By Valentina Izmirlieva

Christians face a conundrum by way of naming God, for if God is unnamable, as theologians continue, he is usually known as through each identify. His right identify is therefore an open-ended, all-encompassing checklist, a secret the Church embraces in its rhetoric, yet which many Christians have came across tough to just accept. To discover this clash, Valentina Izmirlieva examines lists of God’s names: one from The Divine Names, the vintage treatise by way of Pseudo-Dionysius, and the opposite from The seventy two Names of the Lord, an amulet whose historical past binds jointly Kabbalah and Christianity, Jews and Slavs, Palestine, Provence, and the Balkans.             This unforeseen juxtaposition of a theological treatise and a paranormal amulet permits Izmirlieva to bare lists’ rhetorical strength to create order and to operate as either instruments of data and of strength. regardless of the 2 diversified visions of order represented via each one checklist, Izmirlieva unearths that their makes use of in Christian perform aspect to a complementary courting among the existential desire for God’s safety and the metaphysical wish to undergo his countless majesty—a compelling declare absolute to galvanize dialogue between students in lots of fields.

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Extra resources for All the Names of the Lord: Lists, Mysticism, and Magic

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The discovery of true humanity, however, lies in the potential to break out of the constraints of humanness—logic, language, meaning—and become like the divine, knowing not only the distinction between good and evil, but also the collapse of these distinctions in goodness itself.

6 Both John and Maximus accepted without reservation the apostolic authorship of the works and convincingly defended their orthodoxy. Thus they secured a place for the Dionysian corpus in the mainstream of the patristic tradition and opened the door for its continuing impact on later theological thought. After them, and especially after the inclusion of Dionysius in the definitive dogmatic summary, The Orthodox Faith, by John of Damascus (ca. 675–ca. 7 New commentaries proliferated, too many to be listed here in full, though the names of some of the authors alone command respect: Albert the Great (ca.

But then the commentators stepped in. 31 This symbiosis between text and exegesis was a most productive collaboration indeed. 33 Still, the major consequence was political. The continual interpretive effort of Christian thinkers who labored in the margins of the Areopagitical corpus shifted this once “marginal” work to the center of Orthodoxy, and its unknown author was crowned for at least a millennium with an authority second only to Scripture itself. Fig. 2. Marginal drawing of St. Dionysius Areopagite in a Greek manuscript of the Areopagite Corpus from the Monastery of St.

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