On the Divine Names

Dionysius the Areopagite

On the Divine Names

Dionysius the Areopagite

Περὶ θείων ὀνομάτων

On the Divine Names (De divinis nominibus) is the chief theological treatise of the Christian Neoplatonist writing under the name Dionysius the Areopagite, probably in the late fifth or early sixth century. Addressed to Timothy, it unfolds the names predicated of God — Good, Light, Beauty, Love, Being, Life, Wisdom, Power, Justice, and the rest — through thirteen chapters, grounding each name in Scripture and in the tradition of Hierotheus. Its account of divine procession, participation, and the beautiful-and-good became foundational for Byzantine and medieval Latin theology, and it is among the authorities Aquinas cites most. Schola presents the Greek text with the Latin translation of Balthasar Corderius and the English translation of John Parker (1897).


CAPUT I. Quis libri finis, et quae e divinis nominibus prodita tandem esse, et ex rebus sensibilibus non posse cognosci

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CAPUT II. unio et distinctio.

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CAPUT III. Quae sit vis orationis, et de beato Hierotheo, de religione et conscriptione theologica.

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CAPUT IV. De bono, luce, pulchro, amore, exstasi, zelo; et quod malum neque ens sit, neque ex entibus, neque in entibus.

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CAPUT V. De ente, in quo etiam de exemplaribus.

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CAPUT VI. De vita.

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CAPUT VII. De sapientia, mente, ratione, veritate, fide.

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CAPUT VIII. De potentia, justitia, salute, redemptione; ubi etiam de inaequalitate.

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CAPUT IX. De magno, parvo, eodem, alio, simili, dissimili, statu, motu, aequalitate.

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CAPUT X. De omnitenente, antiquo dierum; in quo etiam de aevo seu aeternitate et tempore.

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CAPUT XI. De pace, quidque sibi velit ipsum per se esse, quae sit per se vita, quae vis ipsa per se, et quae illa coordinat atque conciliat, et quinam sint ejus effectus.

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CAPUT XII. De Sancto sanctorum, Rege regum, Domino dominantium, Deo deorum.

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CAPUT XIII. De perfecto et uno.

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Τοσαῦτα καὶ περὶ τούτων. Ἐπ᾿ αὐτὸ δὲ λοιπὸν, εἰ δοκεῖ τῷ λόγῳ, τὸ καρτερώντατον χωρῶμεν· καὶ γὰρ ἡ θεολογία τοῦ πάντων αἰτίου καὶ πάντα καὶ ἅμα πάντα κατηγορεῖ, καὶ ὡς ἓν ἀνυμνεῖ. Τέλειον μὲν οὖν ἐστιν οὐ μόνον ὡς αὐτοτελὲς, καὶ καθ' ἑαυτὸ ὑφ' ἑαυτοῦ μονοειδῶς ἀφοριζόμενον, καὶ ὅλον δι' ὅλου τελειότατον, ἀλλὰ καὶ ὡς ὑπερτελὲς κατὰ τὸ πάντων ὑπερέχον· καὶ πᾶσαν μὲν ἀπειρίαν ὁρίζον, παντὸς δὲ πέρατος ὑπερηπλωμένον, καὶ ὑπὸ μηδενὸς χωρούμενον, ἢ καταλαμβανόμενον, ἀλλὰ καὶ διατεῖνον ἐπὶ πάντα ἅμα καὶ ὑπὲρ πάντα ταῖς ἀνεκλείπτοις ἐπιδόσεσι καὶ ἀτελευτήτοις ἐνεργείαις. Τέλειον δ' αὖ λέγεται καὶ ὡς ἀναυξὲς καὶ ἀεὶ τέλειον, καὶ ὡς ἀμείωτον, ὡς πάντα ἐν ἑαυτῷ προέχον, καὶ ὑπερβλύζον κατὰ μίαν τὴν ἄπαυστον καὶ ταύτην καὶ ὑπερπλήρη καὶ ἀνελάττωτον χορηγίαν, καθ' ἣν τὰ τέλεια πάντα τελειοποιεῖ καὶ τῆς οἰκείας ἀποπληροῖ τελειότητος.

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