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Journal articles on the topic 'Dionysius the Areopagite'

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Published: 4 June 2021

Last updated: 26 April 2022

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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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3

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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4

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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5

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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6

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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8

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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10

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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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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12

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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13

Gavrilyuk, Paul. "Did Pseudo-Dionysius Live in Constantinople?" Vigiliae Christianae 62, no. 5 (2008): 505–14. http://dx.doi.org/10.1163/157007208x306560.

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AbstractThis article aims to reopen and advance the discussion of the geographic location of Pseudo-Dionysius the Areopagite, the author of the Corpus Dionysiacum. While various locales, for example, Antioch and Alexandria, have been proposed, none of the hypotheses about Dionysius's identity and location has to date gained the universal acceptance among scholars. This study shows that the baptismal rites described in the second chapter of Pseudo-Dionysius's Ecclesiastical Hierarchy and in the fifth century Ordo of Constantinople, recorded in the Euchologion Barberini gr. 336, have several unique features in common, such as the threefold renunciation of Satan, balanced by the threefold profession of faith, and the blessing of the baptismal water with the consecrated oil. These features are not attested by any other source contemporary or earlier than the Ecclesiastical Hierarchy and the material of the Ordo. Based on these unique similarities the author advances a new hypothesis that Pseudo-Dionysius describes a Constantinopolitan rite and very likely lived in Constantinople at some point in his career. Six objections to this hypothesis are considered and answered in the second part of the paper.

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14

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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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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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

Bradshaw, David. "The Divine Processions and the Divine Energies." Philosophy of Religion: Analytic Researches 4, no. 2 (2020): 59–70. http://dx.doi.org/10.21146/2587-683x-2020-4-2-59-70.

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The concept of the divine energies (energeiai) is commonly associated with the late Byzantine theologian Gregory Palamas. In fact, however, it has biblical origins and figures prominently in Greek patristic theology from at least the fourth century. Here I briefly trace its history beginning with the Pauline usage of energeia and continuing through the Cappadocian Fathers, Dionysius the Areopagite, Maximus the Confessor, and Gregory Palamas. I argue that the divine processions in Dionysius function much as do the divine energies in the Cappadocians, although Dionysius enriches the concept by setting it within the context of a Neoplatonic pattern of procession and return. Dionysius’s own work was in need of a further synthesis in that he does not explain the relationship between the divine processions and the divine logoi, the “divine and good acts of will” by which God creates. Maximus the Confessor then introduced a further element into this complex tradition through his argument that certain “natural energies” must necessarily accompany any nature. I argue that the real importance of Palamas from the standpoint of the history of philosophy lies not in originating the concept of the divine energies, but in using it to synthesize these disparate elements from the Cappadocians, Dionysius, and Maximus.

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Treiger, Alexander. "From Dionysius to al-Ġazālī." Intellectual History of the Islamicate World 9, no. 1-2 (December 19, 2019): 189–236. http://dx.doi.org/10.1163/2212943x-00801102.

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Abstract The present article reports the discovery of a previously unknown ninth-century Arabic paraphrase of Dionysius the Areopagite and demonstrates that this paraphrase was accessible to al-Ġazālī (and, probably, to other authors, notably the Brethren of Purity). It also proves that this paraphrase was produced by the same translator as the Doxography of Pseudo-Ammonius. The doctrinal content of the Arabic Dionysian paraphrase is then analyzed in relation to Arabic Neoplatonic texts as well as al-Ġazālī’s writings. The influence of Gregory of Nyssa and John of Damascus on some Arabic philosophical texts (notably al-Kindī’s Book of Definitions) is also considered. The origin of “Interpositional Neoplatonism” (i.e., the kind of Neoplatonism that interposes an intermediate hypostasis between the First Principle and the Intellect) is examined. The Appendix discusses the relationship between the Doxography of Pseudo-Ammonius and Hippolytus of Rome’s Refutatio omnium haeresium.

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19

Pearl, J. Leavitt. "À Denys: Tracing Jean-Luc Marion’s Dionysian Hermeneutics." Studia Phaenomenologica 20 (2020): 307–38. http://dx.doi.org/10.5840/studphaen20202014.

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Since his 1977 The Idol and Distance (L’idole et la distance), Jean-Luc Marion has almost continually drawn upon the work of the 5th-6th century Christian mystic Pseudo-Denys the Areopagite (Pseudo-Dionysius), not only within his explicitly theological considerations, but throughout his Cartesian and phenomenological work as well. The present essay maps out the influence of Denys upon Marion’s thinking, organizing Marion’s career into a three-part periodization, each of which corresponds to a distinct portion of the Dionysian corpus—in Marion’s work of the seventies the Celestial Hierarchy and the Ecclesiastical Hierarchy are foregrounded, in the eighties this emphasis is shifted to the The Divine Names, and in the nineties The Mystical Theology takes center stage. Insofar as these emphases directly correlate to the unique tasks that Marion has set himself in each of these various periods, Dionysius is revealed as a hermeneutical key, unlocking and clarifying crucial aspects of Marion’s theologically-inflected phenomenology.

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20

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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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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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

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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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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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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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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28

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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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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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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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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Grislis, Egil. "The Influence of the Renaissance on Richard Hooker." Perichoresis 12, no. 1 (June 1, 2014): 93–116. http://dx.doi.org/10.2478/perc-2014-0006.

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ABSTRACT Like many writers after the Renaissance, Hooker was influenced by a number of classical and Neo-Platonic texts, especially by Cicero, Seneca, Hermes Trimegistus, and Pseudo-Dionysius. Hooker’s regular allusions to these thinkers help illuminate his own work but also his place within the broader European context and the history of ideas. This paper addresses in turn the reception of Cicero and Seneca in the early Church through the Middle Ages and Renaissance, Hooker’s use of Ciceronian and Senecan ideas, and finally Hooker’s use of Neo-Platonic texts attributed to Hermes Trismegistus and Dionysius the Areopagite. Hooker will be shown to distinguish himself as a sophisticated and learned interpreter who balances distinctive motifs such as Scripture and tradition, faith, reason, experience, and ecclesiology with a complex appeal to pagan and Christian sources and ideas.

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Stępień, Tomasz. "Being Alive, Living a Life. The Unity of the Concept of Life in Pseudo-Dionysius the Areopagite." Verbum Vitae 39, no. 3 (September 29, 2021): 1007–24. http://dx.doi.org/10.31743/vv.12910.

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The writings of Corpus Dionysiacum present a concept of life which is different from the one that we profess nowadays. Its view is backed up mainly by the Platonic tradition, which since the times of Plato has tended to see life as an intellectual principle. Therefore, in the Neoplatonic system we can find the conviction that life, in its fullest sense, is intellectual and at its peak is a vision of the One. In the system of Proclus, life, apart from being a principle, is also a god and the main principle of the whole world of intellectual and intellective gods. Pseudo-Dionysius in his writings exploits the concept of the unparticipable and participable principle, and since God is for him Trinity completely beyond participation and knowledge, the divine names play the role of participable henads. However, for Dionysius, names are neither hypostases nor living gods, which is clearly visible in case of the name of Life. All things participate in the name of life and in this name God is the only principle of life in the universe. However, life is not a property to own, but rather a constant struggle to approach the Trinity. Therefore, by committing a sin, an angel or a man loses life, which in the case of a man can be regained through sacramental activity. An analysis of the thoughts of Pseudo-Dionysius reveals a conception of life which is unified contrary to its shattered modern understanding. While biological, mental, moral lives fundamentally differ for us, for Dionysius those are merely aspects of the same thing, and therefore in his view life can be lost and regained not only in the metaphorical, but also the ontological sense.

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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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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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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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Prevot, Andrew. "The Gift of Prayer: Toward a Theological Reading of Jean-Luc Marion." Horizons 41, no. 2 (November 10, 2014): 250–74. http://dx.doi.org/10.1017/hor.2014.76.

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This article proposes a theological interpretation of Jean-Luc Marion that accents the importance of prayer as a remedy to conceptual idolatry. It also addresses theological concerns about Marion's understanding of the relationship between phenomenology and theology, and about his critical attitude toward ontology. In response to the first concern, it uses Marion's readings of Dionysius the Areopagite and Augustine to demonstrate that Marion prioritizes a prayerful approach to theology that transcends phenomenology, even while benefiting from it. In response to the second concern, it draws on Marion's treatments of Dionysius, Augustine, and Aquinas to show how the same prayerful theology accommodates an ontological way of praising God. Prayer is the key to both arguments. Prayer resists the conceptual idolatries operative in the realms of phenomenality and of being, while revealing the potential iconicity of both. Finally, this article clarifies why Marion's recent Augustine book is crucial to an understanding of his project.

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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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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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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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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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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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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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Timotin, Andrei. "A Hymn to God Assigned to Gregory of Nazianzus and Its Neoplatonic Context." International Journal of the Platonic Tradition 12, no. 1 (April 20, 2018): 39–50. http://dx.doi.org/10.1163/18725473-12341396.

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AbstractThe paper deals with an anonymous Hymn to God, which is attributed to Gregory of Nazianzus by some authors, but was most probably composed by a Christian Neoplatonist such as Pseudo-Dionysius the Areopagite. The paper explores the hymn’s relation to Neoplatonic theories of prayer and shows that these affinities are broader in scope than has previously been recognised. Some Pagan and Christian Neoplatonists, including the author of the Hymn to God, seem to have shared the idea of a cosmic prayer by which all beings tend towards God, a prayer founded on the knowledge of the ‘signatures’ (synthemata) that God rooted in our souls.

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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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Tsagdis, Georgios. "Marsilio Ficino, On Dionysius the Areopagite, edited and translated by Michael J. B. Allen." Historical Review/La Revue Historique 12 (December 30, 2015): 260. http://dx.doi.org/10.12681/hr.8811.

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Arthur, R. A. "Apophasis and Pseudonymity in Dionysius the Areopagite: 'No Longer I' By CHARLES M. STANG." Journal of Theological Studies 64, no. 1 (December 22, 2012): 281–83. http://dx.doi.org/10.1093/jts/fls147.

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