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Pseudo-Dionysius Areopagita. De Divinis Nominibus by Beate Regina Suchla, , available at Book Depository with free delivery worldwide. Pseudo-Dionysius Areopagita. de Divinis Nominibus (Patristische Texte Und Studien) (German Edition) [Pseudo-Dionysiu] on *FREE* shipping on. Pulchrum and pulchritudo in Thomas Aquinas’ Comment on De divinis nominibus by Pseudo- Dionysius Areopagite.

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Then, are they evil to themselves or to others? But 12 now, collecting from the Oracles so much as serves the purpose of our present treatise, and using the things aforesaid, as a nomihibus of Canon, and nominius our eyes upon them, let us advance to the unfolding of the Names of God, which fall within the range of our understanding, and, what the hierarchical rule always teaches us throughout every phase of theology, let us become initiated to speak authoritatively in the godlike contemplations with a god-enlightened conception.

But for people, such as we are, we will transmit things Divine, according to our capacity. And, in short, the lovable is of the Beautiful and Good, and Love preexisted both in the Beautiful and Good, and on account of the Beautiful and Good, is and takes Being. Wherefore, also, all things are divvinis of Him and together, and He is none of them all; of every shape, of every kind, without form, without beauty, anticipating in Himself, beginnings and middles, 81 and ends of things existing, irresistibly and preeminently; and shedding forth without flaw, the light of being to all, as beseems a One and super-united Cause.

Noninibus even with regard to other living creatures, not the possession of these, but the loss, is both destruction to the creature, and an evil. Further, after thesethe sacred and holy mindsthe souls, and whatever is good in souls is by reason of the super-good Goodnessthe fact that they are intellectualthat they have essential lifeindestructiblethe very being itselfand that they are able, whilst elevated themselves to the angelic lives, to be conducted by them as good guides to the good Origin of all good things, and to become partakers of the illuminations, thence bubbling forth, according to the capacity of each, and to participate in the goodlike gift, as they are able, and whatever else we have enumerated in our Treatise concerning the soul.

If it be that they meet with evil things providentially, and with a view to their preservation, this is not an evil, but a good, and from the Good, Who makes even the evil good.

Nor has it any commingled communion with the things participating. These then 19 are the unions and distinctions within the unutterable Union and sustaining Source. Psalmenkommentare Aus Der Katenen berlieferung.

And, if you wish to say, that the self-existent Life is source of living things, as living; and the self-existent Similitude, of things similar as similar; and the self-existent Union, of things united, as united; and the self-existent Order, of things ordered, as ordered and of the rest, as many as, by participating in this or that, or both, or many, are this or that, nominibys both, or many, you will find the self-existent participations themselves, first participating in being, and by their being, first remaining;then being sources of this or that, and by their participating in being, both being, and being participated.

Fragmente zu Hiob 23,1 – 42,17 Ursula Hagedorn. For, even with regard to the other conditions, such as heat or cold, there are things which have been heated, and when the heat has departed from them, many of them are deprived both of life and intelligence now Almighty God is outside essence, and is, superessentiallyand, in 57 one word, with regard to the rest, even when the condition has departed, or has not become completely developed, things exist, and are able to subsist; but that which is every way deprived of the Good, in no way or manner ever was, or is, or will be, nor is able to be.


Does not frequently the destruction of one become birth of another?

And from the same Cause of all, are the higher and lower intellectual 35 essences of the godlike angels; and those of the souls; and the natures of the whole Cosmos; all things whatsoever said to be either in others, or by reflection.

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

G. P. Klubertanz, Thomas Aquinas, st. “in librum beati dionysii de divinis nominibus” – PhilPapers

But the distinctive Names are the superessential name and property of Father, and Son and Spirit, since no interchange or community in these is in any way introduced. But the Name of Being is extended to all things being, and is above things being;and the Name of Life is extended to all things living, and is above things living; and the Name of Wisdom is extended to all the intellectual and rational and sensible, and is nomminibus all these. For then even it is beautiful and good, when in God it is celebrated superessentially to the exclusion vivinis all.

And this, as I think, is true, that the nominobus which participate more in the One and boundless-giving God, are more near to Him, and more divine, than those who come behind them in gifts.

For, if our sun, at the same time that he is one and sheds a uniform light, renews the essences and qualities of sensible creatures, although they are many and various, and nourishes and guards, and perfects and distinguishes, and unites, and fosters, and makes to be productive, and increases, and transforms, and establishes, and makes to grow, and awakens, and gives life to all; and each of the whole, in a manner appropriate to itself, participates in the same and one sun; and the one sun anticipated in himself, uniformly, the causes of the many participants; much more divinus regard to the Cause of it and of all things, ought we to concede that It first presides over, as beseems One superessential Oneness, all the exemplars, of things existing; since He produces even essences, as beseems the egression from essence.

Now, if the power were not granted, fivinis 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 ve the Good of our own proper goods is not praiseworthy. The Idvinis, qua evil, is not, neither as an actual thing nor as in things existing.

Pseudo-Dionysius Areopagita. De Divinis Nominibus

But if matter, being without these, by itself is without quality and without form, how does matter produce anythingmatter, which, by itself, is impassive? This article has no associated abstract. Yea, even the all holy and most honoured Powers veritably being, and established, as it were, in the vestibule of the superessential Triad, are from It, and in It; and have the being and the godlike being; and after them, as regards Angels, the subordinate, sub-ordinately, and the remotest, most remotely, but as regards ourselves, supermundanely.

And yet some one might say the seal is not whole and the same in the images throughout. And yet, we have insisted upon this with the utmost care, that, as regards the things that have been thoroughly investigated by him, our divine leader, with an accurate elucidation, we should not, in any way, handle the same tautologically, for the same elucidation of the Divine text expounded by him.

He is none the less the Supreme God, divinos super-God, superessentially One God,undivided in things divided, unified in Himself, both unmingled and unmultiplied in the many.

For, It is not in a place, so that It should be absent from a particular place, or should pass from one to another.


And you will find many of the Theologians, who have celebrated It, not only as invisible and incomprehensible, but also as inscrutable and un-traceable, since there is no trace of those who have penetrated to Its hidden infinitude. The Father is dkvinis Fountain of the superessential Deity, since the Father is not Son, nor the Son, Father; since the hymns reverently guard their own characteristics for each of the supremely Divine Persons.

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.

Giuseppe Barzaghi – – Divus Thomas 3: But, if nomjnibus shall be, how will the Evil be in the Good? There is nothing out of place then, that, by ascending from obscure images to the Cause of all, we should 79 contemplate, with supermundane eyes, all things in the Cause of all, even those contrary to each other, after a single fashion and unitedly. The Evil 29 then is in things existing, and is existing, and is opposed, and is nominibys opposition to, the Good; and if it is the destruction of things existing, this does not expel the Evil nominibud existence; but it will be, both itself existing, nominigus generator of things existing.

And all things participate in Him, and from no single existing thing does He stand aloof. For It is indeed present to all, but all are not present to It.

For Love itself, the benefactor of things that be, pre-existing overflowingly in the Good, did not permit itself to remain unproductive in itself, but moved itself to creation 25as befits the overflow which is generative of all.

For instance, that It is cause and origin nomniibus essence and life of all things; and even of those who fall away from It, both recalling and resurrection; and of those who have lapsed fe the perversion of the Divine likeness, renewal and reformation; of those who are tossed about in a sort of irreligious unsteadiness, a religious stability; of those who have continued to stand, steadfastness; of those who are being conducted to It, a protecting Conductor; of those being illuminated, illumination; of those being perfected, source of perfection; of those being deified, source of deification; of those being 5 simplified, simplification; of those being unified, unity; of every origin superessentially super-original origin; and of the Hidden, as far as is right, beneficent nominlbus and, in one word, the life of the living, and essence of things that be; of all life and essence, origin and cause; because Its goodness produces and sustains things that be, in their being.

Love, whether we speak of Divine, or Angelic, or intelligent, or psychical, or physical, let us regard as a certain unifying and combining power, moving the superior to noinibus for the inferior, and the equals to a mutual fellowship, and lastly, the inferior to respect towards the higher and superior.

What is the power of prayer, and concerning the blessed Hierotheus, and ee reverence and covenant in the Word of God. As also, the rational creatures excel those of sensible perception, by their superiority in the abundance of reason, and these, by their sensible divunis, and others, by their life.

Concerning Peace, and what is meant by the self-existent Being; what is the nominiubs Life, and what the self-existent Power, and such like expressions. Dispatched from the UK in 3 business days When will my order arrive?