St Dionysius the Areopagite The Divine Names

Translated by John Parker

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64 Pages

Page 5

DIONYSIUS THE AREOPAGITE,

ON DIVINE NAMES.

CAPUT I. 

TO MY FELLOW PRESBYTER, TIMOTHY,
DIONYSIUS THE PRESBYTER.

What is the purpose of the discourse, and what the tradition concerning Divine Names.

SECTION I.

Now then, O Blessed One, after the Theological Outlines [[1]] , I will pass to the interpretation of the Divine Names, as best I can.

But, let the rule of the Oracles be here also prescribed for us, viz., that we shall establish the truth of the things spoken concerning God, not in the persuasive words of man's wisdom, but in demonstration of the Spirit-moved power of the Theologians, by aid of which we are brought into contact with things unutterable and unknown, in a manner unutterable and unknown, in proportion to the superior union of the reasoning and intuitive faculty and operation within us. By no means then is it permitted to speak, or even to think, anything, concerning the superessential and hidden Deity, beyond those things divinely revealed to us in the sacred Oracles [2]. For Agnosia, (supra-knowledge) of its superessentiality above reason and mind and essence----to, it must we attribute the super-essential science, so far aspiring to the Highest, as the ray of the supremely Divine Oracles imparts itself, whilst we restrain ourselves in our approach to the higher glories by prudence and piety as regards things Divine. For, if we must place any confidence in the All Wise and most trustworthy Theology, things Divine are revealed and contemplated in proportion to the capacity of each of the minds, since the supremely Divine Goodness distributes Divinely its immeasurableness (as that which cannot be contained) with a justice which preserves those whose capacity is limited. For, as things intelligible cannot be comprehended and contemplated by things of sense, and things uncompounded and unformed by things compounded and formed; and the intangible and unshaped formlessness of things without body, by those formed according to the shapes of bodies; in accordance with the self-same analogy of the truth, the superessential Illimitability is placed above things essential, and the Unity above mind above the Minds; and the One above conception is inconceivable to all conceptions; and the Good above word is unutterable by word----Unit making one every unit, and superessential essence and mind inconceivable, and Word unutterable, speechlessness[3] and inconception[4], and namelessness----being after the manner of no existing being, and Cause of being to all, but Itself not being, as beyond every essence, and as It may manifest Itself properly and scientifically concerning Itself.

1.  [a] Cap. 3. Mystic Theology.             

2.  [b] Ib. c. I. s. 3.

3.  [c] alogia. 

4.  [d] a0nohsi/a.

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