, we must call to mind the Word of God, which says, “I have not shewn thee these things for the purpose of going after them, but that through the proportionate knowledge of these we may be led up to the Cause of all, as we are capable.
Then, 60 everything will be in disorder, and always fighting; and yet the Good distributes friendship to all existing things, and is celebrated by the holy theologians, both as very Peace, and Giver of Peace.
By all things, then, the Beautiful and Good is desired and beloved and cherished; and, by reason of It, and for the sake of It, the less love the greater suppliantly; and those of the same rank, their fellows brotherly; and the greater, the less considerately; and these severally love the things of themselves continuously; and all things by aspiring to the Nominibue and Good, do and wish all things whatever 45 they do and wish.
And from the same Cause of all, are the higher and lower intellectual 35 essences of the godlike angels; and those of the souls; and the natures of the whole Cosmos; all things whatsoever said to be either in others, or by reflection. But, if they should say, that it does not make baseness in souls, but that they are dragged to it, how will this be true?
For, if nomihibus kinds of knowledge are of things existing, and are limited to things existing, that, beyond all essence, is also elevated above all knowledge. He, Who is, is superessential, sustaining Cause of the whole potential Being, and Creator of being, existence, subsistence, essence, nature; Source and Measure of ages, and Framer of times, and Age of things that be, Time of things coming into being, Being of things howsoever being, Birth of things howsoever born.
Let us then elevate our very selves by our prayers to the higher diviniw 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 one 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.
For even as Itself 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.
How, in short, are there evils when there is a Providence? But Providence, as befits Its goodness, uses even evils which happen for the benefit, either individual or general, of themselves or others, and suitably provides for each being.
But, if the Philosopher Clemens thinks good, that the higher amongst beings should be called 82 exemplars in relation to something, his statement advances, not through correct and perfect and simple names. Following then, these, the supremely Divine standards, which also govern the whole holy ranks of the supercelestial orders,whilst honouring the unre-vealed of the Godhead which is beyond mind and matter, with inscrutable and holy reverence of mind, and things unutterable, with a prudent silence, we elevate ourselves to the glories which illuminate us in the sacred Oracles, and are led by their light to the supremely Divine Hymns, by which we are supermundanely enlightened and moulded to the sacred Songs of Praise, so as both to see the supremely Divine illuminations given to us by them, according to our capacities, and to praise the good-giving Source of every holy manifestation of light, as Itself has taught concerning Itself in the sacred Oracles.
And, if they say that matter is necessary, for a completion of the whole Cosmos, how is matter an evil? And verily as we have mentioned in the Theological Outlines, if any one should say that this is not spoken concerning the whole Deity, he blasphemes, and dares, without right, to cleave asunder the super-unified Unity.
For, It is not in a place, so that It should be absent from a particular place, or should pass from one to another. But the lack of strength is not complete, for the complete lack of power takes away even the disease and the subject; and such a disease will be even a destruction of itself; so that, such a thing is not an evil, but a defective good, for that which has no part of the Good will not be amongst things which exist.
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 this, as I think, is true, that the things which participate more in the One and boundless-giving God, are more near to Him, and more divine, than those who come behind them in gifts.
From this are all the substantial beginnings of things existing, the unions, the distinctions, the identities, the diversities, the similarities, the dissimilarities, the communions of the contraries, the commingling of things unified, the providences of the superior, the mutual cohesions of those of the same rank; the attentions of the more needy, the protecting and immoveable abidings and stabilities of their whole selves and, on the other hand, the 42 communions of all things among all, in a manner peculiar to each, and adaptations and unmingled friendships and harmonies of the whole, the blendings in the whole, and the undissolved connections of existing things, the never-failing successions of the generations, all rests and movements, of the minds, of the souls, of the bodies.
Wherefore, before everything, and especially theology, we must begin with prayer, not as though we ourselves were drawing the power, which is everywhere and nowhere present, but as, by our godly reminiscences and invocations, conducting ourselves to, and making ourselves one with, it. For if the Evil is not,virtue and vice are the same, both universally and particularly.
Band 1 Pseudo-Dionysius Areopagita. De Divinis Nominibus
Yea, reason will dare to say even this, that even the non-existing participates in the Beautiful and Good. But then, when we have invoked It, by all pure nomihibus and unpolluted mind, and by our aptitude towards Divine Union, we also are present to It.
Diviniis even self-existent being is from the Pre-existent, and of Him is being, and He is not of being;and in Him is being, and He is dr in being; and being possesses Him, and not He possesses being; and He is both age and beginning, and measure of being; being essentiating Source, and Middle and End, of pre-essence, and being and age and all things.
We must affirm, then, that this is to be received respecting nnominibus whole Deity. Now we have set forth in the Theological Outlines whatever Divine Causes we have found in the Oracles, of these unions, and distinctions, by treating each separately, according to our ability; by explaining some things, by the infallible Word, and 21 unfolding them; and by conducting the religious and unpolluted mind to the bright visions of the Oracles; but others, as being full of mystery, by approaching them according to the Divine tradition, which is superior to difinis energy.
So that there is not an evil nature; but this is evil to nature, the inability to accomplish the things of one’s proper nature. Wherefore, also, the Beautiful is identical with the Good, because all things aspire to the Beautiful and Good, on every account, and there is no existing thing which does not participate in the Beautiful and the Good.
Heavenly Charity According to Thomas Aquinas. And He is before all things, and all things in Him consist. Find it on Scholar.
But, when the mind strives to be moved upwards, through objects of sense, to contemplative conceptions, the clearer interpretations are altogether preferable to the sensible mominibus, and the more definite descriptions are things more distinct than things seen; since when objects near are not made clear to the sensible perceptions, diinis will these perceptions be well able to present the things perceived to the mind.
But, we affirm that the exemplars are the methods in God, giving essence to things that be, and pre-existing uniformly, which theology calls predeterminations, and Divine and good wills, nominibuz define and produce things existing; according to which predeterminations the Superessential both predetermined and brought into existence everything that exists.
It has the supernatural, supernaturally,the superessential, superessentially. 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 diinis others, and this present theological treatise. And “the beautiful and the wise” are also sung respecting the whole Deity.
And yet, if that man had deigned to treat systematically all the theological treatises, and had gone 29 through the sum of all theology, by detailed expositions, we should not have gone to such a height of folly, or stupidity, as to have attempted alone theological questions, either more lucidly or divinely than he, or to indulge in vain talk by saying superfluously the same things twice over, and in addition to do injustice to one, both teacher and friend, and that we, who have been instructed from his discourses, after Paul the Divine, should divijis for our own glorification his most illustrious contemplation and elucidation.
But neither onminibus the Evil from God, for, either He is not good, or He does good, and produces good things; and, not once in a way, and some; and at another time not, and not all; for this would argue transition and change, even as regards the very Divinest thing of all, the Cause.
For, amongst our inspired hierarchs when both we, as you know, and yourself, and many of our holy brethren, were gathered together nominibbus the depositing of the Life-springing and God-receptive body, and when there were present also Nomininus, the divinia of God, and Peter, the foremost and most honoured pinnacle of the Theologians, when it was determined diviis the depositing, that every one of the hierarchs should celebrate, as each se capable, the Omnipotent Goodness of the supremely Divine Weaknesshe, after the Theologians, surpassed, as you know, all the other divine instructors, being wholly divunis, wholly raised from himself, and experiencing the pain of his fellowship with the things celebrated, and was regarded as an inspired and divine Psalmist by all, by whom he was heard and seen and known, and not known.
For It is indeed present to all, but all are not present to It. Yea rather, all things existing will so far be, more or less, as they participate in the Good; for, even as respects the self-existing Being, that which nmoinibus no ways is at all, will not be at all; but that which partially is, but partially is not, in so far as it has fallen from the ever Being, is not; but so far as it has participated in the Being, so far it is, and its whole being, and its non-being, is sustained and preserved.
Hence, as Providence is conservative of the nature of each, it provides for 71 the free, as free; and for the whole, and individuals, according to the wants of all and each, as far as the nature of those provided for admits the providential benefits of its universal and manifold Providence, distributed ‘proportionably to each.
Fragmente zu Hiob 23,1 – 42,17 Ursula Hagedorn.
I nomi divini = De divinis nominibus
But let these things suffice to have been sufficiently said according to our ability in our writings ” Concerning just and Divine chastisement” throughout which sacred treatise the infallibility of the Oracles has cast aside those sophistical statements as senseless words, speaking injustice and falsehood against Almighty God.
For example, the licentious man, even if he have been deprived of the Good, as regards his irrational lust, in this respect he neither is, nor desires realities, but nevertheless he participates in the Good, in his very obscure echo of union and friendship. Dvinis reason of these they are, and have their life, continuous and nominiibus, 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 ddivinis 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.
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? But all the proportions of nature individually are comprehended in the whole nature of the whole, within one unconfused union; and in the soul, the powers of each several part are provident of the whole body in a uniform fashion.
But, what would any one say of the very ray of the sun?