The identity of Dionysius, the Doctor of Denial Transcendental features of a puzzle, which is saying a lot, precisely because of the lack of use anecdotal pieces that help in putting together some details of his existence. The data were limited signs of life, with the exception of a few looming in a few parts of his writings, starting out of his work to get lost in it. In a sense, because the first witness of the Greek Διονύσιος ὁ Ἀρεοπαγίτης-present as is known in the legendary presentation of the Apostle Paul in Athens, an event of enormous significance for Christianity, is described in the New Testament unconditional fan of the preaching of the illustrious Paul of Tarsus (Acts 17-34). In the other direction and secondly, because after Dionisio references offered in History, Eusebius of Caesarea Eclessiae, data on the Areopagite Areopagite gives them the same, but in a way so dark (dark, Dionisio style) that ended up joining the old controversy over the true author of the Corpus Aeropagiticum, appeared, it was said, and to cloud matters further, between the V and VI.
metaphysics, religious or simply contemplative of those years, in addition to the profound theological debates that led to the arrival of the international Dionisio, shed new tremendous light on the role of the Corpus . So much so that virtually no Patriarch, Scholastic outstanding exegete or mystical book lover who does not know or do not quote the unquestionable authority of Dionysius. Nor Scotus Eriugena, the great translator, a little affection to the myths and legends, dares to question the Athenian disciple of Paul is the author of works attributed to him. This issue of authorship was attended by historians and ever closer to us. With little hope of solution opted for sentencing, through the procedures that had at its disposal, that the dating was impossible to concede that the existing treaties belong the contemporary of the Apostle, without a diminution of the inferred the inspiration for which is recognized.
Ojala renewed effort on the writings of Dionysius develop new trends hermeneutics today, successfully unravel before that reports of his life (unknown in its entirety), yes the specific aspects of their work.
Getting into some rough terrain to ecclesiastical history, the secrecy of his identity is to lock in a dead end pursuing all sources, as always, features and evidence of their humanity . Of Dionysius was not also disclosed in which we could call occult or Hermetic circuits, keeping as much out of reach as the divine darkness he plans on his writings. In any case, Rudolf Steiner in Die Rätsel der Philosophie, The Riddles of Philosophy, a study of particular relevance, presents Dionysus as the key component, mysterious but revolutionary and integrative thinking and self sustained a mature conscience (the of us, Westerners.)
Dr. Steiner considers that "The Gnostics who leaned towards Christianity saw the perfect aeon Jesus Christ, who was joined to the terrestrial world." Dionysus embodies and a global tide of confluence, in which new concepts are recognized in the dark and illuminating Mystery of Christ, not having the soul rather than separated from 'lights' that sparkle in the fugacity. For Dionysius, the man was a member of the heavenly hierarchy. The possibility of going back on orders and ranges cosmic gives faint hope to a future that must be won by well-directed efforts but hidden from the world.
celebrates and reveres a Master Hierateus that has not been identified. The insistent readings suggest that the name Hierateus were able to release an honorable deference to the Wise Spirit of Paul, the converter: Master hieratic, holy master, skilled in the mysteries ...?
The text presented below is a translation of M. Kerkhoff. We take the liberty to soften the shade academic also in order to bring to the reader a sense of what shaped passages, relocated in two or three times the order of the words which we felt needed to believe considering that modern civilization is in reserves a large increase (in quantity and quality) of terms and words in all major languages. Impenetrable language of Dionysus was not, or a thousand or five hundred years ago, easy to translate. Not that the Athenians had prefabricated a special. Is that the commotion caused among several materializing and thoughtful theologians of the early centuries, came to equate the notions of God and existential positive Latin Roman, full of claims about the High, with a new physiognomy, unreal, fantastic and unattainable the unknown God, transcendentally Negative, does not necessarily reverse itself.
Dr. Steiner considers that "The Gnostics who leaned towards Christianity saw the perfect aeon Jesus Christ, who was joined to the terrestrial world." Dionysus embodies and a global tide of confluence, in which new concepts are recognized in the dark and illuminating Mystery of Christ, not having the soul rather than separated from 'lights' that sparkle in the fugacity. For Dionysius, the man was a member of the heavenly hierarchy. The possibility of going back on orders and ranges cosmic gives faint hope to a future that must be won by well-directed efforts but hidden from the world.
Study of Paul's preaching in Athens (kneeling, Dionysius),
Raphael, Florence, 1515. Uffizi Gallery
Dionisio celebrates and reveres a Master Hierateus that has not been identified. The insistent readings suggest that the name Hierateus were able to release an honorable deference to the Wise Spirit of Paul, the converter: Master hieratic, holy master, skilled in the mysteries ...?
The text presented below is a translation of M. Kerkhoff. We take the liberty to soften the shade academic also in order to bring to the reader a sense of what shaped passages, relocated in two or three times the order of the words which we felt needed to believe considering that modern civilization is in reserves a large increase (in quantity and quality) of terms and words in all major languages. Impenetrable language of Dionysus was not, or a thousand or five hundred years ago, easy to translate. Not that the Athenians had prefabricated a special. Is that the commotion caused among several materializing and thoughtful theologians of the early centuries, came to equate the notions of God and existential positive Latin Roman, full of claims about the High, with a new physiognomy, unreal, fantastic and unattainable the unknown God, transcendentally Negative, does not necessarily reverse itself.
De Divinis Nominibus - Capitulum X
Dierum autem antiquus Deus laudatur, propter quod omnium ipse sit et aeternum, et tempus, et ante dies, et ante aeternum, et tempus. Et quidem tempus, et diem, et spatium temporis, et aeternum divinitus eum esse dicendum, ut existentem secundum omnem motum intransmutabilem et immobilem, et in semper movendo manentem ex seipso, et ut aeterni, et temporis, et dierum causalem.
Siendo alabado Dios como Anciano de los días él-es-él mismo evo y el tiempo de todo, y es él antes de los días, y antes del evo y antes del tiempo. Además, en realidad, conviene decir, mas sólo como le conviene a Dios, que él-mismo-es tiempo, el día, la estación y el evo, y que es inmóvil e intransferible si pasa a través del movimiento y permanece, en lo que se mueve siempre, en sí-mismo, y que él es la causa del evo, del tiempo y de los días.
Proinde et in sacris mysticarum visionum theophaniis et vetus et novus formatur, seniore quidem antiquum et existentem a principio, juniore vero non senescentem significante, clarissime a principio per omnia usque ad finem eum provenire docente: aut, ut divinus noster sacer perfector ait, utroque antiquitatem divinam declarante, seniore quidem, quod in tempore primum, junior vero, secundum quod est numerum antiquius, habente, quoniam unitas, et quae sunt circa unitatem, in Multum progredientium numerorum antiquior.
Wherefore, also, within the sacred theophany and mystical visions, has been set to gray and back where it actually means old age and from the outset, while the Being young means without senescence, or perhaps both [old age and youth] is to show that the same procedure from the beginning, through everything until the end, or as explained by our Divine Master in holiness, which shows the two initiality divine, pointing that he, as old, is primary in time, and as a youngster, however, given the primacy according to the number where the unit, and next to it, which is closer to the unit, has the primacy among the numbers, however, depart to the multiplicity.
Oportet autem, ut arbitror, \u200b\u200btemporis, et aeterni eloquiis scire naturam ex. Quae non sunt omnino Etenim absolute innate et vere et aeterna, locate aiunt aeterna, et incorruptibility, et immortalia, et immobilier, et existentia Similiter, dictates existentia quomodo sunt: \u200b\u200bElevamini Portae Aeternal, et similia. SAEP autem et antiquissima aeterni cognominatione characterizant, et totum est verum, when statum aeternum secundum temporis we appellant, quantum est proprietas aeterni antiquum immutabile et universale esse et sticking.
is appropriate, as I judge, about the nature of evolution and time from the Scriptures [sacred]. Not at all uncreated and truly absolutely timeless these things they often say 'uncorrupt', 'eternal', 'immutable', 'immortal', 'existing identities, "or when say I opened everlasting doors, and other such things. Often the means with the oldest things are named evo, si se quiere llamar ‘evo’ el todo de la duración de nuestro tiempo, o sea: en cuanto [se refiere] a lo que es propio del evo-ser antiguo, intransformable y medida total del ser entero.
Tempus autem vocant in generatione et corruptione et mutabilitate, et aliud aliter habens. Proinde et nos hic secundum tempus terminandos aeterni participationem theologia dicit, cum incorruptibile et semper sicsic habens, aeternum intelligimus. Eloquiis vero est, quando et in temporibus aeternum glorificatur, et aeternum tempus, et si magis in ipsis quidem et potentius existentia aeterna, et quae in generatione sunt, tempore dicta et declarata sunt. Oportet itaque non simpliciter coaeterna Deo, qui est ante aeternum, aestimari, quae aeterna dicta sunt. Pretiosissima autem eloquia inconversibilia sequentes, aeterna quidem et temporalia, secundum cognitos ipsos ad obaudiendum modos, media vero existentium et factorum quaecunque, alibi quidem aeternum, alibi vero tempus participant. Deum ast et ut aeternum, et ut tempus laudare, ut temporis totius et aeterni causalem, et antiquum dierum, ut ante tempus, et plusquam tempus, et moventem spatia temporum et tempora, et iterum ante aeterna subsistentem, quantum et ante aeternum est, et plusquam aeternum, et regnum ejus regnum omnium seculorum.
Pero llaman tiempo a lo que [mide] la generación, corrupción y variación de lo que puede ser de otra manera, y es debido a ello theology that teaches that we, who ended up here because of the time [our work or our lives], participate in the evolution, reaching incorruptible evo is always the same way.
ever held in the Scriptures and temporal evolution and time as eternal, so we know [them, the Scriptures] rather call and explain the 'evolution' as those things are proper, and ' time 'which are [only in size] of the generation. It should not simply think about the things that are called "eternal" are really co-eternal with God, which is pre-evo, but rather according to the most venerable writings should be understood, as their ways are already known, we're hearing about some private time eternal. And also [to learn to recognize] things that somewhere between those who really are [eternal] and those that were made [by man and nature], such that in a sense part of evolution, and those other than another [sense] of the time involved.
is to celebrate God as evolution and as time and cause of all times and all evo as the Ancient of days, as earlier than the time, but [as] who changes the seasons and times , as well as existing before the ages, as is before evo and above it, and his reign as the kingdom of all ages.
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