Pseudo Dionysius The Areopagite Quotes

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Unknowing, or agnosia, is not ignorance or absence of knowledge as ordinarily understood, but rather the realization that no finite knowledge can fully know the Infinite One, and that therefore He is only truly to be approached by agnosia, or by that which is beyond and above knowledge.
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Pseudo-Dionysius the Areopagite
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And, as in the case of sensible images, if the artist look without distraction upon the archetypal form, not distracted by sight of anything else, or in any way divided in attention, he will duplicate, if I may so speak, the very person that is being sketched, whoever he may be, and will shew the reality in the likeness, and the archetype in the image, and each in each, save the difference of substance;
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Pseudo-Dionysius the Areopagite (The Works of Dionysius the Areopagite)
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Knowledge obscures unknowing, and especially much knowledge.
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Pseudo-Dionysius the Areopagite (Theologia Mystica: Discourses on the Treatise of St. Dionysius)
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Fusing the doctrines of Plotinus and Proclus with the creeds and beliefs of Christianity, Dionysius the Pseudo-Areopagite combined the Neo-Platonic conviction of the fundamental oneness and luminous aliveness of the world with the Christian dogmas of the triune God, original sin and redemption. The universe is created, animated and unified by the perpetual self-realization of what Plotinus had called "the One," what the Bible had called "the Lord," and what he calls "the superessential Light.
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Erwin Panofsky (Meaning in the Visual Arts)
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WE say then- that the Cause of all, which is above all, is neither without being, nor without life----nor with- out reason, nor without mind, nor is a body----nor has shape----nor form----nor quality, or quantity, or bulk----nor is in a place----nor is seen----nor has sensible contact----nor perceives, nor is perceived, by the senses----nor has disorder and confusion, as being vexed by earthly passions,----nor is powerless, as being subject to casualties of sense,----nor is in need of light;----neither is It, nor has It, change, or decay, or division, or deprivation, or flux,----or any other of the objects of sense.
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Pseudo-Dionysius the Areopagite
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Supporters of apokatastasis in roughly chronological order: - [c. 30-105] Apostle Paul and various NT authors - [c. 80-150] Scattered likely references among Apostolic Fathers o Ignatius o Justin Martyr o Tatian o Theophilus of Antioch (explicit references) - [130-202] Irenaeus - [c. 150-200] Pantaenus of Alexandria - [150-215] Clement of Alexandria - [154-222] Bardaisan of Edessa - [c. 184-253] Origen (including The Dialogue of Adamantius) - [β™± 265] Dionysius of Alexandria - [265-280] Theognustus - [c. 250-300] Hieracas - [β™± c. 309] Pierius - [β™± c. 309] St Pamphilus Martyr - [β™± c. 311] Methodius of Olympus - [251-306] St. Anthony - [c. 260-340] Eusebius - [c. 270-340] St. Macrina the Elder - [conv. 355] Gaius Marius Victorinus (converted at very old age) - [300-368] Hilary of Poitiers - [c. 296-373] Athanasius of Alexandria - [β™± c. 374] Marcellus of Ancrya - [β™±378] Titus of Basra/Bostra - [c. 329-379] Basil the Cappadocian - [327-379] St. Macrina the Younger - [β™±387] Cyril of Jerusalem (possibly) - [c. 300-388] Paulinus, bishop of Tyre and then Antioch - [c. 329-390] Gregory Nazianzen - [β™± c. 390] Apollinaris of Laodicaea - [β™± c. 390] Diodore of Tarsus - [330-390] Gregory of Nyssa - [c. 310/13-395/8] Didymus the Blind of Alexandria - [333-397] Ambrose of Milan - [345-399] Evagrius Ponticus - [β™±407] Theotimus of Scythia - [350-428] Theodore of Mopsuestia - [c. 360-400] Rufinus - [350-410] Asterius of Amaseia - [347-420] St. Jerome - [354-430] St. Augustine (early, anti-Manichean phase) - [363-430] Palladius - [360-435] John Cassian - [373-414] Synesius of Cyrene - [376-444] Cyril of Alexandria - [500s] John of Caesarea - [β™±520] Aeneas of Gaza - [β™±523] Philoxenus of Mabbug - [475-525] Pseudo-Dionysius the Areopagite - [β™±543] Stephen Bar Sudhaili - [580-662] St. Maximus the Confessor - [β™± c. 700] St. Isaac of Nineveh - [c. 620-705] Anastasius of Sinai - [c. 690-780] St. John of Dalyatha - [710/13-c. 780] Joseph Hazzaya - [813-903] Moses Bar Kepha - [815-877] Johannes Scotus Eriugena
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Ilaria Ramelli
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TRIAD supernal, both super-God and super-good, Guardian of the Theosophy of Christian men, direct us aright to the super-unknown and super-brilliant and highest summit of the mystic Oracles, where the simple and absolute a!nd changeless mysteries of theology lie hidden within the super-luminous gloom of the silence, revealing hidden things, which in its deepest darkness shines above the most super-brilliant, and in the altogether impalpable and invisible, fills to overflowing the eyeless minds with glories of surpassing beauty. This then be my prayer; but thou, O dear Timothy, by thy persistent commerce with the mystic visions, leave behind both sensible perceptions and intellectual efforts, and all objects of sense and intelligence, and all things not being and being, and be raised aloft unknowingly to the union, as far' as attainable, with Him Who is above every essence and knowledge. For by the resistless and absolute ecstasy in all purity, from thyself and all, thou wilt be carried on high, to the superessential ray of the Divine darkness, when thou hast cast away all, and become free from all.
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Pseudo-Dionysius the Areopagite
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est haissable. . . . En un mot, le Moi a deux qualites: il est injuste en soi, en ce qu’il se fait centre du tout; il est encommonde aux autres, en ce qu’il les vent asservir: car chaque Moi est l’ennemi et voudrait etre le tyran de tous les autres.
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Pseudo-Dionysius the Areopagite (On the Divine Names and The Mystical Theology (Illustrated))