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Pseudo-Dionysius: The Divine Names · 8 of 15 · tr. C.E. Rolt

Chapter 1, Section 1h

that which makes an individual thing to be one thing); (2) Mental or Spiritual intercourse; (3) Physical intercourse; (4) Sense perception. Here it = either (1) or (2), probably (1). limit, infinity, everything that exists. And yet since, as the Subsistence 94 94 ἀγαθότητος ὕπαρξις—i. e. the ultimate Essence in which goodness consists. of goodness, It, by the very fact of Its existence, is the Cause of all things, in celebrating the bountiful Providence of the Supreme Godhead we must draw upon the whole creation. For It is both the central Force of all things, and also their final Purpose, and is Itself before them all, and they all subsist in It; and 61 through the fact of Its existence the world is brought into being and maintained; and It is that which all things desire—those which have intuitive or discursive Reason seeking It through knowledge, the next rank of beings through perception, and the rest through vital movement, or the property of mere existence belonging to their state. 95 95 Man—Animal—Vegetable—Inorganic Matter. For the thought of this whole passage, cf. Shelley, Adonais: “That Light whose smile kindles the universe.” “The property of mere existence” = οὐσιώδη καὶ ἑκτικὴν ἐπιτηδειότητα. οὐσία = an individual existence. Its highest meaning is a “personality,” its lowest a “thing.” οὐσιώδης refers generally to its lowest meaning and = “possessing mere existence,” i. e. “belonging to the realm of inorganic matter.” See Intr., p. 4. Conscious of this, the Sacred Writers celebrate It by every Name while yet they call It Nameless. 96 96 This shows that there is a positive element in D.‘s Via Negativa. 6. For instance, they call It Nameless when they say that the Supreme Godhead Itself, in one of the mystical visions whereby It was symbolically manifested, rebuked him who said: “What is thy name?” 97 97 Judges xiii. 18 . and, as though bidding him not seek by any means of any Name to acquire a knowledge of God, made the answer: “Why askest thou thus after My Name seeing it is secret?” Now is not the secret Name precisely that which is above all names 98 98 Phil. ii. 9 ; Eph. i. 21 . and nameless, and is fixed beyond every name that is named, not only in this world but also in that which is to come? On the other hand, they attribute many names to It when, for instance, they speak of It as declaring: “I am that I am,” 99 99 Ex. iii. 14 . or “I am the Life,” 100 100 John xiv. 6 . or “the Light,” 101 101 John viii. 12 . or “God,” 102 102 Gen. xxviii. 13 . or “the Truth,” 103 103 John xiv. 6 . and when the Inspired Writers themselves celebrate the Universal Cause with many titles drawn from the whole created 62 universe, such as “Good,” 104 104 Matt. xix. 17 . and “Fair,” 105 105 Ps. xxvii. 4 . and “Wise,” 106 106 Rom. xvi. 27 . as “Beloved,” 107 107 Isa. v.
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Themes
Apophatic Theologytheology

Describing the divine only by negation—God transcends all positive categories and concepts; the via negativa.

The passage explicitly discusses the 'Nameless' nature of God and the Via Negativa as a method to approach Him.

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Divine Hiddennesstheology

The supreme God's radical concealment beyond ordinary knowledge or perception; the Hidden Father.

It emphasizes that God is 'Nameless' and 'secret,' concealed beyond all names and perception.

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Divine Lighttheology

The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.

The text references God as 'Light' and describes His nature through luminous metaphors like 'Smile kindles the universe'.

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Divine Providencetheology

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.

The passage states that God is the 'Cause of all things,' the 'Central Force,' and the 'Providence' that brings the world into being.

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Emanation Hierarchycosmology

A chain of divine beings or principles flowing downward from a single transcendent source (the One or the Father), each level less perfect than the one above.

It outlines a hierarchy of beings (Man-Animal-Vegetable-Inorganic Matter) seeking God through different faculties.

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Gnosis Direct Knowledgesoteriology

Salvation through direct experiential knowledge of the divine nature, not through faith, ritual, or moral works alone.

The text describes a 'mystical vision' and 'celebrating the bountiful Providence' as a means to acquire knowledge of God.

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Hidden Sayingssoteriology

Esoteric teachings reserved for those ready to receive them; outer meaning conceals an inner liberating truth.

It references the 'Secret Name' and the practice of calling God 'Nameless' in mystical visions.

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Living Godtheology

The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.

God is described as active and dynamic, bringing the world into being and maintaining it through His existence.

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Monadcosmology

The absolutely simple, undivided first principle from which all multiplicity and existence flows.

The 'Supreme Godhead' is presented as a singular transcendent source from which all things flow.

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Mystical Unionsoteriology

The merging of the individual soul or self with the divine, transcending personal identity.

The text describes beings desiring the Supreme Godhead and celebrating Providence through mystical visions.

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Paradox As Teachingethics

Using apparent contradiction, reversal, or riddle to destabilise ordinary understanding and induce insight.

The text presents the paradox that God is both 'Nameless' and attributed many names simultaneously.

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Sacred Namestheology

Divine names or formulas that carry ontological power, used in prayer, liturgy, or magical practice.

The passage extensively discusses the use of various divine titles ('Good,' 'Fair,' 'Wise') and the paradox of God being 'Nameless'.

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Separation From Sourcesoteriology

The felt condition of exile from one's divine origin — Rumi's reed flute torn from its bed, Plotinus's 'we have forgotten,' the Gnostic forgetfulness; the affective wound that complements return_to_source and gives the return its motive.

It describes beings as seeking God through knowledge, perception, or vital movement due to their distance from Him.

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Unity Of Beingtheology

The doctrine that all existence is ultimately one substance or one divine reality; non-duality as a theological claim.

The text states that all things subsist in the Supreme Godhead and are brought into being by It.

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Related passages · 15 parallels
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