By Charles M. Stang
This ebook examines the writings of an early sixth-century Christian mystical theologian who wrote less than the identify of a convert of the apostle Paul, Dionysius the Areopagite. This 'Pseudo'-Dionysius is known for articulating a paranormal theology in elements: a sacramental and liturgical mysticism embedded within the context of celestial and ecclesiastical hierarchies, and an austere, contemplative routine within which one gradually negates the divine names in hopes of soliciting union with the 'unknown God' or 'God past being.'
Charles M. Stang argues that the pseudonym and the impact of Paul jointly represent the simplest interpretive lens for knowing the Corpus Dionysiacum [CD]. Stang demonstrates how Paul animates the total corpus, and indicates that the impression of Paul illuminates such principal subject matters of the CD as hierarchy, theurgy, deification, Christology, confirmation (kataphasis) and negation (apophasis), assorted similarities, and unknowing. most significantly, Paul serves as a fulcrum for the expression of a brand new theological anthropology, an 'apophatic anthropology.' Dionysius figures Paul because the top-rated apostolic witness to this apophatic anthropology, because the ecstatic lover of the divine who confesses to the rupture of his self and the indwelling of the divine in Gal 2:20: 'it isn't any longer I who reside, yet Christ who lives in me.'
Building in this idea of apophatic anthropology, the publication forwards a proof for why this sixth-century writer selected to jot down lower than an apostolic pseudonym. Stang argues that the very perform of pseudonymous writing itself serves as an ecstatic devotional workout wherein the author turns into break up in and thereby open to the indwelling of the divine. Pseudonymity is in this interpretation vital and inner to the goals of the broader mystical firm. hence this publication goals to question the excellence among 'theory' and 'practice' by means of demonstrating that damaging theology-often figured as a speculative and rarefied thought in regards to the transcendence of God-is in truth most sensible understood as one of those asceticism, a devotional perform aiming for the whole transformation of the Christian topic.
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Furthermore, Perczel believes that he has identiﬁed some of these lost treatises. 65 With these demonstrations will presumably come a new hypothesis as to why the author of the CD wrote not only under one pseudonym, Dionysius the Areopagite, but also under other pseudonyms. While I eagerly await the publication of these demonstrations and the corresponding hypothesis, I have my reservations. If, as Perczel argues, the author of the CD published the “lost” works under different pseudonyms, then why in the CD, when he is writing under the name of Dionysius, does he refer to those works as his own?
They have argued that it was a ploy on the author’s part to win a wider readership in a time of anxious orthodoxies. 69 For most of these scholars, the debt to Plato precludes Paul. -M. Hornus insists that the CD “totally ignores . . the central Koch, “Proklos als Quelle des Pseudo-Dionysius Arepagita in der Lehre vom Bösen”; Stiglmayr, “Der Neuplatoniker Proklos als Vorlage des sog. ” 68 Koch, Pseudo-Dionysius Areopagita in seinen Beziehungen zum Neuplatonismus und Mysterienwesen:eine litterarhistorische Untersuchung.
0/), which permits non-commercial reproduction and distribution of the work, in any medium, provided the original work is not altered or transformed in any way, and that the work is properly cited. ” Koch and Stiglmayr demonstrate that in these chapters Dionysius—now Pseudo-Dionysius—quotes extensively (often with little or no cover) from Proclus’ De malorum subsistentia. 68 These two scholars, then, set the terms for the subsequent study of the CD in the twentieth century. Since Dionysius was exposed as Pseudo-Dionysius, scholars have consistently dismissed the pseudonym.
Apophasis and Pseudonymity in Dionysius the Areopagite: "No Longer I" by Charles M. Stang