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Journal articles on the topic 'Areopagite'

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Published: 10 March 2023

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1

Прасолов, Михаил Алексеевич. "Hypothetical Logoi of Dionysius the Areopagite." Вопросы богословия, no. 1(5) (June 15, 2021): 57–66. http://dx.doi.org/10.31802/pwg.2021.5.1.004.

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В трактате «О мистическом богословии» упоминаются «гипотетические логосы» и «гипотетическая катафаза». Каков вероятный смысл термина «гипотетический» в трактате Ареопагита? Этот термин возникает в контексте истории о восхождении пророка Моисея на Синай. Ареопагит использует библейскую историю как парадигму процесса познания непостижимого Бога. Ареопагит утверждает, что познание Бога, преодолев всё чувственное и всё умопостигаемое, достигает своего предела, который он характеризует как гипотетические логосы. Исследователи по-разному интерпретируют «гипотетические логосы» Ареопагита: логические предположения (П. Рорем), основные идеи (Ж. Ваннест), присутствие Бога в умопостигаемом мире (И. де Андия), вторая гипотеза «Парменида» (Э. Корсини). Гипотетические логосы Ареопагита наследуют платонической традиции. Они сохраняют признак предположения. В них очевиден момент бесконечного приближения к пределу. Гипотетические логосы - медиатор между противоположными полюсами бытия и мышления. Они являются пределом, далее которого следует «не-гипотетическое начало» у Платона и Божественный мрак у Ареопагита. Это предел катафатического познания (гипотетической катафазы). Для Ареопагита восхождение, которое может осуществить творение на пути к единству с Богом, носит гипотетический характер: предел снимается только нисхождением Бога. Гипотетические логосы есть точка соприкосновения Творца и творения и парадигмального развёртывания иерархий творения. Совпадение радикального усилия творения и Божественного покоя у Ареопагита не чуждо эллинскому мироощущению. In the Mystical Theology, the Areopagite mentions «hypothetical logoi» and «hypothetical kataphasis». What is the probable meaning of the term «hypothetical» in the Areopagite work? This term appears in the context of the story of Prophet Moses’ ascent onto Mount Sinai. The Areopagite uses the biblical story as a paradigm of knowledge of the incomprehensible God. The Areopagite states that knowledge of God by a human being, after having overcome everything sensory and intelligible, reaches its limit, which he characterizes as hypothetical logoi. Researchers interpret the Areopagite’s «hypothetical logoi» in different ways: as «the rationale which presupposes» (P. Rorem), or as basic ideas (J. Vanneste), or as presence of God in the noumenal world (Y. de Andia), or as the second hypothesis of Parmenides (E. Corsini). The Areopagite’s hypothetical logoi succeed to the Platonic tradition. They retain the character of assumption and manifest an infinite approximation to the limit. Hypothetical logoi are a mediator between the two poles of being and thinking. They are the limit beyond which lies Plato’s «unhypothetical principle» and the Areopagite’s Divine Darkness. This is the limit of affirmative cognition (hypothetical kataphasis). According to the Areopagite, the ascent of a creature to the unity with God is hypothetical: the limit is removed only by the descent of God. Hypothetical logoi are a contact point of the Creator and the creation, and the point of the paradigmal development of hierarchies of the creation. The Areopagite’s consilience of a radical effort and the divine peace is not alien to the ancient Greek worldview.
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2

Ryan, F. X. "Areopagite Domination and Prytanies." L'antiquité classique 63, no. 1 (1994): 251–52. http://dx.doi.org/10.3406/antiq.1994.1197.

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3

Louth, Andrew. "Book Reviews : The Areopagite." Expository Times 105, no. 4 (January 1994): 127. http://dx.doi.org/10.1177/001452469410500435.

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4

Ottobrini, Tiziano F. "On the Origins of the Very First Principle as Infinite: The Hierarchy of the Infinite in Damascius and Pseudo-Dionysius the Areopagite." Peitho. Examina Antiqua 10, no. 1 (November 29, 2019): 133–52. http://dx.doi.org/10.14746/pea.2019.1.7.

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This paper discusses the theoretical relationship between the views of Damascius and those of Pseudo-Dionysius the Areopagite. While Damascius’ De principiis is a bold treatise devoted to investigating the hypermetaphysics of apophatism, it anticipates various theoretical positions put forward by Dionysius the Areopagite. The present paper focuses on the following. First, Damascius is the only ancient philoso­pher who systematically demonstrates the first principle to be infinite (traditional Greek thought tended to regard the arkhē as finite). Second, Damascius modifies the concept and in several important passages shows the infinite to be superior and prior to the finite (previously this assumption was held only by Melissus and, sporadically, by Gregory of Nyssa and Plotinus). Third, Damascius’ theory of being (infinite, endless and ultrarational) is the strongest ancient articulation of the nature of the One which is a clear prefiguration of the negative theology developed by Dionysius the Areopagite.
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5

SCHÄFER, Christian. "Apuntes sobre la filosofía de Dionisio (Pseudo-)Areopagita." Revista Española de Filosofía Medieval 11 (January 1, 2004): 29. http://dx.doi.org/10.21071/refime.v11i.9220.

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For his obvious dependence on certain parts of Proclean philosophy, Dionysius the Areopagite has been neglected as a philosopher in his own right for more than a century. The present article tries to (at least partly) re-evaluate and to reassess our view ofDionysius's Neoplatonic system as depicted in the treatise De divinis nominibus. It is above all in a 'naive' methodical disregard of the Proclean background that the (Pseudo-) Areopagite's philosophy turns out to be a novel view and a valuable account of an intricate Platonic thea-ontology which -in Coleridge's famous words- «endeavours to explain all things by an analysis of consciousness, and builds up a world in the mind out of materials furnished by the mind itself».
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6

Bychkov, Victor V. "The Symbolology of Dionysius the Areopagite." Russian Studies in Philosophy 51, no. 1 (July 2012): 28–63. http://dx.doi.org/10.2753/rsp1061-1967510102.

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7

COAKLEY, SARAH. "INTRODUCTION-RE-THINKING DIONYSIUS THE AREOPAGITE." Modern Theology 24, no. 4 (October 2008): 531–40. http://dx.doi.org/10.1111/j.1468-0025.2008.00483.x.

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8

Shaw, Gregory. "Neoplatonic Theurgy and Dionysius the Areopagite." Journal of Early Christian Studies 7, no. 4 (1999): 573–99. http://dx.doi.org/10.1353/earl.1999.0093.

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9

Ivanovic, Filip. "The ecclesiology of Dionysius the Areopagite." International journal for the Study of the Christian Church 11, no. 1 (February 2011): 27–44. http://dx.doi.org/10.1080/1474225x.2011.548304.

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10

Yampolskaya, Anna V. "Theology as an Icon: Phenomenological Interpretation of the Greak Fathers by Jean-Luc Marion." Voprosy Filosofii, no. 3 (2021): 89–100. http://dx.doi.org/10.21146/0042-8744-2021-3-89-100.

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The paper analysesinterpretations of the Church Fathers by Jean-Luc Marion, a leading figure of the French Phenomenology. For Marion, the theological dis­course should function as an icon: the task of theology is to make God manifest as invisible and inaccessible. According to Marion, Areopagite’s theology is not, properly speaking, “apophatic” or “negative”, because the aim of the theological discourse is not to produce either positive or negative statements concerning God; indeed, such a discourse would remain a captive of onto-theology and would function as an idol. Areopagite does not only name God, he praises divine names in prayer. This allows Marion to interpret Areopagite's theology as a per­formative speech act where praise acts by transforming the speaker. This per­formativity, which is proper to the theological discourse, is inseparable from a particular kind of phenomenalisation of God, although the mode of this phe­nomenalisation differs from that of the apophantic discourse. Divine names do not describe God, but praise Him as the Requisite, making the speaker the one who requires. In later works, Marion interprets divine names as “saturated phe­nomena”. The theologian cannot be described as an agent of phenomenalisation of the Revelation, even though he remains a receiver and a medium of this phe­nomenalisation, thus acquiring the status of its witness, the status of a “gifted one” (l’adonné): receiving his very self from what is made manifest in this phe­nomenalisation. The divine name appeals to the speaker, who makes this calling manifest in his naming reply. The Revelation is revealed to the theologian, and hereby the Revelation reveals the theologian himself.
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11

Terezis, Ch. "Dionysius the Areopagite and the Divine Processions." Augustinianum 52, no. 2 (2012): 441–57. http://dx.doi.org/10.5840/agstm201252219.

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12

Ene D-Vasilescu, Elena. "Pseudo-Dionysius the Areopagite and Byzantine Art." Journal of Early Christian History 11, no. 2 (May 4, 2021): 50–75. http://dx.doi.org/10.1080/2222582x.2020.1743955.

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13

Wilberding, Erick. "A Defense of Dionysius the Areopagite by Rubens." Journal of the History of Ideas 52, no. 1 (January 1991): 19. http://dx.doi.org/10.2307/2709580.

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Barnett, Revd John. "Mysticism and the Liturgy in Denys the Areopagite." Downside Review 118, no. 411 (April 2000): 111–36. http://dx.doi.org/10.1177/001258060011841103.

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15

Alfsvåg, Knut. "Luther as a reader of Dionysius the Areopagite." Studia Theologica - Nordic Journal of Theology 65, no. 2 (December 2011): 101–14. http://dx.doi.org/10.1080/0039338x.2011.628124.

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16

Sabo, Theodore, Dan Lioy, and Rikus Fick. "The Platonic Milieu of Dionysius the Pseudo-Areopagite." Journal of Early Christian History 3, no. 1 (January 2013): 50–60. http://dx.doi.org/10.1080/2222582x.2013.11877275.

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17

Ivanovic, Filip. "Aspect visuel de la deification selon Denys L’areopagite." Zbornik radova Vizantoloskog instituta, no. 47 (2010): 39–54. http://dx.doi.org/10.2298/zrvi1047039i.

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One of the thinkers who intellectually consolidated deification and gave it a solid doctrinal basis, which has remained fundamentally important until today, was (Pseudo)-Dionysius the Areopagite. His entire thought was dedicated to the deification of all creation, and ultimate goal was "the cloud of unknowing", in which the soul, following the ascending path of apophatic theology, reaches mystical union with God. The ascending process starts with material objects, symbols, through which God manifests Himself to humanity. Given the reality of the human person, who is called upon to receive the revelation, the Divinity cannot be perceived without the help of mediators that, for Dionysius, were "sacred veils" beneath which the divine light is hidden. The aim of this article is to highlight the role of visual elements (material objects, symbols) as the starting point in the process of deification, and in the context of the aesthetic elements of Christianity and the Church?s doctrine of deification, which owes its foundation to the Areopagite.
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MOISEEVA, ANNA. "PETR MOISEEV: SCIENTIFIC ACTIVITY AND PUBLICATIONS." Культурный код, no. 4 (2020): 111–21. http://dx.doi.org/10.36945/2658-3852-2020-4-111-121.

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This article shortly describes scientific researches of Petr Moiseev, talented Professor of Perm State Institute of Culture who died in October of 2020. He had a broad specialization, was fond of different humanitarians studies including philosophy of Dionysius the Areopagite, English classical literature (Dickens studies) and theory of detective.
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19

Walter, Christopher. "Three Notes on the Iconography of Dionysius the Areopagite." Revue des études byzantines 48, no. 1 (1990): 255–74. http://dx.doi.org/10.3406/rebyz.1990.1829.

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20

Newheiser, David. "Desacralizing Political Theology: Dionysius the Areopagite and Giorgio Agamben." Modern Theology 36, no. 1 (April 2019): 76–89. http://dx.doi.org/10.1111/moth.12506.

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21

LOUTH, A. "PAGAN THEURGY AND CHRISTIAN SACRAMENTALISM IN DENYS THE AREOPAGITE." Journal of Theological Studies 37, no. 2 (October 1, 1986): 432–38. http://dx.doi.org/10.1093/jts/37.2.432.

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22

Williams, Janet. "The Apophatic Theology of Dionysius the Pseudo-Areopagite – I." Downside Review 117, no. 408 (July 1999): 157–72. http://dx.doi.org/10.1177/001258069911740801.

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Williams, Janet. "The Apophatic Theology of Dionysius the Pseudo-Areopagite – II." Downside Review 117, no. 409 (October 1999): 235–50. http://dx.doi.org/10.1177/001258069911740901.

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24

Alexander, Hieromonk. "THE BODY OF CHRIST: SAINT SYMEON THE NEW THEOLOGIAN ON SPIRITUAL LIFE AND THE HIERARCHICAL CHURCH." Scrinium 3, no. 1 (March 30, 2007): 106–27. http://dx.doi.org/10.1163/18177565-90000152.

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The article deals with the analysis of Simeon the New Theologian's thoughts on the Church which was profoundly influenced by the ideas of Dionysius the Areopagite. The study concludes with a discussion of Symeon's fourteenth Ethical Discourse where the impress of Dionysius' treatises on the hierarchies is per-haps at its clearest
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25

Terezis, Christos Ath. "“Remaining” as the Natural Expression of the Ontological Monism in Proclus and Pseudodionysius the Areopagite." Philosophical Inquiry 43, no. 3 (2019): 2–19. http://dx.doi.org/10.5840/philinquiry2019433/416.

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This study is a comparative investigation of Proclus’ and Pseudo-Dionysius the Areopagite’s positions about “remaining” as demonstrative of the ontological monism. Focusing the attention, first of all, to the Neoplatonist philosopher, who represents polytheism, it comes that “remaining” indicates the state of standstill and unchangeability of those beings which are able to function as productive principles. Thus, a transcendental and a productive plane are identified, a parameter which combines the apophatic with the affirmative approaches. The theory about “unparticipated-participated-participating” brings to the light a middle phase between “remaining” and “procession”, in order the relation “one-multitude” to develop. In Pseudo-Dionysius the Areopagite, “remaining” appears in two planes: a) the transcendent One, which does not take part in the production process, b) the One which includes all the beings in the form of archetypical reasons. Note that this is not an eternal co-existence or an ontological identification of the beings with the One’s substance or a transition from the first One to the second, as Proclus suggests. Pseudo-Dionysius just describes the providential function of the One, which is manifested owing to its goodness. In conclusion, the main difference between the two thinkers is how they conceive the notion of “metaphysical multitude”: in Proclus, it indicates a hierarchy of beings, while, in Pseudo-Dionysius, it expresses the inner richness of the unity. In both the worldviews though, the ontological prospect which is formed is actually an optimistic one.
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Alexander, Hieromonk. "DIONYSIUS AREOPAGITES IN THE WORKS OF SAINT GREGORY PALAMAS: ON THE QUESTION OF A «CHRISTOLOGICAL CORRECTIVE» AND RELATED MATTERS." Scrinium 3, no. 1 (March 30, 2007): 83–105. http://dx.doi.org/10.1163/18177565-90000151.

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Citations of the Corpus Dionysiacum are exceedingly frequent in the works of Gregory Palamas. Much, indeed, of the latter's Triads in Defense of the Holy Hesychasts is devoted to interpretation of the Areopagite, most often in counter argument to the reading of Dionysius insisted on by Palamas' opponent through-out the Triads, Barlaam the Calabrian. In his seminal work on St. Gregory, the late Father John Meyendorff was clearly troubled by this Dionysian ubiquity in the Doctor of Hesychasm, particularly since Meyendorff accepted the prevailing scholarly view of Dionysius as, at best, a dubious Christian. In response to this «problem», Meyendorff insisted that Gregory supplied a «Christological corrective» to the Areopagite, i.e., diluted or even eliminated the latter's notion of hierarchy as mediated knowledge in favor of the assertion of Christ's immediate availability to the believer. Palamas thus re-interprets Dionysius, baptizes him, as it were. Throughout his studies, Meyendorff effectively equates the proper reading of the Dionysian corpus with Barlaam's interpretation. This article argues that, to the contrary, Gregory's was a much better reading of the Areopagite than that of either Barlaam or of more modern scholars, and that the key to his insight lies in the ascetical and mystical tradition of the Christian East common to both. Certain key passages from the Triads singled out recently by Professor Adolf Ritter as proving Meyenforff's thesis are taken up in the second section of the article. Read closely, and with an eye on both prior Christian ascetical literature and the latter's own roots in the ancient apocalypses, the passages in question, and the Dionsyian texts on which they are based, reveal a common understanding. The article then turns to a brief analysis of Dionysius himself, particularly to his notion of hierarchy and its relation to ascetical tradition as revealed especially in the eighth epistle of the corpus. The «Christological correctives» emerges in sum as a scholarly construct without serious relation to the texts in question.
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Jones, John D. "An Absolutely Simple God?: Frameworks for Reading Pseudo-Dionysius Areopagite." Thomist: A Speculative Quarterly Review 69, no. 3 (2005): 371–406. http://dx.doi.org/10.1353/tho.2005.0015.

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Perl, Eric. "Hierarchy and Participation in Dionysius the Areopagite and Greek Neoplatonism." American Catholic Philosophical Quarterly 68, no. 1 (1994): 15–30. http://dx.doi.org/10.5840/acpq199468133.

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29

Louth, Andrew. "Constructing the Apostolic Past: The Case of Dionysius the Areopagite." Studies in Church History 49 (2013): 42–51. http://dx.doi.org/10.1017/s042420840000200x.

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Somewhere around the 620s, there began to appear in the Byzantine world references to works allegedly by Dionysius the Areopagite, that is, the judge of the court of the Areopagus converted by Paul the apostle according to the account in Acts 17. The corpus of works consisted of two works, on the heavenly and earthly church respectively, theCelestial Hierarchyand theEcclesiastical Hierarchy;a treatise called theDivine Names; a short treatise called theMystical Theology;and ten letters, addressed to various people, arranged hierarchically, from a monk called Gaius, through lesser clergy, bishops (or ‘hierarchs’) such as Polycarp and Titus, to the apostle John. Although they were initially cited by Monophysite theologians who rejected the Council of Chalcedon, there was little resistance to the acceptance of this body of texts; gradually in the course of the sixth century these works came to be regarded as genuinely belonging to the apostolic period.
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Madden, Nicholas. "Edith Stein on the Symbolic Theology of Dionysius the Areopagite." Irish Theological Quarterly 71, no. 1-2 (February 2006): 29–45. http://dx.doi.org/10.1177/0021140006072562.

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31

Franke, William. "A Negative Theological Critique of Postmodern Identity Politics." Religions 10, no. 8 (August 19, 2019): 488. http://dx.doi.org/10.3390/rel10080488.

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This paper leverages the Christian tradition of negative theology (Gregory of Nyssa, Dionysius the Areopagite, Eriugena, Eckhart, Cusanus) in order to think past the impasses of identitarian politics and culture. It essentially bears on Christianity and on literary imagination by valorizing their focus on the mystery of who we are beyond all divisive identities and on how an orientation to negative-theological transcendence can save us from a toxic obsession with identities in a postmodern, postcolonial, post-gender society.
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David, Barry. "Theophany: The Neoplatonic Philosophy of Dionysius The Areopagite. By Eric Perl." International Philosophical Quarterly 54, no. 2 (2014): 227–34. http://dx.doi.org/10.5840/ipq20145429.

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Daniel P. O’Connell. "Theophany: The Neoplatonic Philosophy of Dionysius the Areopagite (review)." Journal of the History of Philosophy 48, no. 1 (2009): 96–97. http://dx.doi.org/10.1353/hph.0.0171.

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Wainwright, William. "The Affective Dionysian Tradition in Medieval Northern Europe." European Journal for Philosophy of Religion 7, no. 2 (June 21, 2015): 21–34. http://dx.doi.org/10.24204/ejpr.v7i2.118.

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Recent students of mysticism have sharply distinguished monistic from theistic mysticism. The former is more or less identified with the empty consciousness experience and the latter with the love mysticism of such figures as Bernard of Clairvaux. I argue that a sharp distinction between the two is unwarranted. Western medieval mystics, for example, combined the apophatic theology of Dionysius the Areopagite with the erotic imagery of the mystical marriage. Their experiences were clearly theistic but integrally incorporated ‘monistic moments’. I conclude by discussing Nelson Pike’s claim that these monistic moments were themselves phenomenologically theistic.
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Sapunova, T. A. "The Meaning of Love in the Mystical Teachings of Dionysius the Areopagite." Izvestiya of Saratov University. New Series. Series: Philosophy. Psychology. Pedagogy 15, no. 1 (2015): 62–65. http://dx.doi.org/10.18500/1819-7671-2015-15-1-62-65.

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Lourié, Basil. "PETER THE IBERIAN AND DIONYSIUS THE AREOPAGITE: HONIGMANN — VAN ESBROECK’S THESIS REVISITED." Scrinium 6, no. 1 (March 22, 2010): 143–212. http://dx.doi.org/10.1163/18177565-90000043.

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HOU, DENNIS. "The Infinity of God in the Biblical Theology of Denys the Areopagite." International Journal of Systematic Theology 10, no. 3 (July 2008): 249–66. http://dx.doi.org/10.1111/j.1468-2400.2008.00306.x.

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38

Dominiak, Paul. "Marsilio Ficino. On Dionysius the Areopagite, Volume 1: Mystical Theology and The Divine Names, Part 1 / Marsilio Ficino. On Dionysius the Areopagite, Volume 2: The Divine Names, Part 2." Reformation & Renaissance Review 20, no. 3 (September 2, 2018): 251–53. http://dx.doi.org/10.1080/14622459.2018.1532729.

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Petridou, Lydia, and Christos Terezis. "George Pachymeres’ Gnoseological System." Augustinianum 55, no. 2 (2015): 405–26. http://dx.doi.org/10.5840/agstm201555228.

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This study deals both with the gnoseological system of the byzantine theologian George Pachymeres, which is constructed on the methods of the affirmative, negative and superlative theology and the inductive method that he follows at his Paraphrase of De divinus nominibus of Dionysius the Areopagite, in order general conclusions on causality to be expressed. In the context of a consistent ontological monism, G. Pachymeres, without violating the epistemological approach of the Supreme Principle as Unknown, categorizes the sensible facts according to the similarities and the differences between them, so as to present God as the only cause of the produced world.
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Kotin, Andriej. "W poszukiwaniu utraconej metody, czyli Włodzimierz Sołowjow a idea sofijna w nowej książce Henriecke Stahl „Sophia im Denken Vladimir Solov’evs. Eine Ästhetische Rekonstruktion”." Przegląd Wschodnioeuropejski 10, no. 2 (December 30, 2019): 221–30. http://dx.doi.org/10.31648/pw.5475.

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The article is based upon Henriecke Stahl’s newest monograph under the title “Sophia im Denken Vladimir Solov’evs. Eine asthetische Rekonstruktion”. The author’s precise analysis focuses on the metamorphosis of the Sophia-idea in both Solovyov’s philosophy and poetry. The following review discusses the most important aspects of Stahl‘s book as well as the semantic peculiarity of her methodology. Other significant and meaningful elements are various frames of reference between Solovyov and German philosophers (Kant, Hegel, Schelling) and mystics (Jacob Bohme) and Eastern Orthodox thinkers, especially those of the hesychast spiritual tradition (Gregory Palamas, [Pseudo-]Dionisys the Areopagite, Maximus the Confessor).
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Popovic, Una. "The apophatic visuality." Veritas (Porto Alegre) 67, no. 1 (October 11, 2022): e43270. http://dx.doi.org/10.15448/1984-6746.2022.1.43270.

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This paper is about the specific character of the aesthetic experience of icons. I am arguing for the idea that the aesthetic experience of icons is a necessary condition of their role and function in Christian worship, and, moreover, that this particular aesthetic experience is of an apophatic kind. My arguments will be developed on the background of the Byzantine iconoclastic debate and the apophatic theology of Pseudo-Dionysius the Areopagite. Also, they should present the very debate from the perspective of aesthetics, often overlooked in favour of more theological or ontological issues related to it.
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42

Louth, Andrew. "Charles M. Stang, Apophasis and Pseudonymity in Dionysius the Areopagite: “No Longer I”." Theology 116, no. 5 (August 2, 2013): 380–81. http://dx.doi.org/10.1177/0040571x13493974o.

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43

Arthur, R. A. "Re-thinking Dionysius the Areopagite. Edited by SARAH COAKLEY and CHARLES M. STANG." Journal of Theological Studies 61, no. 2 (April 30, 2010): 802–4. http://dx.doi.org/10.1093/jts/flq055.

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44

Sealey, Raphael. "Ath. Pol. 25.2 and Lys. fr. 178: ‘additional’ functions of the Areopagite Council." Journal of Hellenic Studies 111 (November 1991): 210. http://dx.doi.org/10.2307/631905.

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The author of the Athenaion Politeia, whether Aristotle or a pupil of his, said that in 462/1 Ephialtes took from the Areopagite Council ‘the additional functions (epitheta), through which it had guardianship of the constitution’, and gave some of these to the council of five hundred but others to the assembly and the courts (25.2). The author did not specify the functions given to the recipient bodies; the reason may well be that he did not know what they were. But many readers have supposed that in calling those functions ‘additional’ the author followed the view taken by the reformers of 462/1. This explanation suggests that the author drew, directly or indirectly, on sources contemporary with the reform.
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45

Gardner, Patrick. "Divine Light: The Theology of Denys the Areopagite – By William K. Riordan." Religious Studies Review 35, no. 4 (December 2009): 280. http://dx.doi.org/10.1111/j.1748-0922.2009.01387_42.x.

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46

Muehlberger, Ellen. "Symbol and Icon: Dionysius the Areopagite and the Iconoclastic Crisis (review)." Journal of Early Christian Studies 20, no. 1 (2012): 168–72. http://dx.doi.org/10.1353/earl.2012.0002.

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47

Luscombe, David. "William of Ockham and the Michaelists On Robert Grosseteste and Denis the Areopagite." Studies in Church History. Subsidia 11 (1999): 93–109. http://dx.doi.org/10.1017/s0143045900002246.

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The investigation at Avignon of Ockham‘s suspected errors in the mid 1320s, the canonization by John XXII of Aquinas in July 1323, Ockham’s defiance of Pope John XXII for asserting in November 1323, heretically in Ockham’s view, that Christ and the apostles had held property and property rights, his association with Michael of Cesena and his followers at Avignon, and then at Pisa and Munich, are some of the well-known circumstances which brought Ockham, from 1327 onwards, to write polemics which have acquired the collective title of opera politica. The facility for searching by electronic means the new edition being made of the largest of these works, the Dialogus, has revealed a passage that I had not noticed in the edition made in 1614 by Melchior Goldast, nor have I seen any reference to it in modern scholarship. The passage, which is found in Part 1, Book 1, chapter 9, and which is reproduced below in Appendix 1, reads in English as follows:
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48

Fisher, Jeffrey. "Review of Eric D. Perl, Theophany: The Neoplatonic Philosophy of Dionysius the Areopagite." Sophia 48, no. 2 (March 17, 2009): 217–19. http://dx.doi.org/10.1007/s11841-009-0090-y.

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49

Haryono, Stefanus Christian. "Kehampaan (Nothingness): Sebuah Jalan Interspiritualitas." GEMA TEOLOGIKA: Jurnal Teologi Kontekstual dan Filsafat Keilahian 6, no. 1 (April 30, 2021): 1. http://dx.doi.org/10.21460/gema.2021.61.636.

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Abstract This article discusses a concept of nothingness from two perspectives: west and east. The western perspective is represented by Dionysius the Areopagite and Meister Eckhart, and the eastern perspective is represented by Ibn ‘Arabi, Sankara, and Nitisani Keiji. The intersection of these perspectives is a theological quest of nothingness as an interspirituality path for a pluralistic society. Abstrak Artikel ini mendiskusikan konsep kehampaan (nothingness) dari dua perspektif, yaitu Barat dan Timur. Perspektif Barat diwakili oleh Dionisius Areopagus dan Meister Eckhart, dan perspektif Timur diwakili oleh Sankara, Ibnu ‘Arabi, dan Nitisani Keiji. Perjumpaan keduaperspektif tersebut adalah upaya pencarian teologis tentang kehampaan (nothingness) sebagai jalan interspiritualitas bagi masyarakat plural.
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50

Monfasani, John. "Calfurnio's Identification of Pseudepigrapha of Ognibene, Fenestella, and Trebizond, and His Attack on Renaissance Commentaries." Renaissance Quarterly 41, no. 1 (1988): 32–43. http://dx.doi.org/10.2307/2862243.

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Literary forgeries and pseudepigrapha have played an important role in Western culture since antiquity. One thinks of the large influence exercised in the Middle Ages and Renaissance by the writings of Pseudo-Dionysius the Areopagite, the Corpus Hermeticum, the Zohar, the Pseudo-Aristotelian Liber de causis, the Pseudo- Ciceronian Rhetorica ad Herennium, the correspondence between St. Paul and Seneca, and the vast sea of pseudonymous hagiographical literature. However, in the Renaissance the situation changed somewhat because printing did more than merely provide a new medium for the diffusion of pseudonymous literary works; it increased greatly the possibility of financial profit for the publishers, printers, and, eventually, authors of such works.
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