Dionysius the Areopagite, the early sixth-century Christian author, bridged Christianity and neo-Platonist philosophy. Bringing jointly a workforce of foreign students, this quantity surveys how Dionysius’s proposal and paintings has been interpreted, in either East and West, as much as the current day.
- One of the 1st volumes in English to survey the reception background of Dionysian suggestion, either East and West
- Provides a transparent account of either smooth and post-modern debates approximately Dionysius’s status as thinker and Christian theologian
- Examines the contrasts among Dionysius’s personal pre-modern issues and people of the post-modern philosophical tradition
- Highlights the nice number of ancient readings of Dionysius, and in addition considers new theories and interpretations
- Analyzes the details of hermeneutical distinction among East and West
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Extra resources for Re-thinking Dionysius the Areopagite
Nine MT 1. three 1001A. 10 the real paintings of John M. Rist, on each side of this East/West divide, may be famous during this regard: see, inter alia, his “A be aware on Eros and Agape in Pseudo-Dionysius,” Vigiliae Christianae 20 (1966), pp. 235–243; and ibid. , Augustine: historic concept Baptized (Cambridge: Cambridge collage Press, 1994), esp. chaps. 3–5. eleven the following Bernard McGinn’s survey article (“Love, wisdom, and Mystical Union in Western Christianity: 12th to 16th Centuries”, Church historical past 56:1 [1987], pp. 7–24) is still a very necessary advent to this factor in Western mystical theology. 12 In his bankruptcy during this quantity and, in higher element, in his publication, Eriugena’s observation at the Dionysian Celestial Hierarchy. thirteen See Istvân Perczel’s bankruptcy during this quantity, specifically observe 34. 14 See Alexander Golitzin’s objections to the order of the Classics of Western Spirituality variation of the CD in “Dionysius Areopagita: A Christian Mysticism? ” seasoned Ecclesia XII/2 (2003), pp. 161–212. this can be the purpose at which additionally to say Golitzin’s most up-to-date paintings: an excellent, collective firm via him and a few of his 27 former scholars which endeavours to illustrate that the CD, and certainly the complete of jap Christian spirituality, emerges from the “matrix” of moment Temple Judaism. See Basil Lourié and Andrei Orlov (eds), The Theophaneia institution: Jewish Roots of japanese Christian Mysticism (Saint-Pétersbourg: Byzantinorossica, 2007), specially Golitzin’s introductory essays: “Theophaneia: discussion board at the Jewish Roots of Orthodox Spirituality” (pp. xvii-xx) and “Christian Mysticism Over Millenia” (pp. xxi-xxxiii). A severe dialogue of this speculation regrettably lies outdoors the remit of this quantity. 15 One should also point out the difficulty: what constitutes the “whole” CD? the writer alludes to a number of different works that have no longer come all the way down to us. whereas many students regard those “lost” works as fictitious, during this quantity Perczel bargains a special, and bold, clarification in their destiny. sixteen For the background of this neo-scholasticism, see Gerald A. McCool, The Neo-Thomists (Milwaukee, WI: Marquette collage Press, 1994). The touchpoint textual content for the critique of “ontotheology” is naturally Martin Heidegger’s “The Onto-theo-logical structure of Metaphysics”, in idem, id and distinction (Chicago, IL: college of Chicago Press, 2002), pp. 42–74. 17 On those issues of comparability see Mary-Jane Rubenstein, “Unknow Thyself: Apophaticism, Deconstruction, and Theology after Ontotheology”, sleek Theology 19/3 (July, 2003), pp. 387–417, as well as her contribution to this quantity. 28 18 right here examine the contributions of Rubenstein and Jones, under. 19 Jean-Luc Marion, God with out Being: hors-texte (Chicago, IL: collage of Chicago Press, 1991), esp. 153–154, a passage for which Marion bought a lot feedback. 20 For this recantation see Jean-Luc Marion, “Thomas Aquinas and Onto-theo-logy”, in Michael Kessler and Christian Shepherd (eds), Mystics: Presence and Aporia (Chicago, IL: college of Chicago, 2003), pp.