Pseudo-Dionysius: The Divine Names · 3 of 16 · tr. C.E. Rolt
Chapter 2, Section 1c
But if he taketh Scriptural Truth as his Standard, this is the very Rule and Light by which we will (so far as in us lies) proceed straight to our defence, and will declare that the Sacred Science sometimes employs a method of Undifference and sometimes one of Differentiation; and that we must neither disjoin those things which are Undifferenced 68 nor confuse those which are Differentiated; but following the Sacred Science to the best of our powers, we must lift up our eyes towards the Divine Rays; for, receiving thence the Divine Revelations as a noble Standard of Truth, we strive to preserve its treasure in ourselves without addition, diminution, or distortion, and in thus preserving the Scriptures, we also are preserved, and are moreover enabled by the same to the end that we may still preserve them and be by them preserved.
3.
Now Undifferenced Names belong to the entire Godhead 186 186 The method of Undifference applies to the ultimate Godhead, that of Differentiation to the emanating Godhead.
The absolute and the relative planes of Being both belong to God.
On the absolute plane all distinctions are transcended, and the Persons exist in a manner in which They would appear to us to be merged, but on the relative plane we see that They are eternally distinct.
See Intr., p.
8.
(as we showed more fully from the Scriptures in the Outlines of Divinity).
To this class belong the following: “Super-Excellent,” “Super-Divine,” “Super-Essential,” “Super-Vital,” “Supra-Sapient,” and thereto all those titles wherein the negative expresses excess; moreover, all those titles which have a causal sense, such as “Good,” “Fair,” “Existent,” “Lifegiving,” “Wise,” and whatever titles are ascribed to the Cause of all good things from Its bountiful gifts.
187 187 Because we see things which are good, fair, existent, etc., we apply to God, their ultimate Cause, the titles “Good,” “Fair,” “Existent,” etc.
See p.
36, n.
6.
The differentiated Names, on the other hand, are the Super-Essential names and connotations of “Father,” “Son,” and “Spirit.” In these cases the titles cannot be interchanged, nor are they held in common.
Again, besides this, the perfect and unchangeable subsistence of Jesus in our nature is differentiated, and so are all the mysteries of Love and Being therein displayed.
188 188 i.
e.
Only the Second Person was Incarnate, was crucified, etc.
‘Mysteries of Love and Being” = φιλανθρωφίας οὐσιώδη μυστήρια.
69 4.
But needs must we, methinks, go deeper into the matter and thoroughly explain the difference between Undifference and Differentiation as concerning God, in order that our whole Discourse may be made clear, and, being free from all doubtfulness and obscurity, may (to the best of our powers) give a distinct, plain, and orderly statement of the matter.
For, as I said elsewhere, the Initiates of our Divine Tradition designate the Undifferenced Attributes of the Transcendently Ineffable and Unknowable Permanence as hidden, incommunicable Ultimates, but the beneficent Differentiations of the Supreme Godhead, they call Emanations 189 189 προόδους τε καὶ ἐκφάνσεις,—sc.
the Persons of the Trinity.
See Intr., p.
16.
Themes
◆Apophatic Theologytheology
Describing the divine only by negation—God transcends all positive categories and concepts; the via negativa.
The text explicitly describes the divine as 'Transcendently Ineffable and Unknowable Permanence' and attributes to it only negative excesses.
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 explicitly distinguishes between the 'Undifferenced Attributes of the Transcendently Ineffable' and the 'beneficent Differentiations of the Supreme Godhead', implying a hierarchical structure.
The absolutely simple, undivided first principle from which all multiplicity and existence flows.
The distinction between the Transcendently Ineffable Godhead and the Differentiated Godhead implies a singular first principle from which differentiation flows.