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Pseudo-Dionysius: The Divine Names · 11 of 16 · tr. C.E. Rolt

Chapter 2, Section 1k

Indeed, He is not an unity in this sense, and doth not participate in unity nor possess it; 224 224 These two phrases well express the meaning of the title “Beyond things and supernally infusing Unity” (ὑπερηνωμένη), which I have generally translated, like ἡνωμένη, as “Undifferenced.” but He is an Unity in a manner far 80 different from this, above all unity which is in the world; yea, He is an Indivisible Plurality, insatiable yet brim-full, producing, perfecting, and maintaining all unity and plurality. Moreover, since many, through Deification from Him, are made Gods 225 225 τῇ ἐξ αὐτοῦ θεώσει . . . θεῶν πολλῶν γιγνομένων. See Intr., p. 43. (so far as the Godlike capacity of each allows), there thus appears to be what is called a Differentiation 226 226 Cf. p. 71, n. 1. and a Reduplication of the One God, yet none the less He is the primal God, the Supra-Divine and Super-Essentially One God, who dwells Indivisibly within the separate and individual things, being an Undifferenced Unity in Himself and without any commixture or multiplication through His contact with the Many. 227 227 The fullness of God’s Unity is manifested, (1) in all the multiplicity of the material world, (2) after a higher manner in the deified souls of men and in angels. And supernaturally perceiving this, thus speaketh (by inspiration, in his holy writings) that Guide unto Divine illumination by whom both we and our teacher are led, that mighty man in things Divine, that Luminary of the world. For though (saith he) there be that are called gods, whether in heaven or in earth (as there be gods many and lords many). But to us there is but one God, the Father, of whom are all things, and we in Him, and one Lord Jesus Christ, by whom are all things, and we by Him. For in divine things the undifferenced Unities are of more might than the Differentiations 228 228 Each deified soul is a differentiation of God (cf. p. 71, n. i); yet the Unity of God transcends them all, even after God has thus poured Himself into them. and hold the foremost place and retain their state of Undifference even after the One has, without departing from Its oneness, entered into Differentiation. These Differentiations or beneficent Emanations of the whole 81 Godhead—whereby Its Undifferenced Nature is shared in common 229 229 i. e. These active Manifestations whereby God enters into each part of the universe, yet without loss of Unity. —we shall (so far as in us lies) endeavour to describe from the Divine Names which reveal them in the Scriptures, having now made this clear beforehand (as hath been said): that every Name of the Divine beneficent Activity unto whichever of the Divine Persons it is applied, must be taken as belonging, without distinction, to the whole entirety of the Godhead. 230 230 See the beginning of this chapter.
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Themes
Apophatic Theologytheology

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

The text extensively uses negation to describe God's nature, stating He does not participate in unity nor possess it in the ordinary sense.

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Divine Hiddennesstheology

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

God is described as 'Beyond things' and 'Undifferenced', indicating a radical concealment beyond ordinary categories.

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Divine Lighttheology

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

The passage explicitly references the 'Luminary of the world' and divine illumination as a guiding force.

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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.

The text mentions 'beneficent Emanations' and 'active Manifestations' flowing from the Godhead into the universe.

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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 passage emphasizes 'supernaturally perceiving' the divine nature through revelation rather than ordinary means.

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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 actively producing, perfecting, and maintaining all unity and plurality.

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Monadcosmology

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

The concept of 'Undifferenced Unity' in God suggests a simple first principle underlying existence.

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Mystical Unionsoteriology

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

The text states that 'we in Him' and God dwells within separate things, implying a deep union between the divine and the created.

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Paradox As Teachingethics

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

The passage presents the paradoxical nature of God as an 'Indivisible Plurality' that produces both unity and plurality.

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Pleromacosmology

The divine fullness or totality of the highest realm, populated by aeons and divine attributes, contrasted with the deficient material world.

The concept of God's 'fullness' and 'Undifferenced Nature' aligns with the idea of divine totality.

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Return To Sourcesoteriology

The soul's journey back to its divine origin, reversing the fall into matter through stages of purification or illumination.

The passage describes Deification from God where many are made Gods through His grace.

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Sacred Namestheology

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

The passage explicitly instructs the reader to describe divine reality 'from the Divine Names which reveal them in the Scriptures'.

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Theosis Deificationsoteriology

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 centrally discusses how many are made Gods through Deification from God.

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