Pseudo-Dionysius: The Divine Names · 4 of 15 · tr. C.E. Rolt
Chapter 1, Section 1d
And we press upwards to those beams which in the Holy Scripture shine upon us; wherefrom we gain the light which leads us unto 55 the Divine praises 64 64 πρὸς τοὺς θεαρχικοὺς ὕμνους.
Either (1) “leads us to declare the Divine praises”; or (2) “leads us to apprehend the Divine praises as sung by angels,” etc.
being supernaturally enlightened by them and conformed unto that sacred hymnody, even so as to behold the Divine enlightenments the which through them are given in such wise as fits our powers, and so as to praise the bounteous Origin of all holy illumination in accordance with that Doctrine, as concerning Itself, wherewith It hath instructed us in the Holy Scriptures.
Thus do we learn 65 65 In the whole of this passage God is spoken of as at the same time Efficient, Formal and Final Cause of the soul’s activity.
D.
teaches that God is present in all things, but not equally in all.
Cf.
Intr., p.
14 that It is the Cause and Origin and Being and Life of all creation.
66 66 Gen.
i.
And It is unto them that fall away from It a Voice that doth recall them and a Power by which they rise; and to them that have stumbled into a corruption of the Divine image within them, It is a Power of Renewal and Reform; and It is a sacred Grounding to them that feel the shock of unholy assault, and a Security to them that stand: an upward Guidance to them that are being drawn unto It, and a Principle of Illumination 67 67 Three stages may be traced here corresponding to Purgation, Illumination and Union.
I have tried to indicate the transitions from one stage to the next by the punctuation.
to them that are being enlightened: a Principle of Perfection to them that are being perfected; 68 68 τῶν τελουμένων τελεταρχία.
“Perfect” (τέλειος) and the words connected with it were technical terms in the Greek Mysteries.
Possibly there are traces of this technical use in St.
Paul’s Epistles (e.g.
I Cor.
ii.
6 ; Phil.
iii.
15 ).
a principle of Deity to them that are being deified; 69 69 τῶν θεουμένων θεαρχιά.
See Intr., p.
39.
and of Simplicity to them that are being brought unto simplicity; 70 70 The soul must turn away from the complex world of sense and have only one desire—the desire for God.
Thus it becomes concentrated as it were, and so is in a simple and unified state.
Cf.
Matt.
vi.
22.
See Intr., p.
25 and of Unity 56 to them that are being brought unto unity.
Yea, in a super-essential manner, above the category of origin, It is the Origin of all origin, and the good and bounteous Communication (so far as such may be 71 71 i.
e.
So far as we are capable of receiving this communication.
) of hidden mysteries; and, in a word, It is the life of all things that live and the Being of all that are, the Origin and Cause of all life and being through Its bounty which both brings them into existence and maintains them.
4.
Themes
◆Apophatic Theologytheology
Describing the divine only by negation—God transcends all positive categories and concepts; the via negativa.
The text describes God as transcending categories like origin and being, stating 'It is the Origin of all origin'.
Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity.
God is described as a Voice that recalls and a Power that guides those being drawn to Him.
Augustinian and Plotinian doctrine that evil has no positive being of its own but is a lack, distortion, or absence of the good — denying ontological dualism while preserving moral seriousness.
Corruption of the Divine image within humans is presented as a deficiency rather than positive evil.
The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy.
The text states that the soul is brought to be deified and partake of the divine nature.