Pseudo-Dionysius: The Divine Names
§ About this work
Writing to his fellow-Presbyter Timothy, Dionysius, having ended the Outlines of Divinity, undertakes an Exposition of the Divine Names, holding that God is celebrated only as the Scriptures reveal, as Super-Essential Cause who is nameless yet named from His beneficent Emanations (Part 1). Part 2 shows the Sacred Writers calling the Godhead both Nameless—citing the vision that rebukes one asking "What is thy name?"—and possessed of all names, human and symbolic. Continuing sections state that qualities pre-exist in the Creative Originals, that the Incarnation of Jesus surpasses all minds, and quote Hierotheus's Elements of Divinity on the Deity of Jesus and on Differentiation; extensive scriptural and editorial notes accompany each part. Chapter 3 opens with invocation of the Trinity, prayer figured by cord and cables, and Dionysius naming Hierotheus his preceptor next to Paul, recalling the gathering where James and Peter were present. Chapter 4 treats Good, Light, Beautiful, and Yearning, then argues at length that Evil is not existent and inheres neither in angels, devils, souls, beasts, nature, bodies, nor matter, being only deficiency of Good. Chapter 5 celebrates "Being" and the Exemplars; Chapter 6, Eternal Life, dismissing Simon; Chapter 7, Wisdom and "Foolish Wisdom"; Chapter 8, Power, Righteousness, Salvation, and Redemption, where the reply confounds Elymas the sorcerer. Chapters 9 and 10 expound Great, Small, Same, Motion, Equality, and "Omnipotent" and "Ancient of Days." Chapter 11 praises Peace and Very Being; Chapter 12, Holy of holies, King of kings, Lord of lords, God of gods. Chapter 13, on "Perfect" and "One," preferring the Negative method, closes the treatise on Intelligible Names, Dionysius asking Timothy to correct it before proceeding to Symbolical Divinity.
The chapter, titled "Concerning 'Perfect' and 'One,'" opens by declaring the previous titles finished and proposing to proceed to the most important Title. The Divine Science attributes all qualities to the Creator together and speaks of Him as One. The text describes how such a Being is Perfect: not only as Absolute Perfection possessing distinctive Uniformity of Its existence and wholly perfect in Its whole Essence, but also as beyond Perfection, giving form to the indefinite while raised above all limitation, penetrating all things and beyond them in unfailing bounties. The Title "Perfect" means It cannot be increased or diminished, contains all things beforehand, and overflows to perfect all perfect things. Section 2 states the title "One" implies It is all things under the form of Unity and is the Cause of all without departing from Unity. Everything participates in the One, as number participates in unity; the One Cause is not one among many but before all Unity and Multiplicity. No multiplicity exists except by participation in the One; the many are one in entirety, substance, species, and originating essence. The One can exist without Multiplicity as the Unit exists before Number. Section 3 states that removing the One leaves nothing. Scripture calls the whole Godhead the Cause by the title "One"; there is one God the Father, one Lord Jesus Christ, one Spirit. All things derive existence from the One. The text urges turning from the Many to the One, declaring the Unity of the Godhead before all distinctions. Speaking of Godhead as Unity and Trinity uses titles beyond all titles; It has no name. The Negative method is preferred as it lifts the soul toward union with God. Section 4 acknowledges the exposition falls short of the Names' meaning. Dionysius credits the Creator, asks Timothy to correct errors and share his stores, affirms he has imparted the tradition without adulteration, and ends the treatise on Intelligible Names, proceeding next to Symbolical Divinity.
Chapter 13, Section 1aChapter 13, Section 1bChapter 13, Section 1cChapter 13, Section 1dChapter 13, Section 1eChapter 13, Section 1f