Pseudo-Dionysius: The Divine Names · 2 of 3 · tr. C.E. Rolt
Chapter 12, Section 1b
Which meaneth that just as things that have no substantial Being 490 490 i.
e.
The material things (cf.
Myst.
Theol.
I.).
This is the ordinary meaning of the phrase in D.
are transcended by things that have such Being, together with Sanctity, Divinity, Dominion, or Royalty; and just as the things that 183 participate in these Qualities are transcended by the Very Qualities themselves—even so all things that have Being are surpassed by Him that is beyond them all, and all the Participants and all the Very Qualities are surpassed by the Unparticipated 491 491 Material things are surpassed by angels and perfected human souls, anal these by the Divine Grace which they all share; and this, together with the whole creation on which it is bestowed, is surpassed by God from Whom it emanates.
For while this emanation can be communicated the Godhead cannot.
(Cf.
Via Negativa.
See esp.
Myst.
Theol.
I.).
Creator.
And Holy Ones and Kings and Lords and Gods, in the language of Scripture, are the higher Ranks in each Kind 492 492 i.
e.
The higher ranks whether among angels or among human souls.
(Cf.
“I have said, ‘Ye are gods,’” “hath made us kings and priests,” etc.) through which the secondary Ranks receiving of their gifts from God, show forth the abundance of that Unity thus distributed among them in their own manifold qualities—which various qualities the First Ranks in their providential, godlike activity draw together into the Unity of their own being.
493 493 The highest ranks (i.
e.
the Seraphim and the Contemplative Saints) have a direct version of God, Whom they behold by an act of complete spiritual contemplation.
Others, learning from them, behold God truly but less directly—by knowing rather than by Unknowing, by discursive Meditation rather than by intuitive Contemplation—or are called to serve Him chiefly in practical works.
Contemplation is a complete activity of the concentrated spirit, unifying it within itself and uniting it to all kindred spirits (for true Mysticism is the same in every age and place).
Meditation and practical works are partial activities which imply a succession of different images in the same mind and a shifting variety of different mental types and interests in the same Community.
486 D.
holds that God’s dominion is an absolute quality in Himself apart from all reference to the creation.
The Greek word, as he truly says, supports his view.
The Latin Dominus , on the other hand, implies the notion of governing, and so has a necessary reference to the creation.
Hence St.
Augustine says that God could not actually be spoken of as “Lord” before the world or the angels were made.
Eckhart says that before the creation God was not God, ” Er war was Er war.
“ D.
holds that the title “God” is relative to us.
But then he holds—and here explains—that the roots of this relationship exist timelessly in the undifferentiated Godhead.
487 “Transcendent,” “Supreme,” “Simple,” all express the same fact—that, being Super-Essential, it is above the multiplicity of the creatures.
488 Cf.
Shelley, Adonais: “That Light whose smile kindles the universe.” 489 “Holiness” especially contains the notion of Transcendence.
490 i.
e.
The material things (cf.
Myst.
Theol.
I.).
This is the ordinary meaning of the phrase in D.
491 Material things are surpassed by angels and perfected human souls, anal these by the Divine Grace which they all share; and this, together with the whole creation on which it is bestowed, is surpassed by God from Whom it emanates.
Themes
◆Apophatic Theologytheology
Describing the divine only by negation—God transcends all positive categories and concepts; the via negativa.
The passage explicitly discusses the 'Via Negativa' and how God transcends all positive categories like Being, Sanctity, or Dominion.
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.
The passage describes a clear hierarchy where material things are surpassed by angels and perfected souls, which in turn are surpassed by God from Whom creation emanates.
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.
Material things are described as having no substantial Being and being transcended by higher qualities, implying a deficiency of true existence.
Disciplined inward attention — sitting, focused, or open-awareness practice — as a stand-alone term that umbrellas active_contemplation, inner_silence, and dhyana-style sitting.
The text distinguishes between contemplation and meditation as different activities of the mind that lead to varying degrees of divine knowledge.
The absolutely simple, undivided first principle from which all multiplicity and existence flows.
The passage refers to 'the First Ranks' drawing together into the 'Unity of their own being', implying a singular first principle from which multiplicity flows.
The doctrine that all existence is ultimately one substance or one divine reality; non-duality as a theological claim.
The passage emphasizes that all the Participants and Very Qualities are surpassed by the Unparticipated Creator, implying a singular divine unity beyond multiplicity.