By Valentina Izmirlieva
This unforeseen juxtaposition of a theological treatise and a mystical amulet permits Izmirlieva to bare lists’ rhetorical capability to create order and to operate as either instruments of data and of energy. regardless of the 2 diverse visions of order represented via every one checklist, Izmirlieva unearths that their makes use of in Christian perform aspect to a complementary dating among the existential want for God’s security and the metaphysical wish to undergo his limitless majesty—a compelling declare certain to impress dialogue between students in lots of fields.
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Extra resources for All the names of the Lord : lists, mysticism, and magic
Most directly, the name was linked to the Temple of Solomon, where it was believed to dwell as a form of divine presence, since the Lord had declared to David, “Your son . . 2 Christianity readily adopted “the name of God,” absorbing the topos directly from the Old Testament, and especially from those parts of it— hymns, lections, and invocations—that penetrated Christian liturgy and became models for Christianity’s own language of worship. The result is a particularly rich Christian texture of references to the one name of the single divinity, where old Judaic formulas, such as the Third Commandment, “You shall not make wrongful use of the name of the Lord your God” (Exod.
2. Marginal drawing of St. Dionysius Areopagite in a Greek manuscript of the Areopagite Corpus from the Monastery of St. Catherine on Mt. Sinai, fourteenth-fifteenth century, fol. 46v. 322 Greek, the St. Catherine’s Monastery, Mount Sinai. G chapter two Back to the Sources T o get a more adequate view of the Dionysian synthesis in its immediate intellectual context, it helps to step back and observe the more inclusive landscape of concerns, preoccupations, and practices that constituted over time the Christian theology of divine names.
4 It also externalizes the innate need of all things to strive for deification, and as such is itself an epistemological pattern. That is ¯ e, ¯ “a state of understanding”, why Dionysius calls the sacred order epistem and energeia, “an activity” or “a way of action” (CH 3-164D/153). Dionysius stages his vision in a vertically organized space where meaning and value are predicated upon an ontological split between “above” and “below,” or between the domains of the Creator and creature. 5 Since both the downward and the upward trajectories are equally significant in that dynamic, the Dionysian vision is distinctly “binocular,” synoptically including in itself both the divine and the human perspectives.
All the names of the Lord : lists, mysticism, and magic by Valentina Izmirlieva