scholarly journals Pseudo-Dionysius the Areopagite and Eastern Orthodoxy: Acceptance of the Corpus Dionysiacum and Integration of Neoplatonism into Christian Theology

2016 ◽  
Vol 0 (16) ◽  
pp. 120-154
Author(s):  
Vladimir KНARLAMOV
Keyword(s):  
Christian Theology ◽  
Eastern Orthodoxy ◽  
Dionysius The Areopagite ◽  
Pseudo Dionysius

Three Ways to Imitate Paul in Late Antiquity: Ekstasis, Ekphrasis, Epektasis

2021 ◽  
Vol 114 (1) ◽  
pp. 96-117
Author(s):  
Michael Motia
Keyword(s):  
Late Antiquity ◽  
Meaning Making ◽  
Gregory Of Nyssa ◽  
Dionysius The Areopagite ◽  
John Chrysostom ◽  
Heaven And Earth ◽  
Pseudo Dionysius ◽  
Scholarly Attention

AbstractRobert Orsi’s argument that religion, more than a system of “meaning making,” is a “network of relationships between heaven and earth” helps us understand what is at stake in imitation for early Christians. The question for Orsi is not, “What does it mean to imitate Paul?” as much as it is, “In what kind of relationship is one engaged when one imitates Paul?” Christians argue over both what to imitate (Who is Paul?) and how to imitate (How should Christians relate to Paul in order to be like him or to render him present?). The what has received lots of scholarly attention; this paper focuses on the how. I compare the range of possibilities of how to imitate Paul by focusing on three influential accounts of mimesis: Pseudo-Dionysius the Areopagite (ekstasis), John Chrysostom (ekphrasis), and Gregory of Nyssa (epektasis).

Pseudo-Dionysius the Areopagite

2011 ◽  
pp. 1087-1089
Author(s):  
Simo Knuuttila ◽  
David Piché ◽  
Pieter De Leemans ◽  
Stephen F. Brown ◽  
Fabrizio Amerini ◽  
...  
Keyword(s):  
Dionysius The Areopagite ◽  
Pseudo Dionysius

scholarly journals Isaiah of Serra: a Serbian writer and translator from the 14th century

2020 ◽  
pp. 33-36
Author(s):  
Lidia K. Gavryushina ◽  
Keyword(s):  
Historical Evidence ◽  
14Th Century ◽  
Dionysius The Areopagite ◽  
Original Essay ◽  
Pseudo Dionysius

The article deals with Isaiah, the Serbian Athonite monk from the 14th century, translator of the corpus of theological works by Pseudo-Dionysius the Areopagite (5th century) from Greek into Slavic. In 1349, he apparently became Abbot of the Panteleimon monastery on the Mount Athos. He was close to the Serbian rulers and sometimes acted on their behalf as a diplomat. In 1375, he was able to assist the Serbian Church in reconciling it with the Patriarchate of Constantinople. Isaiah was also the author of a brief original essay The Story of the destruction of Macedonia by the Turks . It is found in the preface to the translation of Areopagitums and is the only piece of literary and historical evidence of the battle of the Serbs with the Turks on the Maritsa river in 1371.

Ontology and Desire in Dionysius the Areopagite

2019 ◽  
pp. 15-28
Author(s):  
Marika Rose
Keyword(s):  
Christian Theology ◽  
Structural Homology ◽  
Material World ◽  
Dionysius The Areopagite ◽  
Mystical Tradition

This chapter focuses on a discussion of the work of Dionysius the Areopagite, a key figure in the formation of the Christian mystical tradition. The chapter explores Dionysius’s work, its distinctive characteristics—which arise principally from Dionysius’s idiosyncratic coupling of Christian theology and Neoplatonism—and the mixed legacy he bequeaths to his theological offspring. The chapter sketches the key contours of the Dionysian problematic to which subsequent discussions in the book will return, focusing in particular on his conjunction of eros and ontology and the consequences of this marriage for his account of freedom, materiality, hierarchy, and universality. This Dionysian legacy contains crucial antagonisms with which his intellectual descendants must grapple: the structural homology of creation and fall, the dual desire to escape and to affirm the material world, the problematic association of the hierarchies of ecclesial authority and being itself, and an account that simultaneously denies and embodies the transformation of Christianity by the encounter with that which is foreign to it. As a result, it is not straightforwardly—if at all—possible to be simply faithful to Dionysius’s work, which is itself internally inconsistent.

“Remaining” as the Natural Expression of the Ontological Monism in Proclus and Pseudodionysius the Areopagite

2019 ◽  
Vol 43 (3) ◽  
pp. 2-19
Author(s):  
Christos Ath. Terezis ◽  
Keyword(s):  
Production Process ◽  
Comparative Investigation ◽  
The State ◽  
Middle Phase ◽  
Dionysius The Areopagite ◽  
The One ◽  
Natural Expression ◽  
Pseudo Dionysius

This study is a comparative investigation of Proclus’ and Pseudo-Dionysius the Areopagite’s positions about “remaining” as demonstrative of the ontological monism. Focusing the attention, first of all, to the Neoplatonist philosopher, who represents polytheism, it comes that “remaining” indicates the state of standstill and unchangeability of those beings which are able to function as productive principles. Thus, a transcendental and a productive plane are identified, a parameter which combines the apophatic with the affirmative approaches. The theory about “unparticipated-participated-participating” brings to the light a middle phase between “remaining” and “procession”, in order the relation “one-multitude” to develop. In Pseudo-Dionysius the Areopagite, “remaining” appears in two planes: a) the transcendent One, which does not take part in the production process, b) the One which includes all the beings in the form of archetypical reasons. Note that this is not an eternal co-existence or an ontological identification of the beings with the One’s substance or a transition from the first One to the second, as Proclus suggests. Pseudo-Dionysius just describes the providential function of the One, which is manifested owing to its goodness. In conclusion, the main difference between the two thinkers is how they conceive the notion of “metaphysical multitude”: in Proclus, it indicates a hierarchy of beings, while, in Pseudo-Dionysius, it expresses the inner richness of the unity. In both the worldviews though, the ontological prospect which is formed is actually an optimistic one.

Pseudo-Dionysius the Areopagite

1962 ◽  
Vol 40 (1) ◽  
pp. 55-59
Author(s):  
Kevin F. Doherty ◽  
Keyword(s):  
Dionysius The Areopagite ◽  
Pseudo Dionysius

scholarly journals Medytacyjny charakter Nabożnych westchnień Mikołaja Mieleszki

2016 ◽  
pp. 325-349
Author(s):  
Katarzyna Kaczor-Scheitler
Keyword(s):  
Spiritual Transformation ◽  
Dionysius The Areopagite ◽  
Ignatius Of Loyola ◽  
Pseudo Dionysius

The article points to a relationship between Mikołaj Mieleszko’s Nabożne westchnienia and meditations, and shows the meditative character of the baroque emblematic works. It also presents the division of the work into three books introduced by Mieleszko, which can be referred to the model of a three-stage mystical way to God (via purgativa, via illuminativa, via unitiva), used by St. Ignatius of Loyola (but knowing by Pseudo-Dionysius The Areopagite and fully expressed by St. Bonaventure). Moreover, it discusses the participation of human faculties in the emblems: memory, intellect, will, imagination, and feelings, which are so important for the act of meditation. Above all, emphasis is put on the goal of the reflections presented by Mieleszko in the subscriptio; they were supposed to touch the soul and convince one to a spiritual transformation. They were, therefore, just like meditations, a way of achieving inner growth.

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