Mainoldi 2017, The Transfiguration of Proclus' Legacy

Proclus and his Legacy
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Volume 65

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Proclus and his Legacy
Edited by
David D. Butorac and Danielle A. Layne

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Contents
Note on editions, translations and abbreviations IX
John Dillon, David D. Butorac and Danielle A. Layne

Introduction 1
I Proclus in Context: Background, Relevance and System
Stephen Gersh
Proclus in the History of Philosophy: Construction and Deconstruction 17
Harold Tarrant
Forgetting Procline Theology: the Alexandrian Story 33
Dimitrios A. Vasilakis
Platonic Eros, Moral Egoism, and Proclus 45
Danielle A. Layne
The Platonic Hero 53
Helen S. Lang
The Status of Body in Proclus 69
Antonio Vargas
Proclus on Time and the Units of Time 83
Ilaria Ramelli
Proclus and Apokatastasis 95
David D. Butorac
Proclus aporetic epistemology 123
Edward Watts
The Lycians are coming: The career of Patricius, the Father of Proclus 137
Menahem Luz
Marinus Abrahamic notions of the Soul and One 145

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VI Contents
II Ps.-Dionysius, Byzantium and the Christian inheritance of

Proclus
Rebecca Coughlin
Spiritual Motion and the Incarnation in the Divine Names of Dionysius The
Areopagite 161
Tuomo Lankila
A Crypto-Pagan Reading of the Figure of Hierotheus and the Dormition Passage
in the Corpus Areopagiticum 175
Ben Schomakers
An unknown Elements of Theology? On Proclus as the model for the Hierotheos
in the Dionysian Corpus 183
Ernesto Sergio Mainoldi

The Transfiguration of Proclus Legacy: Pseudo-Dionysius and the Late
Neoplatonic School of Athens 199
Sarah Klitenic Wear

Pseudo-Dionysius and Proclus on Parmenides 137d: On Parts and Wholes 219
Frederick Lauritzen
The Renaissance of Proclus in the Eleventh Century 233
Levan Gigineishvili
Proclus as a biblical exegete: Bible and its Platonic interpretation in Ioane
Petritsis commentaries 241
Joshua M. Robinson
Dionysius Against Proclus: the Apophatic Critique in Nicholas of Methones
Refutation of the Elements of Theology 249
Elias Tempelis and Christos Terezis

The Presence of Proclus in George Pachymeres Paraphrase of Ps.-Dionysius
De Divinis Nominibus 271
III Proclus in Arabic philosophy and Early Modernity
Tim Riggs
On the Absence of the Henads in the Liber de Causis: Some Consequences for
Procline Subjectivity 289

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Contents VII
Theodora Zampaki
Ibn al-ayyibs Istithmr on Proclus Commentary on the Pythagorean Golden
Verses 311
Michael Chase
Al-ahrastn on Proclus 323
Elias Giannakis
Proclus Arguments on the Eternity of the World in al-Shahrastns
Works 335
Georgios Steiris
Proclus as a Source for Giovanni Pico della Mirandolas Arguments Concerning
Emanatio and Creatio Ex Nihilo 353
Torrance Kirby
Aeternall Lawe: Richard Hookers Neoplatonic Account of Law and
Causality 365
Y. Tzvi Langermann
Proclus Revenant: The (Re)Integration of Proclus into the Creationism-Eternalism
Debate in Joseph Solomon Delmedigos (1591 1655) Novelot okhma 375
Marie-lise Zovko
Understanding the Geometric Method: Prolegomena to a Study of Procline
Influences in Spinoza as Mediated through Abraham Cohen Herrera 391

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Ernesto Sergio Mainoldi
The Transfiguration of Proclus Legacy:
Pseudo-Dionysius and the Late Neoplatonic
School of Athens
I. Is Pseudo-Dionysius Christian or Crypto-Pagan?

Modern Dionysian historiography has its beginning in the discoveries by Hugo Koch
and Joseph Stiglmayr, dated from the end of 19th century, of an evident textual link
between the works of Proclus Lycaeus Diadochus and the Corpus Dionysiacum Are-
opagiticum (CDA). These philological discoveries provide us with the most important
information about the real historical context that produced the pseudo-epigraphic
masterpiece. Since the time of the two German scholars many other proofs demon-
strating the close relationship between Ps.-Dionysius and the Neoplatonic school
of Athens have been adduced: we should recall a monograph by Eugenio Corsini, ar-
guing that DN can be considered as a text representative of the Neoplatonic tradition
of commentaries on the Parmenides, the three classical studies by Henri-Domini-
que Saffrey, presenting new objective links between Ps.-Dionysius and Proclus, and
a fundamental paper by Salvatore Lilla that showed traces of the indebtedness of Ps.-
Dionysius to Porphyry and Damascius. In particular, the discovery of a textual de-
pendence of the CDA upon the works of Damascius, the last diadoch of the Neopla-
tonic school of Athens, implicates that Ps.-Dionysius speculative activity can be
dated towards the last years of the Athenian institution (that is, the years 520s).
The evidence that Proclus and Damascius played a remarkable influence on the
writing of the CDA does not mean automatically that Ps.-Dionysius adopted the same
philosophical perspectives of the two Diadochoi. In fact the text of the CDA presents
some elements that suggest that his author looked in the direction of the overpassing
of Procline thought and of the demarcation from if not opposition to Damascian
aporetic solutions. Nevertheless, a deep-rooted historiographical tendency assumed
Ps.-Dionysius closeness to the Neoplatonic school of Athens as a proof of his belong-
ing to the Neoplatonic paradigm of thought, considering his Christianity as a sort of
Koch (1895a), 438 454; Stiglmayr (1895a); Stiglmayr (1895b).

All Greek quotations from the CDA are based on the following critical editions: Suchla ed. (1990),
Ps.-Dionysius Areopagita, De divinis nominibus; Heil/Ritter edd. (1991), Ps.-Dionysius Areopagita, De
caelesti hierarchia, De ecclesiastica hierarchia, De mystica theologia, Epistolae.The titles of Dionysian
works will be quoted according to the abbreviation between brackets.
Corsini (1962).
Saffrey (1966), 98 105; Saffrey (1979b); Saffrey (1998) [repr. in Saffrey (2000)].
Lilla (1997).
DOI 10.1515/9783110471625-015
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200 Ernesto Sergio Mainoldi
shell artificially created to protect, in a hostile religious context, the relics of the gen-
uine Neoplatonic thought.
This historiographical tendency, already found in Martin Luthers judgment
upon Ps.-Dionysius, recently drove the Byzantine philologist Carlo Maria Mazzucchi
to propose the identification of the author of the Areopagitica with Damascius, the
last Athenian diadoch. This supposition has been properly defined by Tuomo Lan-
kila as the crypto-pagan hypothesis, and since it assumes that the CDA would
have been a pagan and antichristian plot, we can look at Mazzucchis hypothesis
as the crypto-pagan hypothesis in its strongest formulation. Another form of
the crypto-pagan hypothesis is formulated by Tuomo Lankila himself and by Ronald
Hathaway, according to whom Ps.-Dionysius intention would have been that of en-
suring the surviving of Neoplatonic philosophy under a Christian coverage. In this
case the Christian paradigm does not appear to be the core of Dionysian thought, but
only a strategic and exterior shell.
On the other hand another major historiographical stream in Dionysian studies
is constituted by the supposed link between the mysterious author of the CDA and
the Monophysite and Origenist milieus of Palestine and Syria. This hypothesis is
based on the evidence of several points of contact between the CDA and the Christian
Western Syria ecclesiastical culture of the late 5th Century: we can sum up these
points of contact in the very early reception of the CDA in Syria (with the translation
made by Sergius of Reshayna and the pseudo-epigraphic Book of Holy Hierotheos), in
the positive reception of CDA among moderate monophysite circles, such as that of
Severus of Antioch, the first author who quoted the CDA, and, above all, in the sim-
ilarities between the rites described in the Ecclesiastica Hierarchia (EH) and the Sy-
riac liturgy and euchology, as it was firstly noticed by Stiglmayr. According to the
Syriacist perspective the Neoplatonic background of the CDA is assumed to be a mere
linguistic shell that Ps.-Dionysius exploited in order to formulate arguments that
were able to influence the debates among the Christological and Origenistic factions
somewhere in the Syrian or Palestinian monastic milieus.
Dionysian questions in the 20th century and the first decade of the 21st century
can be depicted as a sort of silent struggle among scholars belonging to different dis-
Luther (1888), 562: In Theologia vero mystica, quam sic inflant ignorantissimi quidam Theolo-
gistae, etiam pernitiosissimus est, plus plutonisans quam Christianisans, ita ut nollem fidelem ani-
mum his libris operam dare quam minimam. Christum ibi adeo non disces, ut, si etiam scias, amit-
tas.
Mazzucchi (2006).
Lankila (2011). See also his contribution in this volume.
About the difficulties raised by Mazzucchis argumentation see E. Fioris review of his paper: Fiori
(2008).
Hathaway (1969).
For another reference to crypto-paganism see Caseau (2011).
Stiglmayr (1909); see also Perzcel (2008), Fiori (2011).
See Perczel (2001).

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The Transfiguration of Proclus Legacy 201
ciplinary areas (historians of philosophy, Syriacists, patrologists and theologians),

claiming Ps.-Dionysius for their own field, giving relevance to the elements of the
CDA that are more evidently connected to their discipline. Perhaps the only exception
is constituted by the work of Istvn Perczel, who explored the large spectrum of dis-
ciplinary implications behind the CDA, increasing our knowledge of it with many
new acquisitions, but in his results he offers rather an explanation ad sensum of
the general problem rather than a solution: a work by a Christian monk, issued
from the Syrian monastic world, an Origenist and an exponent of the diophysite
Christology, a former student of the Neoplatonic school of Athens, but also a Chris-
tian convert. These conclusions are very likely close to the historical reality, since
they recapitulate what has been observed in the text of the CDA by Dionysian schol-
ars, but they fail to explain the Dionysian project as a whole. Finally, the conclusions
on the Origenism of Ps.-Dionysius formulated by Perczel raise more problems than
they solve.
Most scholars accept the enigma of the identity of the author of the CDA as a
matter of fact, and not as a decisive point of departure to understand his thought.
For instance, this same position is held by Werner Beierwaltes, who, at the beginning
of his essay, significantly entitled Dionysius Areopagita: a Christian Proclus?, de-
clares that the reconstruction of Dionysian thought is to be made outside the prob-
lem of the attribution of the CDA. Beierwaltes conclusions are based on the evidence
of the text, as he interpreted it: Ps.-Dionysius is a Neoplatonist, but his Christianity is
also indisputable. Nevertheless this explanation cannot prevent the crypto-pagan hy-
pothesis in its weaker form, which postulates that the Christian inspiration of Ps.-Di-
onysius is secondary to his conformity to the Neoplatonic paradigm of thought un-
less one admits that the Christian paradigm is simply interchangeable with the
Neoplatonic one.
The Areopagitic question has been overwhelmingly approached from the side of
the Quellenforschung. Yet, another important achievement issuing from the Dionysian
studies of the last half century is that concerning the status of the text. Every scholar
knows well the status quaestionis concerning the sources of the CDA, but very little
attention has been paid to the composition of the text. The understanding of the ge-
netic structure of the text is perhaps more relevant for shedding light on the author-
ship of the CDA than the identification of its sources. This problem has been high-
lighted by Bernhard Brons and Mihai Nasta, whose contributions provide many
philological reasons to understand the CDA genesis as a sort of patchwork, written
in different stages and, perhaps, not entirely by the same author.
See below, in the bibliography, for a list of Perczel studies on Ps.-Dionysius.

For a criticism of the main tenets of the Origenist thesis concerning Ps.-Dionysius see Fiori (2011).
Essay published in Beierwaltes (2001).
Brons (1975).
Nasta (1997).

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In this paper I would like to get a deeper insight into some of the philosophical
aspects of the CDA, in comparison with the achievements of Proclus and Damascius
in order to verify how much Ps.-Dionysius thought can be said in continuity with the
reflection of the two great Neoplatonic thinkers. Very often in fact conceptual and ter-
minological correspondences among Christian and pagan authors in the Late Antiq-
uity are interpreted as a proof of a paradigmatic continuity, while the original inten-
tion, both by Christian and pagan authors, was to emphasize doctrinal
discontinuities.
Ps.-Dionysius transformed Neoplatonic philosophy in order to fit it in the Chris-
tian paradigmatic vision of the world, employing arguments and terminology from
the works of Proclus, his possible master, and from the works of Damascius, his
probable colleague in the school of Athens, removing all elements that linked the
philosophy of the two thinkers to pagan theology and to its vision of the world.
The transformation of Neoplatonism operated by Ps.-Dionysius, in particular refer-
ence to Parmenides exegesis, is referred by Stephan Gersh as revolutionary rethink-
ing. My concern here is to show that the reinterpretation of Neoplatonism by Ps.-
Dionysius was driven by a paradigmatic awareness, in which it appears that the in-
nermost textual strategy of CDA is to accept the external form of pagan philosophy to
transform it, establishing a doctrinal hiatus through formal continuity. This strategy
can also be depicted as an appropriation with the intention to turn the page of phi-
losophy into a new direction. Furthermore, the analysis of some of the most striking
philosophical argumentation in CDA lets us glimpse traces of a theoretical debate in
the texture of the pseudo-epigraphic masterpiece that can disclose to us some impor-
tant information about the making of the CDA.
II. The law of mediation

The first question to ask is how Neoplatonism is compatible with the paradigm de-
picted by Ps.-Dionysius hierarchies. The second question is whether the system of
Dionysian hierarchies are a strict application of the principle of mediation, as it is
generally assumed.
The law of mediation is certainly one of the main aspect of the Dionysian uni-
verse because the transmission of the gifts from above by means of hierarchical in-
termediaries has a primary role in the definition of the hierarchical order. Neverthe-
less this is not the only way of transmission of the thearchical gifts envisaged in the
CDA. Ps.-Dionysius conceives, in fact, two way transmission of the goods from above,
that is the immediate one and the mediated one. In CH, he states in fact:
Hence the middle rank of the heavenly intelligences manifests its conformity to God. This, as has
been said, is how it achieves purification, illumination, and perfection, at second hand (-
Gersh (1984), 299.

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) from the divine enlightenments by way of the first hierarchical rank, and passed on sec-
ondarily through that mediating rank (
).
Here it is clearly stated that the first mode of transmission is by direct illumination,
the second is by means of the hierarchical mediation. In general we can notice in the
first two treatises of the CDA, that is CH and EH, a major weight of the principle of
mediation, whereas in DN the principle of immediateness is more emphasized:
The Good is described as light ( ) of the mind because it illuminates

the mind of every supra-celestial being with the light of the mind, and because it drives from
souls the ignorance and the error squatting there (
). It gives them all a share of sacred light ( ).
It clears away the fog of ignorance from the eyes of the mind.
The principle of immediate interaction with Gods energies seems implicated in the
concept of synergia:
This first group [i. e. rank] is particularly worthy of communing with God and of sharing in his
work (). It imitates, as far as possible, the beauty of Gods condition and activity (
).
Moreover, according to neo-testamentary theology and terminology, Ps.-Dionysius

speaks of Grace, a concept that implicates the direct transmission of divine goods
to creatures:
And so it comes about that every order in the hierarchical rank is uplifted as best it can toward
cooperation with God. By grace and a God-given power ( -
), it does things which belong naturally and supernaturally to God, things performed by
him transcendently and revealed in the hierarchy ( ) for the permitted
imitation of God-loving minds.
In this last passage Ps.-Dionysius distinguishes Grace from natural power. Grace is
accorded directly by God, even if it is transmitted through the hierarchy. The role
of the hierarchical ranks can be seen as the assistance provided by the superior -
to the inferior ones to fulfil the conditions of knowledge and purification that
allow these last to participate in the thearchical gifts. Following the same logic
Ps.-Dionysius conceives prayer (in DN III, 1) as the faculty to move anagogically
and directly to God, without passing through any intermediation.
CH VII.2.240B, 33 34: Luibhid/Rorem transl. (1987), 167.

DN IV.6.700D, 149; Luibhid/Rorem transl. (1987), 75.
CH VII.4.212 A, 31; Luibhid/Rorem transl. (1987), 165.
CH III.3.168 A, 19; Luibhid/Rorem transl. (1987), 55.

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In EH it is affirmed that the function of the hierarchy is to help the anagogical

movement of all ranks, but it is also specified that the illumination is not given by
the higher members of the hierarchy, since it comes directly from God:
The ranks coming in succession to these premier beings are sacredly lifted up by their mediation
to enlightenment in the sacred working of the divinity ( ). They
form the orders of initiates and they are named as such.
Such a mode of action characterizing the hierarchical transmission of the divine gifts
matches perfectly with the absolute monotheism expressed in DN XI:
The absolute being underlying individual manifestations of being as their cause is not a divine
or an angelic being, for only transcendent being itself can be the principle, the being, and the
cause of the being of beings. Nor have we to do with some other life-producing divinity distinct
from that supra-divine life which is the originating Cause of all living beings and of life itself.
Nor, in summary, is God to be thought of as identical with those originating and creative beings
and substances which men stupidly describe as certain gods or creators of the world. Such men,
and their fathers before them, had no genuine or proper knowledge of being of this kind.
The affirmation of an unique causality acting in the universe is a distinguishing as-

pect of Dionysian monotheism. He defends the compatibility between the absolute
transcendence of God and his providential extensions, recurring to the theory of en-
ergies/operations, which implicate immediateness:
in his total unity he rises above all limitation. He is neither contained nor comprehended by
anything. He reaches out to everything and beyond everything and does so with unfailing gen-
erosity and unstinted activity (
).
The function of the hierarchy is not to emanate the Grace, but to transmit the illumi-
nation from above as knowledge of God. According to the synergy of transmission of
the divine goods, the hierarchy has the function to support the purification of each
rank as the preliminary condition of the transmission. In any case what is transmit-
ted is proceeding only and directly from God. The formation of the concept of hier-
archy, a word that we should recall is a Dionysian neologism, fits the religious con-
ception of the universe as product of the One willing cause. Even in EH, the treatise
that among the Dionysian writings responds the most to the law of mediation, we
HE V.2.501B, 105, Luibhid/Rorem transl. (1987), 233 234.

DN XI.6.953C-D, 222; Luibhid/Rorem transl. (1987), 124 125. I translate here and in following
quotations from this edition / by principle/principles, where the original translation
has source/sources.
A possible source of the Ps.-Dionysius theory of the distinction between essence and energies
may be Basil the Great, Contra Eunomium I.14; cf. Larchet (2010), 154.
DN XIII.1.977B, 227; Luibhid/Rorem transl. (1987), 128.

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read about the divine energies working through the hierarchical ranks. This is quite
evident when Ps.-Dionysius said that the ecclesiastical functions are icons of divine
operations:
Since the differences of clerical function represent symbolically the divine activities (
) and since they bestow enlightenment corresponding to the unconfused and pure
order of these activities, their sacred activities and holy orders have been arranged hierarchically
in the threefold division of first, middle, and last so as to present, as I have said already, an
image of the order and harmonious nature of the divine activities. The divinity first purifies
those minds which it reaches and illuminates them. Following on their illumination it perfects
them in a perfect conformity to God. This being so, it is clear that the hierarchy, as an image of
the divine, is divided into distinctive orders and powers in order to reveal that the activities of
the divinity ( ) are preeminent for the utter holi-
ness and purity, permanence and distinctiveness of their orders.
If the hierarchy represents the order by which divine energies operate, and its role is
to manifest the action of divine energies, we can understand that energies are said to
be distinct because they are energies of the Thearchy, and not of the hierarchy; the
are synergical to divine energies, but the anagogic power is
distinct only through energy/operation/activity of the divine Thearchy.
The comprehension of the principles of immediateness and synergy is of great
importance: if we maintain that the Dionysian universe is ruled only by the principle
of mediate transmission of divine energies we would turn this universe into an ema-
natistic kosmos, in which causality would spread among different entities, that is
among several causal levels subordinated to each other, where the superior ranks
are causes of the inferiors. On the contrary, we shall think of mediation as a syner-
gical function by which the upper hierarchical orders help the lower orders partici-
pate in the gifts of the Thearchy.
III. From to the

Turning now to Procline henology, in order to verify its compatibility within the Di-
onysian conception of causality, we should discuss how Proclus introduces the theo-
ry of the henads between the One and Being (or Intellect). Departing from the hypo-
static order defined by Plotinus, Proclus aims to separate the One from every
multiplicity that proceeds from it. This is the main tenet of the philosophy of the
One in Proclus and Damascius.
Proclus rejects the idea found in Plotinus that the prototypes of the intelligible
world would have their origin in the One itself. According to Plotinus there are no
hypostatical intermediaries between the One and Nous. Proclus looks not only to
EH V.7.508C-509 A, 109 110; Luibhid/Rorem transl. (1987), 238 239.

DAncona (1992), 288.

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the separation of the multiplicity from the One, but also wants to avoid the idea that
the One would be the direct productive principle of the multiplicity. To avoid this con-
clusion Proclus introduces the couple of , i. e. the limit and the unlimited (
), or, alternatively, the set of . Proclus conceives as
the principle of identity and as principle of alterity.
This solution raises the problem of the understanding of the compatibility be-
tween the and systems but in the Platonic Theology III, 8 we can en-
visage an explanation where the are presented as a dyad, or supreme henad.
The henads are the first determination of the One, but, being generated
and being before every otherness and division, they dont implicate any multiplicity
into the One.
The henads are forms of the One and derive from the One, but are less transcen-
dent. They are divine entities and each henad can be assimilated to a particular di-
vinity of the traditional Greek pantheon. The One itself is conceived of as original
Henad or Henad of the Henads. In Platonic Theology is presented as
monad, but this limit-monad should be distinguished from the Monad in itself,
which obtains the main place among ideas. In Proclus henology we can then dis-
tinguish three levels: the One, the Archai, and the Henads-Gods. The Monad is infe-
rior to the One, but superior to the Henads.
In relation to this distinction we should recall that Ps.-Dionysius unified in God
the concepts of henad and monad:
[] all these scriptural utterances celebrate the supreme Deity by describing it as a monad or
henad, because of its supernatural simplicity and indivisible unity (
)
Unifying the concepts of monad and henad, on the basis of a definition found in Ori-
gen, Ps.-Dionysius avoided the Procline henad-level, that, according to the Neopla-
tonic paradigm, has the task of providing a mediation in the procession from the
One. Furthermore, the system of the henads provides a philosophical foundation
for the Greek polytheism. It is not by mere hazard that Proclus, in his subtle polemics
against the Christian faith, accuses Christians not of impiety or lack of faith, but of
See In Tim. II.159 160. See also DAncona (1992), 278.

DAncona (1992), 266 ff; Van Riel (2001a).
ET 114: Every god is a self-complete henad or unit, and every self-complete henad is a god
(Dodds ed./transl. (1963)); see also Abbate (2008), 95 96.
Abbate (2008), 95.
See DAncona (1992), 275.
For other monadic systems in Proclus, see Combs (1987).
DN I.4.589D, 112, Luibhid/Rorem transl. (1987), 51.
On this topic see Perczel (2003a).
See DAncona (1992), 274.

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epistemological ignorance and atheism, since he envisages the lack of philosophical

foundation behind the Christian belief.
Ps.-Dionysius was very likely well aware of Procline philosophical foundation of
polytheism, so he felt the need to contrast it by a new philosophical perspective,
built upon the causal uniqueness of the First principle, which is conceived as beyond
the Principle () and at the same as what comprehends in itself every being
in a superessential way:
Godhead () is a monad, that it is one in three persons ( -

), that its splendid providence for all reaches from the most exalted beings in heaven above
to the lowliest creatures of earth. It is the Cause and principle beyond every principle (-
) for every being and it transcendently draws everything into its perennial em-
brace.
Ps.-Dionysius combines the logic of radical apophaticism with the hyperontological

discourse. He avoids the necessity to postulate, as Proclus did, a distinction among
the One, the Monad and the Henads, and to develop a theory of causal principles be-
side the First Principle. Identifying the Principle beyond the Principle, which is ab-
solutely transcendent, with the universal and unique Cause of everything, Ps.-Diony-
sius avoids the need for a logical distinction between the principle beyond the One
( ) and the One itself, unlike Damascius, who felt such a distinction
as necessary.
Ps.-Dionysius abandons the strict dialectical argumentation followed by Proclus
and Damascius in their respective commentaries on the Parmenides, a consequence
of which was the multiplication of the first principles. Accepting the antinomy of a
Principle completely transcendent and at the same time revealing itself in theopha-
nies, Ps.-Dionysius bypasses the multiplication of the first principles and also
avoids the distributing of affirmative and negative features of the One Principle, as
well as its causal power, to several secondary principles, as it has been concluded
by the two diadochs. The unification of the henad and monad allows Ps.-Dionysius
to simplify the supersensible world, withdrawing from its order the need for secon-
dary intermediate principles:
Being itself, life itself, divinity itself (), are names signifying principle, divin-
ity, and cause, and these are applied to the one transcendent cause and principle beyond prin-
ciple of all things ( ). But we use the
same terms in a derivative fashion and we apply them to the provident acts of power which come
forth from that God in whom nothing at all participates ( ). I am talking
here of being itself, of life itself, of deification itself () which shapes things in a way
See Saffrey (1975), 558.

CH VII.4.212C, 32; Luibhid/Rorem transl. (1987), 166.
On this topic see Napoli (2008).

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that each creature, according to capacity, has his share of these. From the fact of such sharing
come the qualities and the names existing, living, possessed by divinity, and suchlike.
Beside the absolute monotheism and monocausalism affirmed in this passage, we

should notice the asymmetry between divinity itself and deification itself, in
that the first is unparticipated and the second participated, and, secondly, that the
deified-ones are counted among beings. From these remarks we can deduce that
one of the aims systematically pursued by Ps.-Dionysius in his reworking of Neopla-
tonism is the complete elimination of the henads-gods from the divine world.
Even if Ps.-Dionysius employs the term in the plural for the most part to
refer to the first rank of the third angelical hierarchy (i. e. archai, archangeloi and an-
geloi), in DN we can find the plural occurrence of this word with the concept of prin-
ciples, as it is the case in the 4th book of DN.:
In my concern for other matters I forgot to say that the Good is the Cause even for the principles
and the frontiers of the heavens ( ).
Here he speaks of the Good as the cause of the principles and limits of the heavens.
In another case Ps.-Dionysius formulates an argumentation per absurdum starting
from the premise that the Good is a principle alongside the evil:
If it has some kind of being then it must derive from the Good, since every being owes its origin
to the Good. Hence Good produces evil, because evil coming from Good is good, or else the Good
is itself produced by evil and is therefore evil because of its principle. Or, once again, it may be
that there are two principles ( ). But if so these must in turn be derived from
some anterior principle.
Assuming that Being is the first gift of the Good and that everything participates in
Being, the author of DN emphasizes the fact that the principles are beings before
being principles which means that the principles are not beyond Being.
All the principles of whatever there is both exist and are principles by virtue of their participa-
tion in Being. First, they are, and then, they are principles (
, ).
The insistence on these topics by Ps.-Dionysius can be explained by his desire to

avoid every possible link with the Procline principles beyond Being. But what are
the principles according to Ps.-Dionysius? According to him, principles are the di-
vine names, which do not have any causal independence from Gods will, as unique
causal principle. Consequently the divine names can be referred to as principles,
DN XI.6.953D-956 A, 222; Luibhid/Rorem transl. (1987), 125. With light modifcations.

DN IV.4.697B, 146; Luibhid/Rorem transl. (1987), 73.
DN IV.28.729 A, 174; Luibhid/Rorem transl. (1987), 91 92.
DN V.5.820B, 184; Luibhid/Rorem transl. (1987), 99.

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but only in a nominal way, since they are names of the Principle, not principles per
se.
From it and in it are Being itself, the principle of beings ( ), all being and
whatever else has a portion of existence. This characteristic is in it as an irrepressible, compre-
hensive, and singular feature.
In the same direction, Ps.-Dionysius reworkes the concept of henad to distance his
system from the Procline one. In the Areopagitic texts the plural of occurs
only in one case as genitive plural (; the nominative form never oc-
curs), and only in DN, a clear difference from the abundant employment of this
word by Proclus and Damascius. We can argue that this main feature of Procline-
Damascian terminology, linked not only to the concept of intermediation, but also
to the justification of traditional Greek polytheism, has been completely removed
by Ps.-Dionysius: the term is mostly intended by Ps.-Dionysius as synonym of
, as one of the names of God.
In only one occurrence in the plural, in the whole CDA, the usage of the word
can be assimilated to the Procline theology, and it is where Ps.-Dionysius speaks
of angelic henads. Defining the angels as henads Ps.-Dionysius manifests his
intention to recall the terminology applied to the gods by Neoplatonists. Neverthe-
less, whereas in Proclus the henads-gods are beyond Being, i. e. they are super-essen-
tials, according to Ps.-Dionysius the angels are ontological entities, being created in
ousia, dynamis and energeia. Employing the same words used by Proclus could
means that Ps.-Dionysius intention was to underline their conceptual difference
from how they are understood in Proclus. At the same time we can observe that
Ps.-Dionysius never employs in the plural, whereas Proclus and Damascius
utilize this term in the plural several times in order to define the particular gods.
In DN XI.6 one of the most striking instances of monotheistic apology in the
whole CDA Ps.-Dionysius provides assertions that ensure us that his starting
point is the henads of Proclus, which he wants to leave behind:
The absolute being underlying individual manifestations of being as their cause is not a divine
or an angelic being, for only transcendent being itself can be the principle, the being, and the
cause of the being of beings ( ).
DN V.6.820C-D, 184; Luibhid/Rorem transl. (1987), 99.

See DN I.4.589D, 112; DN I.5.593B, 116; DN I.1.588B, 109.
DN VIII.5.892C, 202; Luibhid/Rorem transl. (1987), 111: This Power ensures that the orders and
directions of the universe achieve their proper good and it preserves in immortality the unharmed
lives of the angelic henads ( ).
See CH XI.2.284D-285 A, 41 42.
Plat. Theol. III.20.2 3: -
. Saffrey-Westerink (1968 1997).
DN XI.6.953C, 222; Luibhid/Rorem transl. (1987), 124.

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In conclusion, Ps.-Dionysius does not intend to follow the theoretical outline drawn
by the Procline system. He directs his reflection in an asymptotical direction with re-
gard to the Diadochus philosophical outline. Nevertheless, the aim of the CDA au-
thor was not a mere adaptation of the late Neoplatonic system to the Christian para-
digmatic frame. Rather, it is mainly a clear and firm stance in the face of the criticism
addressed to Proclus by Damascius about the First principle and the possibility to
conceive a Principle beyond the One.
IV. Clash of triadologies

Another important ground of comparison between the speculation of Ps.-Dionysius
and the developments of the late Neoplatonic thought is that of the Damascian tri-
adology. Damascius deals with the problem of triadicity as a possible outcome of
the problem of multiplicity and otherness in the intelligible, assuming that there can-
not be multiplicity or otherness or number in the intelligible. In this way, through a
speculative argument, Damascius comes to a solution that sounds like a demonstra-
tion of the impossibility of the Christian Trinity. This argument fits smoothly into the
program of anti-Christian apologetics pursued by Damascius.
The argument provided by the last diadoch proceeds as follows: in De primis
principiis I.6, he recalls the principle by which the One ( ) in itself cannot be
equated to a numeric concept, since it expresses simplicity; the indefinite dyad,
which comes after the One ( <>), is not the sum of
two monads, but is the generative cause of everything. The One is assimilated to
the principle called Father by Oracula Caldaica, which has the power to generate
everything ( ). From this Monad and this Dyad
Damascius derives the Triad, that by nature has the character of the unified
( ), and as Dyad that converts itself to the
One is the paternal intellect ( ).
It follows, first, that the Father, in his generative power, is the entire Triad (
), and second, that the Triad is the Monad, not as the first expression of multi-
plicity, but as cause of the multiplicity; in the third place, the Triad is the simplicity
of the unitary form of everything ( ). The principle of
noetic monism on which this argument is based leads to the affirmation that the
Father is the One, the unlimited power of the One is the multiplicity, and the intellect
See Napoli (2008), 201 259.

See Napoli (2008), 79 89.
Damascius, De principiis, Ruelle ed., (1889/1964), I.300,7 12.
Damascius, De principiis, Ruelle ed., (1889), I.300.
Damascius, De principiis, Ruelle ed., (1889), I.300.

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of the Father is the All. Consequently, the attempt itself to speak of a Triad is a
mere consequence of the inability of human thought to conceive the nature of the
Monad as pure simplicity, and to grasp the multiplicity and the totality with a simple
act of the mind.
Damascius avoids in this way an aporetic reconciliation between the One as gen-
erator of the multiplicity and the triadic structure that emerges in this process of gen-
eration. Restoring the primacy of the One as monadic simplicity, beyond its triadic
property, Damascius opens the way to his conception of the ineffable principle be-
yond the One.
The three principles defined by the Father, the paternal power and the paternal
intellect, in reality are neither one nor three, nor one-and-three ( , ,
), but its only by necessity that the thought is expressed with
such names and concepts ( ). Through
this argument Damascius opposes a serious alternative to the speculative funda-
ments of the Christian dogma of the Trinity.
The Dionysian trinitarian argument deals in two different steps with the problem
of unions and distinctions in God. In relation to , Ps.-Dionysius affirms the
absolute transcendence of the Trinity, which he defines as enarchic, a neologism
which appears in DN II. With the expression , Ps.-Dionysius af-
firms that the Divine Triad (the Trinity) is the principle of unity, stating consequently
that the One derives from the Triad. He offers, then, a sample of antinomy, saying
that God is unity beyond the principle of unity ( ), but at
the same time he affirms the antinomies constituted by his polynomicity ( -
) and his ineffability ( ), and between his unknowability (
) and his complete intelligibility ( ).
Contrary to Damascius, who excludes the antinomy between the simplicity of the
Monad and its triadicity, claiming the argument of the poorness () of human
thought, Ps.-Dionysius assumes the antinomy as a distinctive trait of the exegetical
tradition of the Holy Scriptures. This assumption allows him to reconcile the ineffa-
ble principle with the unity and the triadic hypostaticity of the Holy Trinity.
The hyperousiologic and apophatic argument, which Ps.-Dionysius refers to in
DN XIII, explains the possibility of the conception of superessential and hypostatic
distinctions and unions in God at the same time. Here again its very likely the Dam-
ascian triadology is targeted by the Dionysian elaboration. The answer to the ques-
Damascius, De principiis, Ruelle ed., (1889), I.300: ,

, .
Damascius, De principiis, Ruelle ed., I.301.
See Napoli (2008), 421 469.
Damascius, De principiis, Ruelle ed., I.302.
See DN II.4.641 A, 126 127.
About the differences between Proclus and Ps.-Dionysius reciprocal conceptions of the opposites
in relation to the One, see Steel (2003).

Angemeldet
tion whether the Three of the One are the same or are different and if the monad is
the triad, in Damascius De primis principis sounds as follows:
Are the three the same thing or are they different, and is the monad a triad? ( ;)
None of these things is true. There is none of this in that realm, not sameness, not otherness, not
triad, not monad as distinct from triad ( , ). There is
no antithesis in the intelligible ( ).
This negative outcome, affirming that the divinity is said as neither monadic nor tria-
dic, would have sounded to a Christian observer as a radical criticism indirectly ad-
dressed to the dogma of the Trinity. As far as I can see Ps.-Dionysius replies to this
precise argument in DN XIII.3 4, accepting the challenge based on extreme apopha-
ticism launched by Damascius. Moving on the same speculative and terminological
ground the author of DN follows the same path of the extreme apophatic denial:
There is the transcendent unity of God and the fruitfulness of God, and as we prepare to sing this
truth we use the names Trinity and Unity ( -
) for that which is in fact beyond every name, calling it the transcendent being above
every being. But no unity or trinity ( ), no number or oneness, no fruit-
fulness, indeed, nothing that is or is known can proclaim that hiddenness beyond every mind
and reason of the transcendent Godhead which transcends every being. There is no name for it
or expression. We cannot follow it into its inaccessible dwelling place so far above us and we
cannot even call it by the name of goodness.
Concerning the topics of unions () Ps.-Dionysius seems to have taken in ac-

count the results of Damascius negative triadology with the intent to overcome it.
Building on the orthodox perspective fixed by the Cappadocian Fathers and turning
to the side of distinctions (), the author of the CDA argues in DN II.2:
Anyone claiming that this procedure involves a confusion () of the distinctions (-

) within God will not be able, I believe, to prove the truth of his claim, even to himself.
And if, in this, he is entirely at loggerheads with Scripture, he will be far removed also from what
is my philosophy, and if he thinks nothing of the divine wisdom of the Scriptures, how can I
introduce him to a real understanding of the Word of God?
In this passage Ps.-Dionysius addresses someone who rejects the Holy Scriptures,
very likely alluding to a pagan thinker, with whom he had, we may suppose, a dis-
pute on the distinctions befitting the magnificence of God ( -
). This mysterious person, whom Ps.-Dionysius addresses, may simply be a lit-
erary fiction that sketches the general character of a pagan philosopher who refuses
Damascius, De principiis XVII, q. 117, Ruelle ed. (1889), I.300; Ahbel-Rappe transl. (2010), 400.
DN XIII.3.980D-981 A, 229; Luibhid/Rorem transl. (1987), 129 130.
DN II.2.637D, 124; Luibhid/Rorem transl. (1987), 60.

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the Christian dogma of the Trinity, or perhaps it could refer to a real person, someone
who really opposed Ps.-Dionysius on the topic of the distinctions in God.
The fact that Damascius conceives the distinctions relative to the triad as a nom-
inal representation by the human thought, while according to him the intelligible
triad is absolute unity and simplicity, may be an indication that the real referent
of Ps.-Dionysius polemics was precisely Damascius.
This supposition can be confirmed by another Dionysian Trinitarian definition in
DN II, which is worthy to draw our attention:
Theology, in dealing with what is beyond being, resorts also to differentiation. I am not referring
solely to the fact that, within a unity, each of the indivisible persons is grounded in an uncon-
fused and unmixed way. I mean also that the attributes of the transcendentally divine generation
are not interchangeable ( ). The Father is
the only source of that Godhead which in fact is beyond being and the Father is not a Son nor is
the Son a Father. Each of the divine persons continues to possess his own praiseworthy charac-
teristics, so that one has here examples of unions and of differentiations ( -
) in the inexpressible unity and subsistence of God.
This statement is surprising because among the numerous Trinitarian heresies that
emerged up until the sixth century, no one has ever argued for the interchangeability
of the Father and the Son; even the ancient heresy of Sabellius (ca. 215 CE.), who
maintained that the three Persons of the Trinity are mere names of the one God, can-
not be the object of Ps.-Dionysius disagreement here. Which doctrine has then Ps.-
Dionysius in mind with this unusual statement?
The answer I think can be found again in Damascius triadology, where the
conversion that equates the generator and the generated is affirmed. The generation
process is actually described as a division of what is anticipated in the generator,
but saying that in the summit of the intelligible, even the faint semblance of plural-
ity is absorbed in union, it follows that the generation gives life to an external plu-
rality ( ) which develops from the internal plurality that is unified in
generators ( ):
This, too, must form part of our doctrine, from what has been said, that at every level, the ex-
ternal multiplicity that becomes differentiated in the things that are generated out of it (
), grows out of what is concentrated internal-
ly in the things that generate [the external multiplicity]. As a result, the correlate (-
) is also true, that if many are within the generator ( ),
they most certainly are transferred in the next thing generated, and if the many are externally
differentiated in the generated, the many are certainly manifested prior to this, in the closest
generator.
DN II.5.641D, 128; Luibhid/Rorem transl. (1987), 62.

Damascius, De principiis, Ruelle ed. (1889), I.242:
.
Damascius, De principiis, Ruelle ed. (1889), I.242 243; Ahbel-Rappe transl. (2010), 339.

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The verb , here used by Damascius, is the same that Ps.-Dionysius uses
in the negative to exclude the convertibility of the Father in the Son, in relation to
divine generation ( ).
Moreover, Damascius reaffirms this principle also in the fourth chapter of De
principiis I (dedicated to the One and procession), saying that things of the same
rank are suitable for conversion to equality. Consequently, in relation to what
is beyond all distinctions, he can establish that things that are distinct in reality
are not absolutely distinct.
According to this dossier of texts and problems that find correspondences and
crossing references between Ps.-Dionysius and the late Neoplatonic school we can
surmise that the composition of DN played a part in the apologetics against pagan
Neoplatonic speculation, in particular that of Damascius, who raised in a more or
less veiled manner a strong refutation of Christian dogmas. Since 515 AD, in fact,
Damascius held the position of diadochus of the school of Athens, and, with his
later works, he brought not only the level of the institution to the glories of the
past, but also was driving the most vigorous pagan response to the cultural hegem-
ony of Christianity.
V. Anti-pagan apologetics in CDA plot

Among the variety of issues that can be identified behind the plot of the CDA, the
critical dialogue with the late Neoplatonic philosophy is a central one and enables
us to understand to what extent the author of the CDA was personally involved in
the debates issuing from the late school of Athens. The philosophical polemics
that can be acknowledged behind the CDA are not only a matter of literary fiction.
It seems quite evident that Ps.-Dionysius addresses a secret polemical dialogue
against certain philosophers of his time: very likely, they were exponents of the
school of Athens. Ps.-Dionysius should have been directly involved in the events
that marked the last period of the school and, being very likely a Christian convert,
he was well aware of the apologetic direction taken by Isidore and Damascius, in the
direction of a militant reaction of pagan philosophy against Christian faith, in a his-
torical moment in which Christianity had reached an hegemonic position and men-
aced the existence of paganism.
See above, n. 70.

Damascius, De principiis, Ruelle ed. (1889), I.116:
, ,
.
Damascius, De principiis, Ruelle ed. (1889), I.78; Ahbel-Rappe transl. (2010), 152: But as for what
is beyond every differentiation, no one could say that this is subject to any differentiation at any time
( ).

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We can confirm this hypothesis if we observe that the Dionysian reworking of Ne-
oplatonic principles is not only implicit in the texts, but is explicitly contextualized
in open polemics. We can witness these polemics in at least three striking places in
the CDA. First, in DN II.2, as we have seen above. Second, in DN V.9, where Ps.-Dio-
nysius, with reference to , argues against the possibility of a principle
of causality other than the One itself, that is the one God. Contesting that every cau-
sality and ontological productiveness can be found outside God, Ps.-Dionysius di-
rects his criticism toward a philosopher named Clement (DN V.9, 824D). Concerning
the identification of the real person behind this name, Eugenio Corsini concludes de-
finitively: the adversary targeted here is Proclus and cannot be any other than Pro-
clus.
The third place of anti-pagan polemics is the well-known contention with Apol-
lophanes, in the 7th Ep.
But you say that the sophist Apollophanes reviles me, that he is calling me parricide, that he
charges me with making unholy use of things Greek to attack the Greeks (
). It would be more correct to say to him in reply that it
is the Greeks who make unholy use of godly things to attack God (
). They try to banish divine reverence by means of the very wisdom
( ) which God has given them.
In this case the polemic is presented by Ps.-Dionysius as a reply to Apollophanes

criticism of his supposed pillage of philosophical Greek sources. We dont know
if this exchange is fictitious or if it echoes a real personal diatribe; in any case it dem-
onstrates that Ps.-Dionysius was well aware that his speculation opposed the Greek
[i. e. pagan Neoplatonic] tradition. Through the episode of Apollophanes, he wants to
highlight the paradigmatic gap of his thought in respect to pagan philosophy. Ps.-Di-
onysius acknowledges that God has given wisdom to the Greeks, but he rejects the
use of the wisdom made by them. This justifies for him his exploitation of Greek phi-
losophy without sharing the Greek-pagan paradigm.
Finally, we can conclude that Ps.-Dionysius philosophical reworking does not
intend to fit the genuine tradition of Neoplatonic speculation into a Christian
frame, but rather it attempts to argue for the rightness of the monotheistic paradigm
with the help of Neoplatonic arguments, responding also to the speculative need to
simplify or radically modify Proclus system of archai. It further contrasts the radical
negation of every possibility of knowledge of the First Principle, claimed by Damas-
cius. According to Ps.-Dionysius simplification and conciliation between apophati-
cism and positive knowledge of God finds its possibility in Christian monotheism,
as he clearly affirms in DN XIII.4, that is in the last paragraphs of this treatise.
Corsini (1962), 163 (our transl.).

Ep VII.2.1080 A-B, 166; Luibhid/Rorem transl. (1987), 267.

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The outcome of Dionysian philosophical reflection converges with the monocau-

sality of Christian theology, that avoids henads and ideas, asserting the identification
of the apophatic One with the creative One i.e. the one God revealed in the Holy
Scriptures. In Ps.-Dionysius the weight of revelation, upheld by continuous referen-
ces to the Scripture and the holy tradition, balances the weight that dialectics has in
Proclus and Damascius. In DN XIII.4 it is not other than revelation, defined as the gift
of saying and well saying ( , -
), that allows Ps.-Dionysius to affirm the possibility of the knowledge of God,
through his self-revelation. Following the path of negation, he arrives at the same
aporetical conclusion reached by Damascian dialectics, according to which God is
neither monad nor triad. Nevertheless, Dionysus closes his treatises on divine
names with a strong invocation of the divine gift of knowledge, which goes back
to the Biblical main tenet, that of the personal revelation of God:
So if what I have said is right and if, somehow, I have correctly understood and explicated some-
thing of the names of God, the work must be ascribed to the cause of all good things for having
given me the words to speak and the power to use them well (
, ).
Due to the cultural rivalry against the uprising hegemony of Christianity, one of the
directions taken by Neoplatonism after Iamblichus was the attempt to justify the Hel-
lenic religious system through philosophical arguments, conceived to ensure it a
strong epistemic basis. This has determined the multiplication of intermediary prin-
ciples and consequently the need for their reconciliation with the primacy of the
One. Instead, the main target of Dionysian reflection is not concerning the One,
but the elimination of intermediaries, conceived either as deities or causal principles.
It appears that this theoretical topic is central in order to understand the clash be-
tween monotheism and polytheism behind the works of late Neoplatonists and
Ps.-Dionysius as well. The strength of Neoplatonic henology cannot avoid the fact
that Neoplatonic philosophy maintains an enduring justification of dualism, which
is the characteristic element of the pagan vision of the world, as codification of
the antagonism among causal principles.
The possibility that a key figure of the late Neoplatonic school of Athens would
have collaborated in the composition of the CDA would confirm the hypothesis that
Ps.-Dionysius massive use of Neoplatonic terminology and concepts radically
transformed underlies his polemic position regarding his former colleagues of
the school of Athens. This criticism doesnt merely concern religious faith, but also
philosophical principles, such as causality and the possibility of knowledge of the
divine realities.
DN XIII.4.981C-984 A, 230 231; Luibhid/Rorem transl. (1987), 124.

See West (1999), 21 40; 41 68.
See Abbate (2008), 27; dHoine/Michalewski (2012), 179.

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The CDA is linked to the philosophical debates concerning the One, the Good
and causality in the late Neoplatonic school, but despite the causal role attributed
to metaphysical intermediaries by Neoplatonists, according to Ps.-Dionysius the prin-
ciple of mediation doesnt prevail on that of immediacy, since their mutual relation-
ship and action can be understood as synergy between the hierarchical energies and
thearchical ones. Synergy is according to will, and this ensures us that the epistroph
to the One, as conceived by Ps.-Dionysius, is a voluntary conversion, a concept that is
rather distant from the Neoplatonic dialectic between the One and multiplicity,
which is described through the metaphor of the emanation and return. Ps.-Diony-
sius negates the idea that universal causality can be shared among different archai:
only God is the causal-creative principle of everything, his names are not ontological
principles nor ideas but his providential powers.
In DN, Dionysus argues against philosophical triadic structures which imply
criticism of the dogma of the Christian Trinity. I suggest that Damascius triadic doc-
trine is targeted in this polemic. The CDA presupposes in fact not only the knowledge
of Proclus but also that of Damascius, with whom Ps.-Dionysius undertook a critical
dialogue. Moreover, many passages of the CDA contain allusions to a more or less
open philosophical and religious polemic against certain thinkers of his time, in
two cases referred with the fictive names of Clement and Apollophanes. We
have argued the possibility to identify these figures respectively with Proclus and
Damascius. If the second one is presented with negative accents as a sophist,
toward the first one, who is called philosopher, Ps.-Dionysius shows a sort of def-
erence, even if he strongly disagrees with him about the conception of causality.
In conclusion we can notice that this scenario implicitly reveals much of the re-
lationships among the late members of the school of Athens. Ps.-Dionysius debt to
Neoplatonism can be finally understood as a reworking of Proclus teachings on in-
termediaries and mediation, in the direction of a full theoretical affirmation of the
Christian paradigm over pagan Neoplatonism. In the second place, he intended to
oppose Damascian radical apophaticism, particularly in the field of triadic theories,
which were a tool of the last diadochs apologetics against the fundaments of Chris-
tian theology.
Fondazione Ezio Franceschini, Florence
On the rejection of this metaphor by Christians see Gersh (1978), 205 ff.

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Angemeldet
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2017 Walter de Gruyter GmbH, Berlin/Boston

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Note on editions, translations and abbreviations IX

John Dillon, David D. Butorac and Danielle A. Layne

I Proclus in Context: Background, Relevance and System

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II Ps.-Dionysius, Byzantium and the Christian inheritance of

Ernesto Sergio Mainoldi

Sarah Klitenic Wear

Elias Tempelis and Christos Terezis

III Proclus in Arabic philosophy and Early Modernity

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I. Is Pseudo-Dionysius Christian or Crypto-Pagan?

Koch (1895a), 438 454; Stiglmayr (1895a); Stiglmayr (1895b).

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ciplinary areas (historians of philosophy, Syriacists, patrologists and theologians),

See below, in the bibliography, for a list of Perczel studies on Ps.-Dionysius.

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II. The law of mediation

Gersh (1984), 299.

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The Good is described as light ( ) of the mind because it illuminates

Moreover, according to neo-testamentary theology and terminology, Ps.-Dionysius

CH VII.2.240B, 33 34: Luibhid/Rorem transl. (1987), 167.

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In EH it is affirmed that the function of the hierarchy is to help the anagogical

The affirmation of an unique causality acting in the universe is a distinguishing as-

HE V.2.501B, 105, Luibhid/Rorem transl. (1987), 233 234.

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III. From to the

EH V.7.508C-509 A, 109 110; Luibhid/Rorem transl. (1987), 238 239.

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See In Tim. II.159 160. See also DAncona (1992), 278.

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epistemological ignorance and atheism, since he envisages the lack of philosophical

Godhead () is a monad, that it is one in three persons ( -

Ps.-Dionysius combines the logic of radical apophaticism with the hyperontological

See Saffrey (1975), 558.

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Beside the absolute monotheism and monocausalism affirmed in this passage, we

The insistence on these topics by Ps.-Dionysius can be explained by his desire to

DN XI.6.953D-956 A, 222; Luibhid/Rorem transl. (1987), 125. With light modifcations.

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DN V.6.820C-D, 184; Luibhid/Rorem transl. (1987), 99.

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IV. Clash of triadologies

See Napoli (2008), 201 259.

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Damascius, De principiis, Ruelle ed., (1889), I.300: ,

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Concerning the topics of unions () Ps.-Dionysius seems to have taken in ac-

Anyone claiming that this procedure involves a confusion () of the distinctions (-