Chapter 1, Lecture 1, D

For we are joined to the higher through faith than the things to which the natural reason pertains, and we cling more surely, inasmuch as the divine revelation is surer than human cognition. He says therefore “rationalis et intellectualis” “Reasoning and intellection” because of the things which we naturally know, certain things are known in themselves by us, without any investigation, and properly regarding is intellection; other things are truly known through inquisition and of these is reasoning. He says however “operationis et vertutis” “operation and power” because we understand many things through power (of the soul), which we do not seek out through action. Then, when he says “igitur universaliter etc.” “therefore universally etc.” he shows what things ought to be taught in this doctrine; and first, he puts forth the proposition; second, he manifests the same; where he says “nam supersubstantialem scientiam etc.” “now the supersubstantial science etc.” He concludes this proposition however from premises. For in this and in human sciences it is believed, that principles and conclusions are from the same origin. Thus therefore the principles from which this doctrine proceeds are things which are received through the revelation of the Holy Spirit, and are contained in holy Scripture: this is therefore what he concludes, that someone ought to dare “dicere, nec etiam cogitare aliquid de occulta deitate supersubstantiali “to speak” that is with the mouth “now also to think something about the hidden supersubstantial divine nature” which is over all substances and because of this is hidden to us for whom creaturly substances are proportionate for cognition, and through argumentation for speaking, “except things which have been divinely squeezed forth from us from the holy writings” (“praeter ea quae nobis divinitus ex sanctis eloquiis sunt expressa which is exprimuntur per sancta eloquia”. However he does not say they are signified “in holy writings”, but “from holy writings” because whatever things from these things which are contained in sacred Scripture are able to be called out, they do not belong to another thing from that doctrine (from which they are drawn out tr.), for such things that are not contained in sacred Scripture are allowed.

Chapter 1, Lecture 1, C

Second, he introduces the reason for the aforementioned law, here: secundum quam etc. And the virtue of his reason is of such a kind: we are able to begin with principles of human wisdom in those doctrines in which things are argued which are understandable and speakable for men, and are able to be understood and spoken by those who have that doctrine. But regarding doctrines of faith, certain things unknowable and unutterable yet clung to by the faithful are put forth; not through understanding or through explicating with perfect words, although they cling more surely and clinging to things of this sort is higher than any natural understanding. Therefore in doctrines of faith we are not able to begin with principles of human wisdom. And this is what he says: “according to which” namely, that sort of revelation in the Apostles and prophets which proceeds from the Holy Spirit, we ourselves through faith “are united to the ineffable and unknowable, that is to the divine truth which exceeds all human speech and understanding. Neither is faith thus joined to these things that it may make things to be understood by the believing man and thus to be spoken, for this of clear vision, but it joins the “ineffable and unknown:” “for we now see through a mirror” as it is said in I Corinthians 13. And lest anyone contemptuously believe this conjunction is because of the imperfection of his (reason), he is joined “secundum meliorem unionem nostrae rationalis et intellectualis virtutis et operationis” which because Dionysius, a Greek has conflated the Ablative and Genitive would be more easily rendered “supra virtutem et operationem nostrae rationis et intellectus” “beyond the power and operation of our reasoning and intellection.”

Chapter 1, Lecture 1 B

Regarding the first division, he says two things: first, he shows from what things ought to be the foundations of this book, because it ought not lean upon human reason, but divine revelation. This fact he learned from the apostle who said in I Corinthians 2 “not with persuasive words of human wisdom (…): but through the teaching of the Spirit, Spiritual things being taught by the Spirit” and this is what he says “Esto autem et nunc nobis eloquiorum lex praedefinita” which would be more easily rendered “Sit autem etiam nunc lex eloquiorum praedeterminata a nobis” and in English: “Now the law of speaking (by which law he means the things handed down in holy Scripture) ought to be fixed before hand by us” just as it once was by the apostle; and that law is this: “ veritatem nos asserverare dictorum de Deo, non in persuasibilibus humanae sapientiae verbis, sed in demonstratione virtutis theologorum motae a spiritu” which is more easily rendered as “nos astruere” or “nos manifestare veritatem dictorum de deo, non in persuasibilibus humanae sapientiae verbis, sed in demonstratione virtutis theologorum motae a spiritu” which in English is “that we strive to write true things of God, not with persuasive words of human wisdom,” that is not leaning upon the medial first principles of human reason which proceed to the proposition to be shown according to natural reason, but “in explanation of the virtue of the theologians” that is of those who wrote sacred scripture, the Apostles and Prophets, “of virtues” I say, “moved by the spirit”, that is the Holy Spirit. For in his doctrine Dionysius is supported by the authority of sacred Scripture, which authority has strength and efficacy because the Apostles and Prophets are moved to speaking by the Holy Spirit revealing to them and speaking through them.

Chapter 1, Lecture 1, A

Therefore, in this book, which is called On Divine Names, he first sets forth, after the manner of those who artfully handed down the sciences, what things are necessary for the following consideration; second, in chapter 3, he begins to follow principle intent, which begins et primam etc. Regarding the first, he makes two divisions: in the first, he shown the order of divine names; second, he shows that the names, from which he draws in this book, are common to all the Trinity; and this begins in the second chapter which begins: thearchicam totam essentiam etc. The first of these he further divides in two: first, he continues the preceding book, where writing to blessed Timothy, he says “after the theology of the hypostases”, that is the divine distinctions by which the persons in the Trinity are mutually distinguished, he will go on “to revealing” that is manifesting “the divine names”, according to his power. For it seems to be elevated completely above man. Second, where he says: esto etc. he begins to put forth what is necessary for the following work. Moreover, he sets forth two things: indeed first, the mode of proceeding in this work, for this is necessary to know in advance in any teaching. Second, he shows the order of divine names which he intends to prove in this book; this begins has sequentes etc. And these two are sufficiently shown in the prologue of this chapter which is written thus: quae sermonis intentio, according to the first; and quae de divinis nominibus traditio, regarding the second.