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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.

And fire, whilst heating and burning, is not said to be burnt and heated. For, it is impossible that the same things, under the same conditions in every respect, should fight against each other.

The Names then, common to the whole Deity, as we have demonstrated from the Oracles, by many instances in the Theological Outlines, are the Super-Good, the Super-God, the Superessential, the Super-Living, the Super-Wise, and whatever else belongs to the superlative abstraction; with which also, all those denoting Cause, the Good, the Beautiful, the Being, the Life-producing, the Wise, and whatever Names are given to the Cause of all Good, from His goodly gifts.

We, however, on our part, will 53 pray the objector to look to the truth of the facts, and will make bold to say this first. And why should I say anything to thee concerning the things there divinely spoken? But what slipped from our view in the midst of our discourse, the Good is Cause of the celestial movements in their commencements and terminations, of their not increasing, not diminishing, and completely changeless, course 20and of the noiseless movements, if one may so speak, of the vast celestial transit, and of the astral orders, and the beauties and 36 lights, and stabilities, and the progressive swift motion of certain stars, and of the periodical return of the two luminaries, which the Oracles call “great,” from the same to the same quarter, after which our days and nights being marked, and months and years being measured, mark and number and arrange and comprehend the circular movements of time and things temporal.

For if the Evil is not,virtue and vice are the same, both universally and particularly. But, neither is the Evil in bodies.

Band 1 Pseudo-Dionysius Areopagita. De Divinis Nominibus

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, which define and produce things existing; according to which nominobus the Superessential both predetermined and brought into existence everything that exists. For He is the Age of agesthe Existing before the ages.

But Divine Love is extatic, not permitting any to be lovers of themselves, but of those beloved. Alfred Feder – – Theologie Und Philosophie 1 3: Johannes Von Apamea Werner Strothmann. And you will find many of the Theologians, who have celebrated It, not only as invisible and incomprehensible, but also as inscrutable and un-traceable, since there is no trace of those who have penetrated to Its hidden infinitude.


Yet they are called evil, some one may say. 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?

But, to speak briefly, the Good is from the one and the whole Cause, but the Evil is from many and partial defects. From Him, Who is, is age, and essence, and being, and time, and birth, and thing born; the realities 76 in things that be, and things howsoever existing and divinix.

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.

Der Aufbau der Schrift “De divinis nominibus” des Ps. For the theologians seem to me to treat as equivalent the name of Loving-kindness, and that of Love; and on this ground, to attribute, by preference, the veritable Love, to things Divine, because of the misplaced prejudice of such men as these.

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 nominibbus were Flowers and superessential Lights of the God-bearing Deity, we have received from the holy Oracles; but how these things are, it is neither possible to say, nor to conceive. And all things participate in Him, and from no single existing thing does He stand aloof. But that we may not seem, in speaking thus, to be pushing aside the Divine Oracles, let those who libel the Nnominibus of Love 1Erwtoj hear them.

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Now, if the power were not granted, the statement might hold good; but, if power comes from nominbus Good, Nominibuw giveth, according to the Oracles, the things suitable to all absolutely, the failure and deviation, and departure and declension of the possession from the Good of our own proper goods is not praiseworthy. But the Name of Being is extended to all things being, and is above things being;and the Name of Life is extended to all things living, and is above things living; and the Name of Wisdom is extended to all the intellectual and rational and sensible, and is above all these.

For, if there is any one who has placed himself entirely in opposition to the Oracles, he will be nominihus entirely apart from our. From this Beautiful comes being to all existing things,that each is beautiful in its own proper order; and by reason of the Beautiful are the adaptations of all things, and friendships, and inter-communions, and by the Beautiful divimis things are made one, and the Beautiful is origin dvinis all things, as a creating Cause, both by moving the whole and holding it together by the love of its own peculiar Beauty; and end of all things, and beloved, as final Cause for all things exist for the sake of the Beautiful and exemplary Causebecause all things are determined according to It.


Dionysius the Areopagite, Works () pp The Divine Names.

Concerning Beingin which also concerning Exemplars. We use cookies to give you the best possible experience. And when the common conductor of ourselves, and of our leader to the Divine gift of light,he, who is great in Divine mysteriesthe light of the worldhad thought out this in a manner above natural ability,he speaks as follows, from the inspiration of God, in his sacred writings”For, even if there are who are called gods, whether in heaven or upon earth, as there are gods many and lords many; but to us there is One God, the Father, from Whom are all things, and we unto Him,and One Lord Jesus Christ, through Whom are all things, and we, through Him Everything that is according to nature comes into being from a 68 defined cause.

And how does matter, being evil, generate and nourish nature? Come then, whilst collecting these again into one, let us say, that it is a certain simplex power, which of itself moves to a sort of unifying combination from the Good, to the lowest of things existing, and from that again in due order, circling round again, through all to the Good from Itself, and through Itself and by Itself, and rolling back to Itself always in the same way.

Yielding then to these considerations, and neither shirking nor flinching from the attainable discovery of things Divine, but also not bearing to leave unassisted those who are unable to contemplate things too high for us, we have brought ourselves to composition, not daring indeed to introduce anything new, but by more easy and more detailed expositions to disentangle and elucidate the things spoken by the Hierotheus indeed.

What is the purpose of the discourse, and what the tradition concerning Divine Names. Things with life no doubt are above things that merely existthings sensible above those which merely live,and things rational above these,and the Minds 33 above the rational, and are around God, and are more near to Him.