Works of Dionysius

they see worthily. When [one] arrives at the truth, silent remainder follows. Finally, [Dionysius] removes from the midst human notions about those relations by which divine persons are distinguished among themselves. For such notions are intelligible, rather than concepts of divine matters conceived by the grasp of our intellect. Indeed, whatever things have been naturally perceived more sublimely by the highest angels are inferior to God. ¶ He teaches the mode of cognition, because it is an action remaining within, according to the nature of the one knowing, and therefore [one cannot] know any of the intellectual beings otherwise than by essential intellectual reason. And to form such concepts within oneself. Therefore, [he teaches] that God, in essence, is far superior to the intelligible intellect, and is not at all circumscribed by such notions. But it is probable that they are understood when it is judged that He can never be understood absolutely. Then, indeed, he says that God knows all things that are, not by the condition of those things that are, but according to the nature of God. Therefore, in essence (if I may say so), He understands separately: nay, He over-understands. He [understands] all things uniquely. Composed things [He understands] simply, immutable things immutably, and mutable things [in their mutable state]. At this moment, past and future things are as if they were all present to Him. ¶ He says next that God is not even figured and designated by that for which perhaps He is thought to be designated. Nor indeed do we have speech about God, because no name is composed for such a thing. I say, not a name. Because neither is there cognition. Which [cognition] is indeed the reason of a name, primarily a name. But Plato declares this sufficiently in the Parmenides a Platonic dialogue concerning the nature of the One. It will seem, therefore, that God is darkness, that is, the most obscure of all things. But how? Since they cry that God is the most known of all things everywhere, someone will think in turn that God can be called light, that is, the most known of all things. But in what manner, since all finite things testify that they do not know what He Himself is, which all without a doubt confess to be infinite? Nor do men sense truly about God, because He surpasses human concepts infinitely. Nor do they err entirely about God, from whom every vow, judgment, and good work hangs assiduously. ¶ Finally, he takes away from God both affirmations and negations. Which, however, once seemed to fit the divinity by some reason. But in truth, we do not touch Him at all: nor can we posit or remove [anything regarding Him]. But those things which are after Him. For if to the one Good Himself, the author of all goods, nothing of good is lacking: what good can we add to Him? Again, if God is the most simple eminence, entirely absolute from all things, you cannot take anything away from Him. Because you do not attain what is always eminent, nor do you divide what is judged to be the most simple and most absolute of all individuals.

¶ That nothing of intelligibles is [God], because He is eminently the author of every intelligible [thing].

¶ Dionysius.

Again ascending,

we say that God is not a soul, nor does He have sense, or imagination, or opinion, or reason, or intellect. Nor is He intellect, nor intelligence. Nor is He spoken, nor is He understood. ¶ Nor is He number, nor order, nor magnitude, nor smallness, nor equality, nor similarity, or dissimilarity. Nor does He stand, nor is He moved, nor does He act in quiet. ¶ Nor does He have power, nor is He power. Nor is He light, nor life, nor essence, nor eternity or time. Nor is He the intelligible touch of Himself. Nor is He science. ¶ Furthermore, He is not truth, nor kingdom, nor wisdom, nor one, nor unity, nor goodness, nor deity. ¶ Nor is He spirit, as we perceive it. Nor is such a property His. Nor is He the reason of a son. ¶ Nor is He any other of those things that are known to us or to any other things. Nor is He any of those things that are not, or of those that are. Again, neither do those things that are know God as He is. Nor does God know things by the condition of things. ¶ Nor is there speech of God Himself. Nor is there a name, nor cognition, nor is He darkness, nor light. Nor is He error, nor truth. Nor is there any position proper to Him, nor removal, but we, positing those things that are after God, or removing them, neither posit nor remove Him. Since He is superior to every position, that singular and all-perfect cause of all things, and again higher than every removal is the excellence of Him who is simply absolute from all things, and superior to the whole.

To the honor of Jesus, the end of Mystical Theology.