Divine Names Ch.3 [in progress outline]
Intro: Place within the work as a whole
Previous section: Unified and differentiated Names. Apply to the whole Godhead
Question of Trinitarian distinctions in regard to unitary and differentiated names.
Announced at end of Ch.2: “...such kindly processions of the entire Godhead, I shall seek to praise as well as I can, using the divine names which reveal them in Scripture.”
-Relation of Names to Processions? Cf. DN 2.10; Ch.1 589D
Structure of Ch.3
Purpose: The first Name and “most important”: “Good”
“Shows forth all the processions of God”
Invocation of the Trinity prior to discussion of the Good.
-”The source and superior to what is good.”
To learn of all the good gifts, the processions, we have to be uplifted and shaped by it (680B).
-Shaping: occurs in the next sections. Regarding Angels, they are shaped by the Good by desiring it (696A).
Uplifted by Prayer:
Two metaphors: Shining chain and Boat and rock.
-principle: God is not “anywhere”
-our prayers purify us and so seem to make God “come down”
- orthodoxy of this view of prayer? Iamblichus, Origen, etc.
II. Dionysius’ apologia for giving an account of the Divine Names; Relation to Hierotheus
Moving from Trinity and prayer, to Hierotheus as teacher and guide and elder.
Assumption: Do not repeat, do not add to something that has already been expressed by someone in a more authoritative position in divine things.
Hierotheus is an unimpeachable authority. He wrote an Elements of Theology.
His writings are “Second only to the divinely anointed scriptures themselves”
So why is Dionysius writing “as though what he [Hierotheus] wrote were not quite sufficient”?
Hierotheus did not cover “every area of theology”
An “Injustice” to a teacher and friend if he had covered everything...
To each his own; If Dionysius claimed as “his own” the contemplation and revelation of “someone who, next to the divine Paul, has been my elementary instructor” then it would be an injustice.
But: “Like an elder” Hierotheus gave only a “condensed summary”
Dionysius thus can be authorized to “explicate and to separate...in an argument proportionate to my own powers”
Timothy also encourages Dionysius to write, claiming Hierotheus’ book, elements of theology, is “too lofty for him”
Dionysius thus writes “for those of his own kind” (Again, pursuing Justice)
“A direct look at the conceptual scriptures...is only for those of an elder’s powers”
“Whereas...to learn the thinking preliminary to all this is for lesser, yet sacred, initiators.
Dionysius quotes Hierotheus and levels of initiation: DN 2.9-10
Levels of initiation:
Learning directly from sacred writers [cf. 592B]
Research of the Scriptures
More mysterious inspiration...not only learning, but also experiencing divine things.
III. “Dormition” passage [Event interpreted since John of Scythopolis as a dormition scene (Tuomo Linkila, Proclus and his legacy, p.176)]
A “Vision” [ten thean; a spectacle an observing]
“Of that mortal body” “source of life, which bore God”
Greek: [tou zoarchikou kai theodochou somatos]
James brother of Christ and Peter are listed. Peter is called the “summit, chief of all those who speak of God”
After the Vision: A hymn of praise; Structure of experience and then hymns
Mysterious inspiration, the event
Speaking and writing, communication, putting the event in words, a hymn
Learning from the speaking and writing, teaching others, expanding on etc.
The Hymns of praise:
Each of the hierarchs “chose” [edokei; it seemed best]
“Each as they were able” (analogy, justice)
“To praise the “omnipotent goodness of that divine frailty” [ten apeirodunamon agathoteta tes thearchichēs astheneias] lit: infinitely powerful goodness of the source of God weakness?
Meaning of this phrase? Jesus, Mary?
The Hierarchy of mystical union and expression amongst those present
- "Next to the sacred writers themselves” [meta tous theologous] [Hierotheus is below the apostles?]
“Surpassed [ekratei] all the divinely rapt hierarchs” [those ordinary bishops present? or also apostles?]
being completely outside of himself [holos ekdemon; literally from home, abroad; outside the people, gathering]
Grants Dionysius a special legitimacy as being there and having Hierotheus as teacher??
How did he surpass the others?
“So taken out of himself...” [existamenos heautou]
“experiencing communion with the things praised” [tēn pros ta humnoumena koinonian paschōn]
Reference to “Communion” as liturgical? [cf. St. John of Kronstadt rapt at liturgy]
Dionysius appeals to collective experience [Which Timothy shared as being there]:
“Everyone who saw...heard...knew...did not know...considered him to be inspired, to be speaking with divine praises" [theoleptos...theios hymnologos krinomenos]
Implications for those who were NOT there? Those who need to be brought in
DN 3.3 Structure of experience and then communicating to multitude
Cf. Parables of Christ. (In private Christ revealed all things to his disciples)
“Say nothing of those mysterious experiences” [Remaining?]
“Necessary to communicate with the multitude” [Proceeding?]
“In order to bring as many as possible into our sacred knowledge” [Return?]
Vs. elitist freemasonry, esotericism;
"Divine philosophy" as love, seeking to know the truth and bringing as many as possible into union
Hierotheus excels in the practical life to the extent that he also excels in contemplative vision?
“He spent more time than most sacred teachers on this labor...[teaching others and bringing them in]”
Dionysius cannot look at even the writings of Hierotheus? Must produce at a lower level
Such was the purity of his mind...accuracy...other sacred words....could not look...at this great sun [See sun analogy and light in DN ch.4]
Again the appeal to Justice and inadequacy of being on the same level of knowledge of God.
Why, again, does Dionysius speak of theology if he cannot bear to look at Hierotheus?
One may not disregard the received knowledge of divine things.
- Hierotheus communicated his knowledge to some degree to Dionysius.
Why not disregard? 1.: spirit naturally yearns for and seeks contemplation of supernatural [hyperphuos] attainable. [lit: desires of minds always erotically striving of a vision granted of supernatural things]
2.: divine laws command it: we should both learn everything granted to us and SHARE these treasures generously with others.
Thus writing Divine Names is a form of Obedience.
Dionysius is seeking truth and helping others with equal “contemplative capacities”, that is, who also cannot understand Hierotheus (cf. Timothy)
Divine Names contains no “new ideas”...rather an expansion of Hierotheus. [cf. questions of tradition and development of doctrine]
Question: What is the relation between “divine philosophy” and “contemplation” [theoria] of divine truths in writing and the mystical experiences of Hierotheus?
Perhaps the exercise of prayer, invocation of the Trinity, and learning can progressively aid in purifying so that experience of divine things is made possible by climbing the ladder in words laid down by those who have experienced the things without needing words etc.
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