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Approccio teoretico al de divinis nominibus su Una base tomista E anagogica. The Good indeed is not entirely uncommunicated to any single created being, but benignly sheds forth its super-essential ray, persistently fixed in Itself, by illuminations analagous to each several being, and elevates to Its permitted contemplation and communion and likeness, those holy minds, who, as far as is lawful and reverent, strive after It, and who are neither impotently boastful towards that which is higher than the harmoniously imparted Divine manifestation, nor, in regard to a lower level, lapse downward through their inclining to the worse, but who elevate themselves determinately and unwaveringly to the ray shining upon them; and, by their proportioned love 4 of permitted illuminations, are elevated with a holy reverence, prudently and piously, as on new wings.
Everything that is according to nature comes into being from a 68 defined cause. And yet, if It is superior to every expression and every knowledge, and is altogether placed above 8 mind and essence,being such as embraces and unites and comprehends and anticipates all things, but Itself is altogether incomprehensible to all, and of It, there is neither perception nor imagination, nor surmise, nor name, nor expression, nor contact, nor science;in what way can our treatise thoroughly investigate the meaning of the Divine Names, when the superessential Deity is shewn to be without Name, and above Name?
And let no one fancy that we honour the Name of Love beyond the Oracles, for it is, in my opinion, diviniw and stupid not to cling to the force of the meaning, but to the mere words; and this is not the characteristic of those who have wished to comprehend things Divine, but of those who receive empty sounds and keep the jominibus just at the ears from passing through from outside, and are not willing to know what such a word signifies, and in what way one ought to distinctly represent it, through other words of the same force and more explanatory, but who specially affect nomininus and signs without meaning, ve syllables, and words unknown, which do not pass through to the mental part of their soul, but buzz without, around their lips and ears, as though it were not permitted to signify the number four, by twice two, or straight lines by direct lines, or motherland by fatherland, or any other, which signify the self-same thing, by many parts of speech.
Band 1 Pseudo-Dionysius Areopagita. De Divinis Nominibus
Now, if the power were not granted, the statement might hold good; but, if power comes from the Good, Who giveth, according to the Oracles, the things suitable to all absolutely, the failure and deviation, and departure and declension of the possession from the Good of our own proper goods is not praiseworthy.
And is not this in reality the wonderful Name, 10 that which is above every Namethe Namelessthat fixed above every name which is named, whether in this age or in that which is to come? Moreover, all things whatever, re are and come to being, are and come to being by reason of the Beautiful and Good; and to It all things look, and by It are moved and held together, and for the sake of It, and by reason of It, and in It, is every source exemplary, final, creative, formative, elemental, and in one word, every beginning, every bond, every term, or to speak summarily, all things existing are from the Beautiful and Good; and all things non-existing are superessentially in the Beautiful and Good; and it is of all, beginning and term, above beginning and above term, because from It, and through It, and in It, and to It, are all things, as says the Sacred Word.
Aurelio de Santos Otero: Love, whether we speak of Divine, or Angelic, or intelligent, nominibjs psychical, or physical, let us regard as a certain unifying and combining power, moving the superior to forethought for the inferior, and the equals to a mutual fellowship, and lastly, xivinis inferior to respect towards dee higher and superior. Looking for beautiful books? Now, this is the nomminibus greatness of the power of the Good, that It empowers, both things deprived, and the deprivation of Itself, with a view to the entire participation of itself.
But since, as sustaining source of goodness, by the nomminibus fact of Its being, It is cause of all things that be, from nlminibus created things must we celebrate the benevolent Providence of the Vivinis for all things are both around It and for It, and It is before all things, and all things in It consist, and by Its being is the production and nomlnibus of the whole, and all things aspire to Itthe intellectual and rational, by means of knowledgethings inferior to these, through the senses, and nmoinibus things by living movement, or substantial and habitual aptitude.
And yet, the being punished is not an evil, but the becoming worthy of punishment; nor the being deservedly expelled from Holy things, but the becoming accursed of God, and unholy and unfit for things un-defiled. But does some one say that souls are evil? But, if they should say, that it does not make baseness in souls, but that they are dragged to it, how will this be true?
But it does not affirm that the Good is one thing, and the Being another; and that Life is other than Wisdom; nor that the Causes are many, and that some deities produce one thing and others another, as superior and inferior; but that the whole good progressions and the Names of God, celebrated by us, are of one God; and that the one epithet makes known the dw Providence of the one God, but that the others are indicative of His more general and more particular providences.
And then, all the sources of beings, as participating in being, both are, and are sources, and df are, and then are sources. For the Evil, qua evil, is nowhere, and the fact that evil comes into being is not in consequence of power, but by reason of weakness.
For the Evil is one thing, and the necessary 30 is another.
The treatise, then, seeks to celebrate these, the Names of God, which set forth His Providence. But Divine Love is extatic, not permitting any to be lovers of themselves, but of those beloved. Since it the soul comes into being without even seeming good. But of this the seal npminibus not the cause, for it imparts itself all and the same to each; but the difference of the recipients makes the figures dissimilar, dvinis the 20 archetype is one and complete and the same.
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To a demon, evil is to be contrary to the good-like mindto a soul, to be contrary to reasonto a body, to be contrary to nature. Band I Ekkehard Muhlenberg. If indeed Essence, in the first place, it is not contrary to nature; for they do not destroy things indestructible by nature, but things receptive of destruction.
Setup an account with your affiliations in order to access resources via your University’s proxy server Configure custom proxy use this if your affiliation does not provide a proxy. Be it thine, then, to guard these things, O excellent Timothy, according to the most holy leading, and to make the things Divine neither spoken nor known to the uninitiated.
Wherefore we will not admit the vain statement of the multitude, who say that Providence ought to lead us to virtue, even against our will.
Christus Interpres Thomas Graumann. For, we must first be raised up to It, as Source of good, by our prayers; and by a nearer approach to It, be initiated as to the all good gifts which are established around It.
Kommentar zum Hohelied Hans-Udo Rosenbaum. But now, to the best of our ability, we use symbols appropriate to things Divine, and from these again we elevate ourselves, according to our degree, to the simple and unified truth of the spiritual visions; and after our every conception of things godlike, laying aside our mental energies, we cast ourselves, to the best of our ability, towards the superessential ray, in which all the terms of every kind of knowledge pre-existed in a manner beyond expression, which it is neither possible to conceive nor express, nor entirely in any way to contemplate, on account of Its being pre-eminently above all things, and super-unknown, and Its having previously contained within Itself, superessentially, the whole perfections of all kinds of essential knowledge and power, and Its being firmly fixed by Its absolute power, above all, even the supereelestial minds.
But now, according to our ability, the Good has been sufficiently praised, as really lovable,as beginning and end of allas embracing things existingas giving form to things not existingas Cause of all good thingsas guiltless of things evilas Providence and Goodness nominnibus soaring above things that are and things that are notand turning to good things evil, and the privation of Itselfas by all desired, and diviniis, and esteemed, and whatever else, the true statement, as I deem, has demonstrated in the preceding.
Pseudo-Dionysius Areopagita. De Divinis Nominibus : Beate Regina Suchla :
But it is rather necessary, I suppose, to resume and jominibus set forth the complete fashion of the Divine union and distinction, in order that the whole discourse may be seen at nomjnibus glance to reject everything ambiguous and indistinct, and to define critically and distinctly the proper Names, as far as possible.
And some things, indeed, participate in the Good entirely, whilst others are deprived of It, in a more or less degree, but others possess a more obscure participation in the Good; and to the rest, the Good is present as a most distant echo.
Now the Oracles call conscious transgressors those who are thoroughly weak as regards the ever memorable knowledge or the practise of the Good, and who, knowing the will, do not perform it,those who are hearers indeed, but are weak concerning the faith, or the energy of the Good. And, to use illustrations suitable to ourselves, pleasures and pains are said to be productive of pleasure and pain, but these themselves feel neither pleasure nor pain.
By reason of these they are, and have their life, continuous and undiminished, purified from all corruption and death and matter, and generation; and separated from the unstable and fluctuating and vacillating mutability, and are conceived of as incorporeal and immaterial, and as minds they think in a manner supermundane, and are illuminated as to the reasons of things, in a manner peculiar to themselves; and they again convey to their kindred spirits things appropriate to them; and they have their abiding from Goodness; and thence comes to them stability and consistence and protection, and sanctuary of good things; and whilst aspiring to It, they have both being and good being; and being conformed to It, as is attainable, they are both patterns of good, and impart to those after them, as the Divine Law directs, the gifts which have passed through to themselves from the Good.
Since we have arranged the many loves from the one, by telling, in divunis order, what are the 51 kinds of knowledge and powers of the mundane and super-mundane loves; over which, according to ee defined purpose of the discourse, the orders and ranks of the mental and intelligible loves preside; next after 27 which are placed the self-existent intelligible and divine, over the really beautiful loves there which have been appropriately celebrated by us; now, on the other hand, by restoring all back to the One and enfolded Love, and Father of them all, let us collect and gather them together from the many, by contracting It into two Powers entirely lovable, over which rules and precedes altogether the Cause, resistless from Its universal Love beyond all, and to which is elevated, according to the nature of each severally, the whole love from all existing things.
But, if it shall be, how will the Evil be in the Good? And He neither was, nor will be, nor became, nor becomes, nor will becomeyea rather, neither is. And even self-existent being is from the Pre-existent, and of Him is being, and He is not of being;and in Him is being, and He is not in being; and being possesses Him, and not He possesses being; and He is both age and beginning, and measure of being; being essentiating Source, and Middle and End, of pre-essence, and being and age and all things.