Pseudo-Dionysius: The Divine Names

Dionysius the Presbyter addresses his fellow-Presbyter Timothy. Having ended the Outlines of Divinity, he proceeds to an Exposition of the Divine Names. He states the scriptural rule that in speaking of God one declares truth by the power the Spirit stirred in the Sacred Writers, embracing truths that surpass speech and knowledge through a Union exceeding discursive and intuitive reason. He warns against forming any conception of the hidden super-essential Godhead except what is revealed in the Holy Scriptures. He affirms that Divine things are revealed to each created spirit in proportion to its powers, and that the Super-Essence surpasses Essences, the Super-Intellectual Unity surpasses Intelligences, and the One beyond thought surpasses thought. Dionysius describes the Godhead as the Universal Cause of existence while Itself existing not, incomprehensible and unsearchable, yet lovingly revealing Itself by illuminations fitted to each creature. He warns against both presumption and the descent through lower propensity. He states that the Godhead is Cause, Origin, Being, and Life of all creation, a Power of renewal, guidance, illumination, perfection, deification, simplicity, and unity. He explains that the Divine Names refer symbolically to Its beneficent Emanations, that It is celebrated as One and as Trinity, as Universal Cause, Wise, Fair, and especially Benevolent, since in one of Its Persons Jesus shared human nature without change. He describes being initiated through sacred veils, and the future state of being like unto Christ, seeing His Theophany as at the Transfiguration, becoming equal to the angels. Presently one uses symbols, then presses upward into the Super-Essential Ray beyond all knowledge. Since the Godhead is nameless, he asks how discourse on the Divine Names is accomplished, noting godlike Minds celebrate It by denying every attribute.

The text describes Goodness as the Subsistence whose very existence makes It the Cause of all things; celebrating its Providence draws upon the whole creation. It is the central Force and final Purpose of all things, before them all, in which all subsist; all things desire It—beings with reason seeking through knowledge, the next rank through perception, the rest through vital movement or mere existence. The Sacred Writers celebrate It by every Name while calling It Nameless. In section 6, they call It Nameless: in a mystical vision the Supreme Godhead rebuked one who asked "What is thy name?" answering "Why askest thou thus after My Name seeing it is secret?" The secret Name is above all names. They also attribute many names, citing It declaring "I am that I am," "I am the Life," "the Light," "God," "the Truth," and titles such as Good, Fair, Wise, Beloved, God of Gods, Lord of Lords, Holy of Holies, Eternal, Existent, Creator of Ages, Giver of Life, Wisdom, Mind, Word, Power, King of kings, Ancient of Days, Salvation, Righteousness, Sanctification, Redemption. He dwells within minds, souls, bodies, heaven and earth, and is called Sun, Star, Fire, Water, Wind, Dew, Cloud, Stone, Rock, and All Creation, yet is no created thing. The Transcendent Cause must be both nameless and possess all names. In section 8, the sacred writers draw titles from universal and particular providences and from heavenly visions, clothing It in human shapes—Eyes, Ears, Hair, Face, Hands, Wings, Feet—and conceptions such as Crown, Throne, Cup, Mixing Bowl, reserved for Symbolical Divinity. The writer turns to exposing God's Intelligible Names, urging holy approach and withholding from the uninitiate, addressing Timothy to guard these truths, and praying to declare the Names worthily.

This is a series of numbered scriptural and editorial endnotes. Notes 99 through 142 cite biblical passages, comprising references to Exodus, John, Genesis, Matthew, Psalms, Romans, Isaiah, Deuteronomy, Proverbs, Corinthians, Colossians, Revelation, Daniel, Jeremiah, Kings, Hosea, and others. Note 143 states God is above Time. Notes 144 and 145 give examples of names such as "I am that I am," "Good," "Fair," "Sun," "Star," "Rock." Note 146 distinguishes faculties of acting from their manifestations. Note 147 classifies analogies. Notes 148 through 162 cite further biblical passages. Note 163 explains the Names belong to God as revealed, the Godhead itself being Nameless. Note 164 glosses a Greek phrase, and note 165 references Mystical Theology.