伪狄奥尼修斯（亚略巴古的狄奥尼修斯）
上帝超越我们所能说或所能想的一切，所以我们最好通过否定对他的每一种描述来接近他。
定位
一位不知名的作者，托名保罗的门徒而写作：把普罗克洛的新柏拉图主义与基督教融合，成为中世纪神秘主义的权威。
核心思想
- 否定神学
- 天阶体系
- 神名论
影响
受影响于 2
普罗提诺
受其影响
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”
依据: AI 草稿
普罗提诺 › 204–270
普罗克洛
受其影响
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”
依据: AI 草稿
普罗克洛 › 412–485
影响了 6
约翰·司各特·爱留根纳
影响了
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”
依据: AI 草稿
约翰·司各特·爱留根纳 › 约815–877年
大阿尔伯特
影响了
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”
依据: AI 草稿
大阿尔伯特 › 约1200–1280年
波那文图拉
影响了
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”
依据: AI 草稿
波那文图拉 › 约1221–1274年
托马斯·阿奎那
影响了
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”
依据: 亦见于 InPhO · InPhO
托马斯·阿奎那 › 约1225–1274年
埃克哈特大师
影响了
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”
依据: AI 草稿
埃克哈特大师 › 约1260–1328年
库萨的尼古拉
影响了
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”
依据: AI 草稿
库萨的尼古拉 › 1401–1464
作品
- 约500年论神名
关于上帝可以说些什么——以及为什么每一个名称都无法企及超越存在的太一。
立场
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.
生平与背景
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.
其他主要作品
- The Divine Names (c. 500)
- The Mystical Theology (c. 500)
- The Celestial Hierarchy (c. 500)
- The Ecclesiastical Hierarchy (c. 500)
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