Commentary on the Book On the Divine Names of Blessed Denys Exposition of Dionysius' On the Divine Names Prooemium For the understanding of the books of blessed Denys, it must be considered that those things that are contained in the Sacred Scriptures concerning God divide artfully into four parts. For in a certain book, which is not had among us, which is entitled On the Divine Hypotyposes, that is, characters, he treats those things concerning God that pertain to the unity of the divine essence and the distinction of persons. Of which unity and distinction a sufficient likeness is not found in created things, but this mystery exceeds every faculty of natural reason. Whereas those things that are said of God in the Scriptures, of which a likeness is found in creatures, have themselves in two ways. For a likeness of this sort in certain things is considered according to something that is derived from God into creatures. Just as from the first good are all good things and from the first life are all living things and thus concerning other similar things. And such things Denys treats thoroughly in the book On the Divine Names, which we have before our hands. Whereas in certain things a likeness is considered according to something transferred from creatures to God. Just as God is called a lion, a stone, the sun, or something of this sort; for thus God is named symbolically or metaphorically. And concerning things of this sort Denys treats in a certain book of his that he entitled On the Symbolic Theology. But because every likeness of a creature to God is failing and this very what-God-is itself exceeds everything that is found in creatures, whatever in creatures is known by us is removed from God, according as it is in creatures. And thus, after everything that our intellect, led by the hand from creatures, can conceive about God, this very what-God-is itself remains hidden and unknown. For not only is God not a stone or the sun, as they are apprehended by sense, but neither is he such life or essence as can be conceived by our intellect. And thus this very what-God-is itself, since it exceeds everything that is apprehended by us, remains unknown to us. Yet concerning removals of this sort, by which God remains unknown to us and hidden from us, he made another book, which he entitled On the Mystical, that is, the hidden, Theology. Yet it must be considered that blessed Denys in all his books used an obscure style, a dark pen. Which indeed he did not from inexperience, but from industry, in order to hide the sacred and divine dogmas from the derision of the infidels. Difficulty also happens in the aforesaid books, from many causes. First of all, because generally he uses the style and mode of speaking that the Platonists use, to which modern men are unaccustomed. For the Platonists, wishing to reduce composed or material things to simple and abstract principles, posited separated species of things, saying that there is man beyond matter, and likewise horse, and thus concerning the other species of natural things. They said, therefore, that this sensible singular man is not the very what-man-is itself, but is called man by participation of that separated man. Whence in this sensible man there is found something that does not pertain to the species of humanity, such as individual matter and other things of this sort. But in separated man there is nothing but what pertains to the species of humanity. Whence he named separated man per se man, because he has nothing but what belongs to humanity; and principally man, inasmuch as humanity is derived to sensible men from separated man, through the mode of participation. Thus also it can be said that separated man is above men and that separated man is the humanity of all sensible men, inasmuch as human nature applies purely to separated man, and is derived from him to sensible men. Nor by an abstraction of this sort did the Platonists consider only about the ultimate species of natural things, but also about the most common things, which are the good, one, and being. For they posited a first one that is the very essence of goodness and of unity and of being, which we call God, and that all other things are called good or one or beings through derivation from that first. Whence they named that first the good itself or per se good or principal good or supergood or also the goodness of all good things or even goodness or essence and substance, by that mode in which it is expounded concerning separated man. This ratio of the Platonists, therefore, does not accord with the faith nor with the truth, as regards what it contains concerning separated natural species. But as regards what they said concerning the first principle of things, their opinion is most true and consonant with the Christian faith. Whence Denys names God at times goodness itself or supergood or principal good or the goodness of every good thing. And similarly he names him superlife, supersubstance, and the very thearchic deity, that is, principal deity, because even in certain creatures there is received the name of deity according to a certain participation. Yet the second difficulty happens in his sayings, because generally he uses efficacious arguments to show a proposition, and many times he implies them with few words or even one word. Third, because many times he uses a certain multiplication of words that, although it may seem superfluous, nevertheless for those diligently considering is found to contain a great profundity of knowledge. Chapter 1 What Is the Intention of the Discussion and What Is the Tradition Concerning the Divine Names Lectio 1 On the Mode of Proceeding in This Work C. I, § 1. 1. Yet now, O blessed one, after the Theological Hypotyposes, I shall cross over to the opening up of the divine names, as is possible. 1. Νῦν δέ, ὦ μακάριε, μετὰ τὰς Θεολογικὰς ὑποτυπώσεις ἐπὶ τὴν τῶν θείων ὀνομάτων ἀνάπτυξιν, ὡς ἐφικτόν, μετελεύσομαι. 2. Yet be even now by us the predefined law of the eloquences, that we should assert the truth of things said about God not in persuasive words of human wisdom (1 Cor 2:4) but in the demonstration of the power of the theologians, moved by the Spirit, 2. Ἔστω δὲ καὶ νῦν ἡμῖν ὁ τῶν λογίων θεσμὸς προδιωρισμένος τὸ τὴν ἀλήθειαν ἡμᾶς καταδείσασθαι τῶν περὶ θεοῦ λεγομένων "οὐκ ἐν πειθοῖς σοφίας ἀνθρωπίνης λόγοις, ἀλλ' ἐν ἀποδείξει" τῆς πνευματοκινήτου τῶν θεολόγων "δυνάμεως", 3. according to which we are joined to ineffable and unknown things, ineffably and unknowingly, according to the better union of our reasonable and intellectual power and operation. 3. καθ' ἣν τοῖς ἀφθέγκτοις καὶ ἀγνώστοις ἀφθέγκτως καὶ ἀγνώστως συναπτόμεθα κατὰ τὴν κρείττονα τῆς καθ' ἡμᾶς λογικῆς καὶ νοερᾶς δυνάμεως καὶ ἐνεργείας ἕνωσιν. 4. Therefore universally we must not dare to say nor even to think anything about the supersubstantial and hidden deity (Isa 45:15), beyond those things which divinely are expressed to us from the holy eloquences (1 Cor 4:6). 4. Καθόλου τοιγαροῦν οὐ τολμητέον εἰπεῖν οὔτε μὴν ἐννοῆσαί τι περὶ τῆς ὑπερουσίου καὶ κρυφίας θεότητος παρὰ τὰ θειωδῶς ἡμῖν ἐκ τῶν ἱερῶν λογίων ἐκπεφασμένα. 5. For it is fitting to attribute to it the supersubstantial science of the ignorance of supersubstantiality, which is above reason and intellect and substance itself, and looking to the superior as much as the ray of the thearchic eloquences sends itself to superior splendors, let us be constrained by temperance and sanctity about divine things. 5. Τῆς γὰρ ὑπὲρ λόγον καὶ νοῦν καὶ οὐσίαν αὐτῆς ὑπερουσιότητος ἀγνωσία. Aὐτῇ τὴν ὑπερούσιον ἐπιστήμην ἀναθετέον, τοσοῦτον ἐπὶ τὸ ἄναντες ἀνανεύοντας, ὅσον ἑαυτὴν ἐνδίδωσιν ἡ τῶν θεαρχικῶν λογίων ἀκτίς, πρὸς τὰς ὑπερτέρας αὐγὰς τῇ περὶ τὰ θεῖα σωφροσύνῃ καὶ ὁσιότητι συστελλομένους. 6. For if it is fitting at all to believe all-wise and most true theology, divine things are revealed and inspected according to the proportion of the minds of each, with the thearchic goodness segregating, in saving justice, by immeasurability from the measured, as incomprehensible, as befits God. 6. Καὶ γὰρ εἴ τι δεῖ τῇ πανσόφῳ καὶ ἀληθεστάτῃ θεολογίᾳ πείθεσθαι, κατὰ τὴν ἀναλογίαν ἑκάστου τῶν νοῶν ἀνακαλύπτεται τὰ θεῖα καὶ ἐποπτεύεται τῆς θεαρχικῆς ἀγαθότητος ἐν σωστικῇ δικαιοσύνῃ τῶν ἐν μέτρῳ τὴν ἀμετρίαν θεοπρεπῶς ὡς ἀχώρητον ἀποδιαστελλούσης. 7. For just as intelligible things are incomprehensible and uncontemplatable by sensible things; and simple and unfigurable things by these things which are in composition and figure; and the intangible and the unfigurable lacking of the form of incorporeal things by things formed according to the figures of bodies; according to the same ratio of truth, that unity is super-posited above substances which is supersubstantial, and above minds that which is above mind, and to all deliberations that is indeliberable which is above deliberation, and ineffable by every word that which is above word, the good; unity unifying every unity and supersubstantial substance and unintelligible intellect and an unspeakable word and irrationality, unintelligibility, and unnameability, according to nothing existing of existing things and indeed the cause of being for all things, yet itself not existing, as above every substance and such that it might articulate properly and knowingly about itself. 7. Ὥσπερ γὰρ ἄληπτα καὶ ἀθεώρητα τοῖς αἰσθητοῖς ἐστι τὰ νοητὰ καὶ τοῖς ἐν πλάσει καὶ τύπῳ τὰ ἁπλᾶ καὶ ἀτύπωτα, τοῖς τε κατὰ σωμάτων σχήματα μεμορφωμένοις ἡ τῶν ἀσωμάτων ἀναφὴς καὶ ἀσχημάτιστος ἀμορφία, κατὰ τὸν αὐτὸν τῆς ἀληθείας λόγον ὑπέρκειται τῶν οὐσιῶν ἡ ὑπερούσιος ἀπειρία καὶ τῶν νοῶν ἡ ὑπὲρ νοῦν ἑνότης. Καὶ πάσαις διανοίαις ἀδιανόητόν ἐστι τὸ ὑπὲρ διάνοιαν ἕν, ἄῤῥητόν τε λόγῳ παντὶ τὸ ὑπὲρ λόγον ἀγαθόν, ἑνὰς ἑνοποιὸς ἁπάσης ἑνάδος καὶ ὑπερούσιος οὐσία καὶ νοῦς ἀνόητος καὶ λόγος ἄῤῥητος, ἀλογία καὶ ἀνοησία καὶ ἀνωνυμία κατὰ μηδὲν τῶν ὄντων οὖσα καὶ αἴτιον μὲν τοῦ εἶναι πᾶσιν, αὐτὸ δὲ μὴ ὂν ὡς πάσης οὐσίας ἐπέκεινα καὶ ὡς ἂν αὐτὴ περὶ ἑαυτῆς κυρίως καὶ ἐπιστητῶς ἀποφαίνοιτο. § 2. 8. Therefore, as has been said, concerning this supersubstantial and hidden deity, we must not dare to say nor to think anything beyond those things that divinely have been expressed to us from the holy eloquences. 8. Περὶ ταύτης οὖν, ὡς εἴρηται, τῆς ὑπερουσίου καὶ κρυφίας θεότητος οὐ τολμητέον εἰπεῖν οὔτε μὴν ἐννοῆσαί τι παρὰ τὰ θειωδῶς ἡμῖν ἐκ τῶν ἱερῶν λογίων ἐκπεφασμένα. 9. For just as this itself handed on concerning itself in the eloquences, as befits its being good, for all existing things whatever is science and contemplation of it is inaccessible, as segregated from all things supersubstantially. And you shall find that many of the theologians have praised it not only as invisible and incomprehensible but likewise as inscrutable and non-investigable, as with no vestige existing of those who have crossed over to its hidden infinity. 9. Καὶ γὰρ ὡς αὐτὴ περὶ ἑαυτῆς ἐν τοῖς λογίοις ἀγαθοπρεπῶς παραδέδωκεν, ἡ μὲν αὐτῆς, ὅ τι ποτέ ἐστιν, ἐπιστήμη καὶ θεωρία πᾶσιν ἄβατός ἐστι τοῖς οὖσιν ὡς πάντων ὑπερουσίως ἐξῃρημένη. Καὶ πολλοὺς τῶν θεολόγων εὑρήσεις οὐ μόνον ὡς ἀόρατον αὐτὴν καὶ ἀπερίληπτον ὑμνηκότας, ἀλλὰ καὶ ἀνεξερεύνητον ἅμα καὶ ἀνεξιχνίαστον ὡς οὐκ ὄντος ἴχνους οὐδενὸς τῶν ἐπὶ τὴν κρυφίαν αὐτῆς ἀπειρίαν διεληλυθότων. 10. Nevertheless the good is not universally incommunicable to each of existing things, but gathering singularly in itself the supersubstantial ray of each of existing things by proportional illuminations, kindly it super-appears above and extends to its possible contemplation and communion and assimilation holy minds, which, as is acceptable and as befits holy men, send themselves to it, and neither do they proudly presume to higher things than those fittingly given by the apparition of God, nor do they fall to lower things out of subjection to what is worse, but firmly and indeclinably they are extended to its super-resplendent ray and with commensurate love of the fitting illuminations, with holy reverence and chastely and in a holy manner they are elevated higher. 10. Oὐ μὴν ἀκοινώνητόν ἐστι καθόλου τἀγαθὸν οὐδενὶ τῶν ὄντων, ἀλλ' ἐφ' ἑαυτοῦ μονίμως τὴν ὑπερούσιον ἱδρῦσαν ἀκτῖνα ταῖς ἑκάστου τῶν ὄντων ἀναλόγοις ἐλλάμψεσιν ἀγαθοπρεπῶς ἐπιφαίνεται καὶ πρὸς τὴν ἐφικτὴν αὑτοῦ θεωρίαν καὶ κοινωνίαν καὶ ὁμοίωσιν ἀνατείνει τοὺς ἱεροὺς νόας τοὺς ὡς θεμιτὸν αὐτῷ καὶ ἱεροπρεπῶς ἐπιβάλλοντας καὶ μήτε πρὸς τὸ ὑπέρτερον τῆς ἐναρμονίως ἐνδιδομένης θεοφανείας ἀδυνάτως ἀπαυθαδιζομένους μήτε πρὸς τὸ κάταντες ἐκ τῆς ἐπὶ τὸ χεῖρον ὑφέσεως ἀπολισθαίνοντας, ἀλλ' εὐσταθῶς τε καὶ ἀκλινῶς ἐπὶ τὴν ἀκτῖνα τὴν αὐτοῖς ἐπιλάμπουσαν ἀνατεινομένους καὶ τῷ συμμέτρῳ τῶν θεμιτῶν ἐλλάμψεων ἔρωτι μετ' εὐλαβείας ἱερᾶς σωφρόνως τε καὶ ὁσίως ἀναπτερουμένους. 1. In this book, therefore, which is entitled On the Divine Names, after the custom of those who artfully handed on the sciences, first, he sets out certain things necessary for the following consideration; second, he begins to pursue his principal intention in chapter 3, which begins, and we shall inspect the naming of the good. 2. About the first, he does two things: first, he shows the ratio of the divine names; second, he shows that the names that are treated in this book are common to the whole Trinity; and this in chapter 2, which begins at per se goodness, determining and manifesting.