Download All the names of the Lord : lists, mysticism, and magic by Valentina Izmirlieva PDF

By Valentina Izmirlieva

Christians face a conundrum by way of naming God, for if God is unnamable, as theologians retain, he is usually referred to 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 stumbled on tricky to just accept. To discover this clash, Valentina Izmirlieva examines lists of God’s names: one from The Divine Names, the vintage treatise via Pseudo-Dionysius, and the opposite from The seventy two Names of the Lord, an amulet whose background binds jointly Kabbalah and Christianity, Jews and Slavs, Palestine, Provence, and the Balkans.

This unforeseen juxtaposition of a theological treatise and a mystical amulet permits Izmirlieva to bare lists’ rhetorical strength to create order and to operate as either instruments of information and of energy. regardless of the 2 various visions of order represented through each one record, Izmirlieva unearths that their makes use of in Christian perform element to a complementary dating among the existential desire for God’s defense 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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Yet precisely because of that, we can finally appreciate it for what it really is beneath the camouflage: the ripe fruit of a ripe age, the perfect epitome of a historical moment when Christian theology had graduated to new levels of maturity and complexity and was primed for syntheses unimaginable five centuries earlier. As Paul Rorem and John Lamoreaux have observed, our modern vision of Greek intellectual history in the sixth century is shaped largely by two competing and equally reductionist narratives: the Post-Chalcedonian Christological controversy, and the decline and death of ancient philosophy.

Although apophatism does indeed veer toward mystical silence, negation is still a linguistic technique, grounded in language and inconceivable without discourse. The fact that every exponent of negative theology recycles the same set of positive terms in their negative garb suggests by itself that negation is a form of reiterating these concepts by other linguistic means. ”28 This, in more mundane prose, translates into the suspicion that the endless rhetorical variations of “God is nameless” negatively emphasize only the importance of his name.

As Paul Rorem and John Lamoreaux have observed, our modern vision of Greek intellectual history in the sixth century is shaped largely by two competing and equally reductionist narratives: the Post-Chalcedonian Christological controversy, and the decline and death of ancient philosophy. A common scholarly bias is to try to narrate Dionysius exclusively in the idiom of one or the other. 24 Was he a Neoplatonist who paraded as a Christian and, by the Trojan horse of his writings, helped Greek thought take over the divine names and dionysius the areopagite 23 the temple of Christian wisdom?

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