On the Divine Names and the Mystical Theology — trans. C. E. Rolt
The translator’s English as printed (C. E. Rolt). The original-language text is not held; names are romanised as the translator printed them.
CHAPTER I. Dionysius the Presbyter, to his fellow-Presbyter Timothy
What is the purpose of the discourse, and what the tradition concerning the Divine Names.
1. Now, Blessed Timothy, the Outlines of Divinity 2 being ended, I will proceed, so far as in me lies, to an Exposition of the Divine Names. And here also let us set before our minds the scriptural rule that in speaking about God we should declare the Truth, not with enticing words of man’s wisdom, but in demonstration of the power which the Spirit ® stirred up in the Sacred Writers, whereby, in a manner surpassing speech and knowledge we embrace those truths which, in like manner, surpass them, in that Union which exceeds our faculty, and exercise of discursive, and of intuitive reason.2 We must not then dare to speak, or indeed to form any conception, of the hidden super-essential ® Godhead, except those things that are revealed to us from the Holy Scriptures.7
1 The name of St. Paul’s companion is intended to give colour to the writer’s pseudonym. See Introduction, p. 1; cf. iii. 2.
2 This work is lost. oP COL: ily As
4 rots ἀφθέγκτοις καὶ ἀγνώστοις ἀφθέγκτως ἀγνώστως συναπτόμεθα. See Intr. on “Unknowing,” p. 32. > κατὰ Thy κρείττονα τῆς καθ᾽ ἡμᾶς λογικῆς Kal νοερᾶς δυνάμεως καὶ ἐνεργείας. D. frequently distinguishes between the discursive and the intuitive reason. Together they cover the whole of the intellect, cf. Wordsworth, Prelude, xiv. 119, 120: “Hence endless occupation for the soul, Whether discursive or intuitive.” The former gives us deductions, the latter the axioms on which these are based. See Intr., p. 26. SES NÉE, D: 14:
7 D. is here contrasting the Affirmative Path of Knowing with the Negative Path of Unknowing. The former has a value as leading up to the latter; but it is only safe so far as we keep within the bounds of Scripture. Unscriptural conceptions of God are false: Scriptural conceptions are true so far as they go; but their literal meaning must be transcended. See Intr., p. 41 f.
CHAPTER I. Dionysius the Presbyter, to his fellow-Presbyter Timothy
The purpose of the discourse, and the tradition concerning the Divine Names.
1. Now, Blessed Timothy, the Outlines of Divinity 2 being finished, I will proceed, as far as I am able, to an Exposition of the Divine Names. And here too let us set before our minds the scriptural rule that in speaking about God we should declare the Truth not with enticing words of man’s wisdom, but in demonstration of the power which the Spirit 3 stirred up in the Sacred Writers. Through that power, in a manner surpassing speech and knowledge, we embrace truths which likewise surpass them, in that Union which exceeds our faculty and the exercise of both discursive and intuitive reason.2 We must not, then, dare to speak, or even to form any conception, of the hidden super-essential 6 Godhead, except what is revealed to us from the Holy Scriptures.7
1 The name of St. Paul’s companion is meant to lend colour to the writer’s pseudonym. See Introduction, p. 1; cf. iii. 2.
2 This work is lost. oP COL: ily As
4 rots ἀφθέγκτοις καὶ ἀγνώστοις ἀφθέγκτως ἀγνώστως συναπτόμεθα. See Intr. on “Unknowing,” p. 32. 5 κατὰ Thy κρείττονα τῆς καθ᾽ ἡμᾶς λογικῆς Kal νοερᾶς δυνάμεως καὶ ἐνεργείας. D. frequently distinguishes between the discursive and the intuitive reason. Together they cover the whole of the intellect; cf. Wordsworth, Prelude, xiv. 119, 120: “Hence endless occupation for the soul, Whether discursive or intuitive.” The former gives us deductions, the latter the axioms on which they are based. See Intr., p. 26. SES NÉE, D: 14:
7 D. is here contrasting the Affirmative Path of Knowing with the Negative Path of Unknowing. The former has value as leading up to the latter, but it is safe only so long as we keep within the bounds of Scripture. Unscriptural conceptions of God are false; Scriptural conceptions are true as far as they go, but their literal meaning must be transcended. See Intr., p. 41 f.