By C. E. Rolt

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33 De Trin. vii.  .  . ” 34 De Trin. vii. 12 35 Summa, Pars I. Q. XLV. Art. vii. 36 Gal. iv. 9. 37 2 Cor. xii. 2–5. 38 I Cor. xv. 28 27 Dionysius the Areopagite: On the Divine Names and the Mystical Theology. E. Rolt the germ, Scriptural. ”43 Therefore if Christ came to impart His Life to us so that the things which are His by Nature should be ours by Grace, it follows that the teaching of Dionysius is in harmony with Scripture so long as it is made to rest on the Person and Work of Christ. And, though Dionysius does not emphasize the Cross as much as could be wished, yet he certainly holds that Christ is the Channel through which the power of attainment is communicated to us.

111 Ex. iii. 14. 112 Gen. i. 1–8. 39 Dionysius the Areopagite: On the Divine Names and the Mystical Theology. E. ”129 Moreover, they say that He dwells within our minds, and in our souls130 and bodies,131 and in heaven and in earth,132 and that, while remaining Himself, He is at one and the same time within the world around it and above it (yea, above the sky and above existence); and they call Him a Sun,133 a Star,134 and a Fire,135 and 113 Gen. i. 20; ii. 7; Job x. 12; John x. 10. 114 Prov. viii.

For it seeks to attain its goal through self-renunciation. And where else are the true principles of such a process to be found if it be not in the familiar virtues of Christian humility and Christian love? —BIBLIOGRAPHY 48 [The writings of the Areopagite consist of four important treatises: De divinis Nominibus, De mystica Theologia, De Cœlesti Hierarchia, De ecclesiatica Hierarchia; some letters; and a number of lost documents referred to in the treatises. Little has been done as yet towards the provision of a critical text.

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