Chapter 4, Section 1‚

Aug., Transcende mundum et sape animum, transcende animum et sape Deum. 307 This shows that the Via Negativa starts from something positive. It is a transcendence, not a mere negation. 308 Prov. iv. 6, 8 . 309 ὁ ἐμὸς Ἔρως ἐσταύρωται>. Ignatius Ep. ad Rom. § 6. But possibly St. Ignatius means: “My earthly affections are crucified.” St. Ignatius wrote just before being martyred, at the beginning of the second century. This reference would alone be sufficient to make the authenticity of the Dionysian writings improbable. [It is perhaps impossible to determine whether Ignatius meant by the words “my Love is crucified” to refer to Jesus or to himself. The latter is supported by Zahn and by Lightfoot, the former by Origen, Prologue to Commentary on Canticles. ” Nec pato quod culpari possit, si quis Deum, sicut Joannis, charitatur, ita ipse amorem nominit. Denejire memini, aliquem sanctorum dixisse Ignatium nomine de Christo: Mens autem amor crucifixus est: nec reprehendi eum per hoc dignum judico. “ Much further evidence is given in Jacobson’s Apostolic Fathers (p. 377). Jacobson himself supports it, observing that the Greek commemoration of Ignatius takes the words in this sense. Whether Dionysius followed Origen or not, his exposition is very interesting and is quite possibly the true. See also the translator’s note on ἔρως . Ed .] 310 ἐν ταῖς προεισαγωγαῖς τῶν λογίων. Apparently this was a title of the books ascribed to Solomon. The present reference is Wisdom viii. 2 . 311 τοῖς θείοις μᾶλλον ἀναθεῖναι τὸν ὄντως ἔρωτα. 312 Earthly desire is below static conditions, the Divine Desire is above them. 313 i. e. The word ἔρως is sometimes used concerning God to stimulate our minds by its unexpectedness and so to make us penetrate beyond the word to the mystery hinted at by it. On the other hand ἀγάπη or ἀνάπησις is sometimes used concerning human relationships to prevent any degrading associations from entering in. 314 2 Sam. i. 26 . 315 καὶ ἐστι τοῦτο δυνάμεως ἑνοποίου καὶ συνδετικῆς καὶ διαφερόντως συγκρατικῆς. 316 This finely suggests that the “Selfhood” of God is selfless. Vide Intr., p. 9. Note also the combination of rest and motion alluded to here. 317 Yearning is a movement in the soul; the Object of Yearning causes such movement in the soul. 318 Cf. St. Thomas Aquinas: Deus movet sicut desideratum a Se Ipso. Cf.