Pseudo-Dionizy Areopagita
Bóg jest ponad wszystkim, co możemy powiedzieć lub pomyśleć, więc najlepiej zbliżamy się do niego, zaprzeczając każdemu jego opisowi.
Umiejscowienie
Nieznany autor piszący pod imieniem ucznia Pawła: połączył neoplatonizm Proklosa z chrześcijaństwem i stał się autorytetem średniowiecznej mistyki.
Kluczowe idee
- Teologia negatywna
- Hierarchia niebiańska
- Imiona Boże
Wpływ
Pod wpływem 2
Plotyn
pod wpływem
Through Proclus’ Neoplatonism Dionysius inherited the Plotinian One beyond being and made it the unknowable God of his negative theology (Divine Names; Mystical Theology). Pseudo-Dionysius, De divinis nominibus; De mystica theologia; SEP “Pseudo-Dionysius the Areopagite”
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Plotyn › 204–270
Proklos
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Dionysius joined Proclus’ Neoplatonism to Christian faith; his treatment of evil in Divine Names IV follows Proclus’ On the Existence of Evils, as Koch and Stiglmayr showed (1895). H. Koch, Philologus 54 (1895); J. Stiglmayr, Historisches Jahrbuch 16 (1895); SEP “Pseudo-Dionysius the Areopagite”
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Proklos › 412–485
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Jan Szkot Eriugena
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Eriugena translated the Dionysian corpus into Latin around 860–62 and built Periphyseon on its procession and return and its affirmative and negative theology. John Scottus Eriugena, Versio Dionysii; Periphyseon; SEP “John Scottus Eriugena”
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Jan Szkot Eriugena › ok. 815–877
Albert Wielki
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Albert commented on the whole Dionysian corpus around 1248–50, partly in Cologne with Thomas Aquinas as his student, and took up its negative theology. Albertus Magnus, Super Dionysium De divinis nominibus; Super Dionysii Mysticam theologiam; SEP “Albert the Great”
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Albert Wielki › ok. 1200–1280
Święty Bonawentura
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Bonaventure took up Dionysius’ hierarchies and his mystical ascent into darkness beyond knowledge, quoting the Mystical Theology at the climax of the Itinerarium (1259). Bonaventure, Itinerarium mentis in Deum (1259), ch. 7; SEP “Saint Bonaventure”
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Święty Bonawentura › ok. 1221–1274
Tomasz z Akwinu
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Aquinas commented on Dionysius’ Divine Names and cited him often, taking up the threefold way of affirmation, negation and eminence for naming God. Thomas Aquinas, In librum Beati Dionysii De divinis nominibus expositio; Summa theologiae I q. 13; SEP “Thomas Aquinas”
Źródło: także w InPhO · InPhO
Tomasz z Akwinu › ok. 1225–1274
Mistrz Eckhart
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Eckhart took up Dionysius’ negative theology – God beyond being and every name – and cited him for the soul’s union with the hidden God. Meister Eckhart, German sermons and Latin works; SEP “Meister Eckhart”; SEP “Pseudo-Dionysius the Areopagite”
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Mistrz Eckhart › ok. 1260–1328
Mikołaj z Kuzy
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Cusanus took up Dionysius’ negative theology and darkness beyond knowledge for his learned ignorance and discussed him in letters to the Tegernsee monks on mystical theology (1453). Nicholas of Cusa, De docta ignorantia (1440), book I; letters to the monks of Tegernsee (1452–54); SEP “Nicholas of Cusa”
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Mikołaj z Kuzy › 1401–1464
Dzieła
- ok. 500Imiona Boże
Co można powiedzieć o Bogu – i dlaczego każde imię jest niewystarczające wobec Tego, który jest ponad bytem.
Stanowisko
These writings joined the Neoplatonism of Proclus with Christian faith. God is beyond being and every name: with Scripture we may call him good, wise or living, but each name must also be denied, for he surpasses all we can say. Beyond affirmation and negation lies union with God in a “divine darkness” beyond knowing. Creation is ordered in hierarchies – a word apparently coined by him – through which divine light descends from nine choirs of angels to the Church and leads back to God. Translated into Latin in the ninth century, they became a leading authority for medieval theology and mysticism, from Eriugena to Meister Eckhart.
Życie i kontekst
Nothing is known of the author. He wrote under the name of Dionysius the Areopagite, an Athenian converted by Paul according to the Acts of the Apostles. His dependence on the Neoplatonist Proclus shows that he wrote around 500, probably as a monk in Syria. Renaissance scholars began to doubt the writings’ apostolic origin, and in 1895 their late date was conclusively proven.
Dalsze główne dzieła
- The Divine Names (c. 500)
- The Mystical Theology (c. 500)
- The Celestial Hierarchy (c. 500)
- The Ecclesiastical Hierarchy (c. 500)
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