Spicilegium Areopagiticum
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Additional evidence proving that Damascius and Dionysius the Areopagite are one and the same person. 1) The term ἐξαίφνης, scrutinised in the third Letter, has no biblical importance, being instead a crucial point of Plato’s Parmenides (156 d), subtly explained by Damascius. 2) Dionysius largely employs the adjective ἀρρενωπός, almost unknow to the ecclesiastical writers. It was a feature of the Arabic god experienced by Damascius, on whose name Dionysius moulded θεανδρικός. 3) The adjective ὑπέρθειος lacks occurrences before Damascius (in the superlative form ὑπερθειότατος); Dionysius employs it ten times, but in the form ὑπέρθεος, which overemphasizes the previous one. 4) Damascius proves to be acquainted with biblical texts (Siracides, Paul’s ad Corinthios), and Christian terms (ἀειζωΐα). 4) The Corpus Dionysiacum could be rightfully labelled as a paradoxical work, a kind of literature amply treated by Damascius. 5) Dionysius asserts that the blood of the martyrs assures the Christian doctrine he reveals, that is Damascius’ philosophy of the unknowable God.
keywordsDamascius, Dionysius Areopagita, Plato’s Parmenides, ἐξαίφνης, ἀρρενωπός, θεανδρικός, ὑπέρθειος / ὑπέρθεος, ἀειζωΐα, paradoxical literature, mystery.Biografia dell'autoreUniversità Cattolica del Sacro Cuore – carlo.mazzucchi@unicatt.it |
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