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Relevant bibliographies by topics / Dionysius the Areopagite

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Academic literature on the topic 'Dionysius the Areopagite'

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Published: 4 June 2021

Last updated: 26 April 2022

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Journal articles on the topic "Dionysius the Areopagite"

1

Jones, John N. "Sculpting God: The Logic of Dionysian Negative Theology." Harvard Theological Review 89, no. 4 (October 1996): 355–71. http://dx.doi.org/10.1017/s001781600000609x.

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In recent decades, the theology of Dionysius the Areopagite (pseudo-Dionysius) has recaptured the attention of a number of scholars. These scholars address Dionysius's importance for the history of philosophy, for Christian aesthetics and liturgical and biblical symbols, and for postmodern theology. Much of this attention focuses on the brief and historically influentialThe Mystical Theology, written ca. 500 CE. For scholars, however, this text, like the God of which it speaks, seems to embody contradictions. I s there a consistent logic in the text, or is it deliberately inconsistent? In this essay, I shall analyze passages throughout the Dionysian corpus in order to interpret the sometimes dense expressions ofMystical Theologyand uncover the logical structure of Dionysius's negative theology. I shall suggest that Dionysius's primary task is to deny that God is a particular being. By identifying the patterns of language used to speak of beings, Dionysius can identify both affirmative and negative language that avoids such patterns and hence is appropriate for speech about God. This interpretation demands close attention to the distinction between particular assertions or denials and the assertion or denial of all beings. By focusing on this distinction and on the higher status of negative over affirmative theology, I shall show, against the dominant trend in Dionysian scholarship, that this negative theology logically coheres; it is neither self-negating nor logically contradictory.

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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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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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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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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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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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7

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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Sasongko, Nindyo. "The Depth of Unknowing." Indonesian Journal of Theology 2, no. 2 (February 13, 2015): 100–118. http://dx.doi.org/10.46567/ijt.v2i2.70.

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What is the relevance of the sixth-century writings attributed to Dionysius of Areopagite or Pseudo-Dionysius for twenty-first-century Christianity? This article is an inquiry into the notion of divine unknowability within the Pseudo-Dionysian corpus. As a thinker who lived in an era in which great disputations over cardinal doctrines of the church had become passé, Pseudo-Dionysius seemed to have creatively used different concepts and phrases than those great thinkers before him. For Dionysius, the way to know God is to unknow (agnōsia) God, for God cannot be the object of human knowledge—God is beyond being. To posit God as being or to be existent means, therefore, idolatry, since God is that which cannot be grasped by words or human concepts. To assess this apophatic theology of Pseudo-Dionysius, I shall make use of the thinking of Raimon Panikkar who struggles against Western “strict monotheism.” Finally, I shall demonstrate the implications of the doctrine of the unknowability of God vis-à-vis modern debates on the existence of God and on atheism.

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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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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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Dissertations / Theses on the topic "Dionysius the Areopagite"

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Plant, Thomas Richard. "Dualism and nondualism in the thought of Dionysius the Areopagite and Shinran Shōnin." Thesis, University of Cambridge, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.608125.

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Hadley, Douglas Joel. "Outpourings of the divine holy oils and anointings in The ecclesiastical hierarchy of Dionysius the Pseudo-Areopagite /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p015-0456.

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Arinello, James Laurence. "Simplified by the Highest Simplicity: Mystical Ascent According to Thomas Gallus." Thesis, Boston College, 2011. http://hdl.handle.net/2345/3741.

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Thesis advisor: Stephen F. Brown
Among the varied representations of mystical ascent in the Middle Ages, perhaps none was as original as that of Thomas Gallus (d.1246), an abbot of the Canons Regular at St. Andrea in Vercelli and the so-called "last of the great Victorines." Drawing on the highly-esteemed works of Dionysius the Areopagite, Thomas exegeted the Song of Songs in terms of the soul's ascent to God through both knowledge and love. His differs from earlier Song commentaries because of its Dionysius-inspired contention that the human soul reflects the nine orders of the angelic hierarchy. Through apophatic contemplation and desire for God, the soul ascends through these orders until its intellectual knowledge fails, and it is granted a union of love with through its Seraphic order. However, Thomas, following Gregory the Great and Hugh of St. Victor, argues that love itself is a kind of knowledge, indeed, the highest kind of knowledge, the very "wisdom of Christians." To bridge the gap between the grades of knowledge and of love, and between the intellect and affect, Thomas introduces the notion of the simplification of the soul, an idea that has its roots in the Neoplatonism of Dionysius. Simplification may be defined as the principle by which multiplicity and compositeness are anagogically abandoned in favor of greater unity and simplicity through mystical ascent. It forms the guiding principle of Gallus's mystical thought, and is described in three highly interrelated ways. First, the intellect leaves behind its knowledge of God through sensibilia, sensible knowledge gained through the senses and imagination, in favor of purely invisible contemplative objects or theoriae, which it contemplates first in its own reason and intellect, and then ecstatically and unitively in themselves. Each progressively higher level of contemplation is simpler and contains those below it. Secondly, the affect abandons its lesser desires for temporal and spiritual goods, and instead focuses its desire on the Good, which is the wellspring of all lower goods. Finally, and foundationally, simplification describes the movements of the powers of the soul, which unite as they ascend, increasingly reflecting the divine simplicity. This culminates with the affect's union with God, which undividedly contains within itself all lower forms of knowledge and love. When this fleeting union with God ends, the soul descends, becoming multiplex again, but it carries with it an inflow of graces, both intellectual and affectual, which are distributed to each order of its hierarchy "according to the capacity of each". This refreshment allows for future ascent
Thesis (PhD) — Boston College, 2011
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology

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Stock, Wiebke-Marie. "Theurgisches Denken : zur kirchlichen Hierarchie des Dionysius Areopagita." Berlin [u.a.] Gruyter, 2008. http://d-nb.info/98845002X/04.

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Bender, Melanie. "The dawn of the invisible the reception of the platonic doctrine on beauty in the Christian middle ages ; Pseudo-Dionysius the Areopagite, Albert the Great, Thomas Aquinas, Nicholas of Cusa." Münster Verl.-Haus Monsenstein und Vannerdat, 2007. http://d-nb.info/1000680940/04.

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Smith, Ethan D. "The Praise of Glory: Apophatic Theology as Transformational Mysticism." University of Dayton / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1502133638523313.

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Bender, Melanie. "The dawn of the invisible : the reception of the platonic doctrine on beauty in the Christian middle ages ; Pseudo-Dionysius the Areopagite, Albert the Great, Thomas Aquinas, Nicholas of Cusa /." Münster : Verl.-Haus Monsenstein und Vannerdat, 2010. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=019015086&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.

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Castro, Roberto Carlos Gomes de. "Negatividade e participação: a influência do Pseudo Dionísio Areopagita em Tomás de Aquino - teologia, filosofia e educação." Universidade de São Paulo, 2009. http://www.teses.usp.br/teses/disponiveis/48/48134/tde-26012011-094150/.

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Este trabalho sustenta que o teólogo cristão do início do século VI conhecido como Pseudo Dionísio Areopagita exerce profunda influência no pensamento do teólogo e filósofo medieval Tomás de Aquino (1225-1274). Essa influência se dá principalmente em dois temas fundamentais da filosofia tomasiana: negatividade e participação. Negatividade diz respeito ao caráter de mistério que envolve as essências mais íntimas dos seres desde a natureza visível e o homem até o princípio de todas as coisas, Deus e que, portanto, não são plenamente compreensíveis para o entendimento humano. Participação se refere ao fato de que, por outro lado, o mundo participa do ser de Deus e, por isso, revela traços do divino, ainda que de modo deficiente e remoto. Dada essa influência de Dionísio, Tomás de Aquino não pode ser considerado um pensador racionalista, com respostas definitivas para todos os problemas da existência, como costuma ser visto por epígonos o que constitui uma deturpação do pensamento tomasiano, marcado pela consciência da insuficiência da razão. Para Tomás, não é possível aos homens ter clareza absoluta sobre qualquer assunto, daí, por exemplo, a necessidade de eles se conduzirem segundo a clássica doutrina cristã da prudência a virtude de agir corretamente, com base no límpido conhecimento da situação presente. Tendo em vista a negatividade e a participação, para o acesso às realidades mais profundas impõe-se o uso de metáforas, alegorias e símbolos, capazes de algum modo de se aproximar do que, afinal, é incognoscível. No que se refere ao conhecimento de Deus, a via de acesso é a mística entendida como uma experiência com o Absoluto que se dá num plano além da razão, e não aquém , uma vez que todo discurso racional, afinal, fala mais do homem do que de Deus. Como conclusão, este trabalho propõe que o pensamento negativo do Pseudo Dionísio Areopagita e de Tomás de Aquino precisa ser mais conhecido também por educadores, pois ele permite uma visão diferente da realidade, uma visão menos lógico-racionalista que tantos problemas tem trazido à sociedade contemporânea e mais sensível, lúdica e profunda, portanto, mais humana. No anexo, é apresentada a tradução, direta do original grego, do livro Da teologia mística, do Pseudo Dionísio Areopagita.
This dissertation argues that the Christian theologian of the early sixth century known as Pseudo-Dionysius Areopagite exerts profound influence on the thought of medieval theologian and philosopher Thomas Aquinas (1225-1274). This influence is mainly on two major topics of Aquinas philosophy: negativity and participation. Negativity means the character of mystery that involves the most intimate essence of beings from the natural world and man to the cause of all things, God and therefore not fully comprehensible to human understanding. Participation refers to the fact that, on the other hand, the world participates in the being of God and, therefore, shows traces of the divine, even in a poor and remote way. Given the influence of Dionysius, Aquinas can not be regarded as a rationalist thinker, with definitive answers to all problems of existence, as is often seen by followers which is a perversion of Aquinass thought, marked by awareness of the insufficiency of reason. For Aquinas, it is not possible for men to have absolute clarity on any issue, then, for example, requiring them to conduct themselves according to the classical Christian doctrine of prudence the virtue of doing right, based on clear understanding of the current situation. Given the negativity and participation, accessing deeper realities requires the use of metaphors, allegories and symbols, which are able somehow to get closer to that, after all, is unknowable. With regard to knowledge of God, the way of access is the mystique understood as an experience of the Absolute that is given beyond reason, and not short , since all rational discourse, after all, speaks more about man than about God. In conclusion, this study suggests that the negative thought of Pseudo-Dionysius Areopagite and Thomas Aquinas should be more well known by educators, because it allows a different view of reality, less logical-rationalist that has brought many problems to contemporary society and more sensitive, playful and profound, therefore, more human. The annex includes a translation directly from the original Greek of The mystical theology, by Pseudo-Dionysius Areopagite.

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Bender, Melanie. "The dawn of the invisible the reception of the platonic doctrine on beauty in the Christian Middle Ages: Pseudo-Dionysius the Areopagite, Albert the Great, Thomas Aquina, Nicholas of Cusa." Münster Verl-Haus Monsenstein und Vannerdat, 2010. http://d-nb.info/1000783480/34.

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10

Bender, Melanie [Verfasser]. "The dawn of the invisible : the reception of the platonic doctrine on beauty in the Christian Middle Ages: Pseudo-Dionysius the Areopagite, Albert the Great, Thomas Aquina, Nicholas of Cusa / Melanie Bender." Münster : Verl-Haus Monsenstein und Vannerdat, 2010. http://d-nb.info/1000783480/34.

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Books on the topic "Dionysius the Areopagite"

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Dionysius the Areopagite: Between orthodoxy and heresy. Newcastle upon Tyne: Cambridge Scholars Pub., 2011.

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Ivanović, Filip. Dionysius the Areopagite: Between orthodoxy and heresy. Newcastle upon Tyne: Cambridge Scholars Pub., 2011.

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Divine light: The theology of Denys the Areopagite. San Francisco: Ignatius Press, 2008.

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Riordan, William K. Divine light: The theology of Denys the Areopagite. San Francisco: Ignatius Press, 2008.

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Mystery in philosophy: An invocation of Pseudo-Dionysius. Lanham, Md: Lexington Books, 2012.

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(Firm), Bernard Quaritch. Greek philosophy from the pre-Socratics to Dionysius the Areopagite. [London: B. Quaritch, 1999.

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Dionysius the Pseudo-Areopagite: Man of darkness/man of light. Lewiston, NY: Edwin Mellen Press, 2005.

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Klitenic, Sarah. Dionysius the Areopagite and the Neoplatonist tradition: Despoiling the Hellenes. Aldershot, England: Ashgate, 2007.

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Apophasis and pseudonymity in Dionysius the Areopagite: 'no longer I'. Oxford: Oxford University Press, 2012.

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E, Rolt C., and Pseudo-Dionysius the Areopagite, eds. Dionysius the Areopagite on The divine names and The mystical theology. Berwick, Me: Ibis Press, 2004.

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Book chapters on the topic "Dionysius the Areopagite"

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Harrington, L. Michael. "Dionysius the Areopagite." In Sacred Place in Early Medieval Neoplatonism, 89–123. New York: Palgrave Macmillan US, 2004. http://dx.doi.org/10.1007/978-1-137-09193-2_4.

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Pallis, Dimitrios. "Dionysius the Areopagite." In Encyclopedia of Psychology and Religion, 1–6. Berlin, Heidelberg: Springer Berlin Heidelberg, 2019. http://dx.doi.org/10.1007/978-3-642-27771-9_200249-1.

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Pallis, Dimitrios. "Dionysius the Areopagite." In Encyclopedia of Psychology and Religion, 650–54. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_200249.

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Perczel, István. "Dionysius the Areopagite." In The Wiley Blackwell Companion to Patristics, 211–25. Chichester, UK: John Wiley & Sons, Ltd, 2015. http://dx.doi.org/10.1002/9781118438671.ch14.

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Knuuttila, Simo, David Piché, Pieter De Leemans, Stephen F. Brown, Fabrizio Amerini, Ian Wilks, Christopher Schabel, et al. "Pseudo-Dionysius the Areopagite." In Encyclopedia of Medieval Philosophy, 1087–89. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-1-4020-9729-4_423.

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Treiger, Alexander. "Pseudo-Dionysius the Areopagite." In Encyclopedia of Medieval Philosophy, 1615–19. Dordrecht: Springer Netherlands, 2020. http://dx.doi.org/10.1007/978-94-024-1665-7_423.

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Pavlos, Panagiotis G. "Theurgy in Dionysius the Areopagite 1." In Platonism and Christian Thought in Late Antiquity, 151–80. First [edition]. | New York : Routledge, 2019. | Series: Studies in philosophy and theology in late antiquity: Routledge, 2019. http://dx.doi.org/10.4324/9780429440465-10.

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Perczel, I. "Once Again on Dionysius the Areopagite and Leontius of Byzantium." In Die Dionysius-Rezeption im Mittelalter, 41–85. Turnhout: Brepols Publishers, 2000. http://dx.doi.org/10.1484/m.rpm-eb.3.1054.

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Vasilakis, Dimitrios A. "On the meaning of hierarchy in Dionysius the Areopagite*." In Platonism and Christian Thought in Late Antiquity, 181–200. First [edition]. | New York : Routledge, 2019. | Series: Studies in philosophy and theology in late antiquity: Routledge, 2019. http://dx.doi.org/10.4324/9780429440465-11.

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Stang, Charles M. "Negative Theology from Gregory of Nyssa to Dionysius the Areopagite." In The Wiley-Blackwell Companion to Christian Mysticism, 161–76. Chichester, UK: John Wiley & Sons, Ltd, 2012. http://dx.doi.org/10.1002/9781118232729.ch11.

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Conference papers on the topic "Dionysius the Areopagite"

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Nikolaeva, Natalia. "Predelъ is the same name for etymology»: an example of language refl ection by Euthymius Chudovsky (17th century)." In Tenth Rome Cyril-Methodian Readings. Indrik, 2020. http://dx.doi.org/10.31168/91674-576-4.19.

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On the example of the Preface of Euthymius Chudovsky to his translation of the treatise of Dionysius the Areopagite “De divinis nominibus”, the perception of internal linguistic processes in the Church Slavonic language and their description, attempts to give terminological meaning to individual words and morphemes and, in this regard, some terminological incidents refl ected in this text are considered.

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Marica, Mircea Adrian. "Eros in the first century�s Christian theology. Pseudo-Dionysius the Areopagite." In The 2nd Virtual International Conference on the Dialogue between Science and Theology. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2015. http://dx.doi.org/10.18638/dialogo.2015.2.1.19.

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