Areopagite

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  • noun

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a member of the council of the Areopagus

References in periodicals archive ?
Dionysius the Areopagite referred to the divine energies as processions, principles, determinations, and divine volitions, (37) while John of Damascus wrote in this regard of the divine radiance and activity.
See Clement of Alexandria, Strondler's 5, 12 PG 3, 10 33 B; Gregory of Nyssa, Life of Moses, PG 44, 377 A mar 316B, 773B; and Dionysius the Areopagite, On Mystical Theology', PG.
The oracle was an augury; it spoke through fire, water, earth and air, the oak tree there and its branches in the wind, the tongues of the Hamadryads, the surf and spray of the Nereids and nymphs, Sibyls, the Muses, the grace of the Charites and the world as it splinters into different voices, numberless voices and is torn between what they say and what they are: until Dionysius the Areopagite unites the four elements once again and transforms them into a fifth, the quintessence of the highest heaven: the Empyream.
Karel Floss demonstrates the important place that Dionysius the Areopagite held in the thought of not only Ficino but also Ambrogio Traversari, Lefevre d'Etaples, and many medieval thinkers.
In the final, highly mystical chapter, Bonaventura himself quotes liberally from the De mystica theologia of Dionysius the Areopagite.
4) Through Siunetsi, the corpus ascribed to Dionysius the Areopagite -- including such works as "The Divine Names", "Mystical Theology" and "The Celestial and Ecclesiastical Hierarchy" -- made an impact in the post-Chalcedonian theological debates.
Pretending to be a collection of texts surviving from the hand of Dionysius the Areopagite, the putative philosopher whose conversion to Christianity is recorded in Acts 17, there can be no question of its success as a literary forgery; and, long after its claims to authenticity were finally overturned, in 1895, by Hugo Koch and Josef Stiglmayr, defenders of its orthodoxy are still to be found.
The fifth-century mystic Dionysius the Areopagite says this in his influential treatise on the names of God: "The Cause of all things loves all things in the superabundance of His goodness, because of His goodness he makes all things, brings them to perfection, holds all together, returns all things.
The introductory chapters describe the concepts and their origins in the work of Aristotle, Avicenna, and Dionysius the Areopagite, among others.
Lieb portrays De Doctrina as carrying on the tradition of the deus absconditus seen starkly in the works of Saint John Chrysostom, Dionysius the Areopagite, Luther, and Calvin and analyzed in the twentieth century by Rudolph Otto.
Chapter 1 surveys the varied understandings of ritual efficacy put forth by Porphyry and Iamblichus, and examines how both Neoplatonists and Christian authors such as Dionysius the Areopagite and Augustine mapped such understandings onto the categories "theurgy" and "magic.
Without any depiction of the fall of Adam or of the felix culpa of Pauline theology, the pages of Dionysius the Areopagite do not seem to offer much by way of explaining evil.
Also, the text of such a great Christian/Platonic thinker as Dionysius the Areopagite was, marvelous to say, suppressed though some unknown catastrophe, so that his doctrine was known only indirectly to later Platonists such as Plotinus, Iamblichus, and others (Ficino thus nicely solves the problem of there being no mention of pseudo-Dionysius in the work of anyone before the fifth century).