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I nomi divini = De divinis nominibus

But to pass over the mystical things there, both as forbidden to the multitude and as known to thee, when it was necessary to communicate to the multitude, and to bring as many as possible to the sacred knowledge amongst ourselves, he so excelled the majority of sacred teachers, both by use of time and purity of mind, and accuracy of demonstrations, and by his other sacred discourses, that we should scarcely have dared to look so great a sun straight in the face.

But neither is the Evil in things existing. Augustin contra Academicos Karin Dee. The Evil then is not an actual thing.

The Names then, common to the whole Deity, as we have demonstrated from the Oracles, by many instances in the Theological Outlines, are the Super-Good, the Super-God, the Superessential, the Super-Living, the Super-Wise, and whatever else belongs to the superlative abstraction; with which also, all those denoting Cause, the Good, the Beautiful, the Being, the Life-producing, the Wise, and whatever Names are given to the Cause of all Good, from His goodly gifts.

Since it the soul comes into being without even seeming good. But, if He has the Good by participation, He will then have it from another; and sometimes He will have it, and sometimes not. But, if the Evil is eternal, and creates, and has power, and is, and does, whence do these come to it? For He is not this, but not that; nor is He in some way, but not in some other; but He is all things, as Cause of all, and containing and pre-holding in Himself all governments, all controls, of all existing things.

For, by the simplex and supernatural nature of all beautiful things, all beauty, and everything 41 beautiful, pre-existed uniquely as to Cause.

Therefore, if they are always in the same condition, they are not evil; for to be ever the same is a characteristic of the Good. But neither is it this which we affirmthe “privation fights against the Good by its own power 31 “; for the complete privation is altogether powerless, and the partial has the power, not in respect of privation, but in so far as it is not a complete privation.

And in It are both being and well-being; and from It, beginning; and in It, guarded; and to It, terminated. Sign in to use this feature.

It remains then that the Evil is a weakness and a falling short of the Good. And there is nothing existent, of which the self-existent Being is not essence and age. For example, the licentious man, even if he have been deprived of the Good, as regards his irrational lust, in this respect he neither is, nor desires realities, but nevertheless he participates in the Good, in his very obscure echo of union and friendship.

Science Logic and Mathematics. Not all things are evil to all, nor the same things evil in every respect. It is to be laid down that being belongs to the Evil as an accident and by reason of something else, and not from its own origin, and thus that that which comes into being appears to be right, because it comes into being for the sake of the Good, but that in reality it is not right for the reason that we think that which is not good to be good.

But, if it shall be, how will the Evil be in the Good? Further, it may be boldly said with truth, that even the very Author of all things, by reason of overflowing Goodness, loves all, makes all, perfects all, sustains all, attracts all; and even the Divine Love is Good of Good, by reason of the Good.


The fact indeed that. But, when we have conceded even this, to be correctly said, we must call to mind the Word of God, which says, “I have not shewn thee these things for the purpose of going after them, but that through the proportionate knowledge of these we may be led up to the Cause of all, as we are capable. But, if these are by their participation of being, much more the things participating in them.

Giuseppe Barzaghi – – Divus Thomas 3: This then is sufficient on these matters, let us now advance to the purpose of the discourse by unfolding, to the best of our ability, the kindred and common Names of the Divine distinction.

The treatise, then, seeks to celebrate these, the Names of God, which set forth His Providence. 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 why should I say anything to thee concerning the things there divinely spoken? And then, all the sources of beings, as participating in being, both are, and are sources, and first are, and then are sources.

But what do the theologians mean when at one time they call Him Love, and Loving-kindness, and at another, Loved and Esteemed?

But, if the goodly progression of the Divine Union, multiplying itself super-uniquely through Goodness, and taking to itself many forms, is also a Divinie distinction, yet, common within the Divine distinction, are the resistless distributions, the substance-giving, the life-giving, the wise-making, and the other gifts civinis the Goodness, Cause of all, after which from the participations and those participating are celebrated the things imparticipatively participated.

And when the common conductor of ourselves, and nomnibus our leader to the Divine gift of light,he, who is great in Divine mysteriesthe light of the worldhad thought out this in a manner above natural ability,he speaks as follows, from the inspiration of God, in his sacred writings”For, even if there are who are called gods, whether in heaven or upon earth, as there are gods many and lords many; but to us there is One God, the Father, from Whom are all things, and we unto Him,and One Lord Jesus Christ, through Whom are all things, and we, through Him And of every age and time, and of everything, howsoever existing, the Pre-existing is Source and Cause.

And yet, if that man had deigned to treat systematically diviins the theological treatises, and had gone 29 through the sum of all theology, by detailed expositions, we should not have gone to such a height of folly, or stupidity, as to have attempted alone theological questions, either more lucidly or divinely than he, or to indulge in vain talk by saying noimnibus the same things twice over, no,inibus in addition to do injustice to one, both teacher and friend, and that we, who have been instructed from his discourses, after Paul the Divine, should filch for our own glorification his most illustrious contemplation and elucidation.

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Band 1 Pseudo-Dionysius Areopagita. De Divinis Nominibus

But the Spirit also is Lord Now, if the things existing desire the Beautiful and Good, and whatever they do, they do for the sake of that which seems good, and every purpose of things existing has the Good for its beginning and end for nothing looking to the Evil qua evil, does what it doeshow shall the Evil be in things existing; or, wholly being, how has it been seduced from such a good yearning? But it celebrates the beneficial Providence, which has been set forth as preeminently Goodness and Cause of all good things, and as Being, and Life, and Wisdom,the Cause essentiating and vivifying, and wise-making, of those who partake of essence, and life, and mind, and reason, and sense.


This entry has no external links. Further, there is a movement of soul, circular indeed,the entrance into itself from things without, and the unified convolution of its intellectual powers, bequeathing to it inerrancy, as it were, in a sort of circle, and turning and collecting itself, from the many things without, first to itself, then, as having become single, uniting with the uniquely unified powers, and thus conducting to the Beautiful and 43 Good, which is above all things being, and One and the Same, and without beginning and without end.

So the fact that nature is not destroyed is not an evil, but a destruction of nature, weakness, and failure of the natural habitudes and energies and powers. And every number is united in the monad, but so far as it advances from the monad, so far it is distributed and multiplied.

For myself, may Almighty God give me to celebrate, in a manner worthy of God, the numerous beneficent Names of the uncalled and unnamed Deity; and may He not take away a word of truth from my mouth. Andereggen – – Sapientia 44 But a soul is moved spirally, in so far as it is illuminated, as to the divine nominnibus of knowledge, in a manner proper to itself, not intuitively and at once, but logically and discursively; and, as it were, by mingled and relative operations; but in a straight line, when, not entering into itself, and being moved by unique intuition for this, as I said, is the circularbut advancing to things around itself, and from things without, it is, as it were, conducted from certain symbols, varied and multiplied, to the simple and unified contemplations.

For even as Itself has taught as becomes Its goodness in the Oracles, the science and contemplation of Itself in Its essential Nature is beyond the reach of all created things, as towering superessentially above all. Then, are they evil to nomininus or to others?

Dispatched from the UK in 3 business days When will my order arrive? And how does matter, being evil, generate and nourish nature?

De divinis nominibus – Ghent University Library

Things with life no doubt are above things that merely existthings sensible above those which merely live,and things rational above these,and the Minds 33 above the rational, and are around God, and are more near to Him.

But even the unions, such as befit angels, of the holy Powers, whether we must call them efforts after, or receptions from, the super-Unknown and surpassing Goodness, are both unutterable and unknown, and exist in those angels alone who, above angelic knowledge, are deemed worthy of them. But even the statement that It is in all existing beings, falls short of Its infinitude which is above all, and embracing all.

But, if any one were to take out from the chamber one particular burner, the whole light belonging to it will depart with it; no particle of the other lights being drawn along with it, nor any of its own light left with the other. And, even Anger participates in the Good, by the very movement and desire to direct and turn the seeming evils to the seeming good.

For to destroy nature is not a function of Providence.

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