By Valentina Izmirlieva
This unforeseen juxtaposition of a theological treatise and a mystical amulet permits Izmirlieva to bare lists’ rhetorical power to create order and to operate as either instruments of data and of strength. regardless of the 2 diverse visions of order represented via each one checklist, Izmirlieva unearths that their makes use of in Christian perform element to a complementary dating among the existential want for God’s safeguard and the metaphysical wish to undergo his endless majesty—a compelling declare bound to galvanize dialogue between students in lots of fields.
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Extra info for All the names of the Lord : lists, mysticism, and magic
Even though the goal is unattainable, perpetually hidden, the increasingly closer approximations to it that result from the ascent are by themselves productive, progressively revealing. At the heart of Dionysius’s positive theology, in other words, there lies his trust in the hierarchies, in their capacity to illuminate similarities within the dissimilar and thus to further the ascent. This trust, I believe, is the force working to redeem theology from inside a theological project that circumscribes so rigidly the human potential for knowing the divine.
It was the task of theology to justify this application by devising a concept of divine names that was compatible with the tenets of a unified theological vision, and to defend the very possibility of “naming” a transcendent divinity against the absence of a direct name revelation. ” could not be answered without a relatively clear theoretical concept of the name. In short, a systematic Christian onomatology could emerge only as a negotiation between 30 chapter two the theoretical constraints of theology and the demands of living rhetorical practice.
This is a crucial point for the entire project of the Areopagite, for it serves as its internal justification. At this juncture of his argument, his theology observes itself in its own mirror, so to speak, searching for its place in the universal order it has envisioned. And the place it allots for itself is admittedly limited, though strategic for the salvation scenario of the return. Such is the positive core of Dionysius’s apophatism, the foundation of his theology of divine names. 40 chapter three The Theological Project The founding principle of the Dionysian theological project is the axiom that knowledge of the divine depends on revelation: we know only as much of God as he allows us to know.