TO THE FELLOW PRESBYTER TIMOTHY, DIONYSIUS

 being illuminated super-cosmically by them for the hymns of the Godhead and being conformed to the sacred hymnologies, so as to see the divine lights

 For all knowledges are of things that are and have their limit in things that are, but It is beyond all essence and is removed from all knowledge. <5>

 <7> Thus, therefore, to the Cause of all and which is above all, both the nameless will apply and all the names of the things that are, so that it may

 the Father raises the dead and gives them life, so also the Son gives life to whom he will, and that It is the Spirit that gives life? That the ent

 to the one-principled Trinity also is common the super-essential existence, the super-divine divinity, the super-good goodness, the identity beyond al

 has partaken of the Word, unless someone might say according to the good-pleasing and man-loving common will and according to all the transcendent and

 Jesus, he says in his compiled Theological Outlines: <10> The all-causing and fulfilling Godhead of the Son, which preserves the parts in harmony with

 <III.> <1> And first, if you please, let us investigate the name Good, which reveals the whole procession of God's emanations, invoking the Good-Pri

 to the hierarchs, when we too, as you know, both yourself and many of our sacred brethren, had gathered for the sight of the life-originating and God-

 communions, the unconfused distinctions, the powers of the subordinate that lead up to the superior, the providences of the senior for the secondary,

 moves and nourishes and increases and perfects and purifies and renews. And light is the measure and number of hours, of days, and of all our time. Fo

 impartations and as calling all things to itself, whence it is also called Beauty, and as gathering all in all into one, and Beautiful as being All-Be

 the beautiful and the good is that which is beyond all rest and motion. Wherefore every rest and motion and that from which and in which and to which

 <12> And yet it has seemed to some of our sacred writers that the name 'eros' is even more divine than that of 'agape'. And the divine Ignatius also w

 an eternal circle through the Good, from the Good and in the Good and to the Good, moving about in an unerring convolution and in the same and accordi

 Whence then is evil? one might say. For if evil does not exist, virtue and vice are the same thing, and the whole is the same as the whole, and the pa

 irrational desire, in this it neither exists nor desires existing things, but it nevertheless partakes of the good by virtue of the faint echo itself

 simply nor in respect to time. <22> But neither is evil in angels. For if the good-like angel proclaims the divine goodness, being secondarily by part

 <24> But would someone say that souls are evil? If, because they associate with evil things providentially and for salvation, this is not evil, but go

 <30> To speak concisely The good is from one and the whole cause, but the evil from many and partial deficiencies. God knows evil, insofar as it is g

 goodnesses. <34> Therefore evil is not a being, nor is evil in beings. For evil, as evil, is nowhere. And the coming-to-be of evil is not according to

 manifestation of the all-perfect providence of the one God, and those of the more universal and the more particular things of the same. <3> And yet on

 <6> Therefore, the Essential Super-Goodness, putting forth the first gift, that of being itself, is praised by the first and most ancient of participa

 For if our sun, although the substances and qualities of sensible things are many and various, yet it, being one and shining a uniform light, renews a

 godlike and unchangeable immortality and the unwavering and unswerving perpetual motion, extending through an abundance of goodness even to the life o

 and is the cause of being of Wisdom itself, both of the whole and of each particular. <2> From it the intelligible and intellectual powers of the ange

 the cause of all things. Therefore God is known both in all things and apart from all things. And God is known through knowledge and through unknowing

 to be power-in-itself, both by being beyond-power and by bringing forth other powers, infinitely many times the infinite number of existing powers, an

 of the age, as having fallen away from none of the things that are, but rather both surpassing and pre-eminent over all beings according to a supra-es

 is defined and all inequality, which is a privation of the equality in each of them, is banished. For if anyone were to take inequality to mean the di

 We said the neck was opinion, as between the rational and irrational the breast, spirit the belly, desire the legs and feet, nature, using the name

 the return to him of those who have proceeded from him. <10> But if one should take the divine name 'Same' from the Oracles, or 'Justice,' in the sens

 beings, inasmuch as He is both before eternity and above eternity and His kingdom is a kingdom of all the ages. Amen. <ΧI.> <1> Come now, let us c

 and would never willingly wish to be at rest. And if he who says these things says that otherness and distinction are the particularity of each of the

 self-deification, of which beings, partaking according to their own nature, both are and live and are divine, and are and are called, and the others l

 It is therefore Perfect not only as being self-complete and defined in itself by itself in a single form and most perfect whole through whole, but als

 And not even the name of Goodness do we offer to It as being applicable, but from a yearning to conceive and speak something about that ineffable Natu

manifestation of the all-perfect providence of the one God, and those of the more universal and the more particular things of the same. <3> And yet one might say: Why is it that, when life extends beyond being and wisdom beyond life, among beings the living things excel, and of all that live, the things with sensation, and of these, the rational, and of the rational, the intellects, and are around God and draw nearer to him? And yet it was necessary that those partaking of the greater gifts from God should also be better and excel the rest. But if one were to suppose that intellectual beings were without substance and without life, the argument would hold well. But if the divine intellects are indeed above the other beings, and live above the other living things, and think and know beyond sensation and reason, and beyond all beings desire and partake of the beautiful and good, they are themselves more around the Good, those who partake of it superabundantly and have received more and greater gifts from it, just as the rational excel the sentient, having the advantage in the superabundance of reason, and these by sensation, and others by life. And this, I think, is true, that those which partake more of the one and infinitely-giving God are nearer to him and more divine than those which fall short. <4> Since we have spoken about these things, come, let us celebrate the Good as that which truly is and the substance-maker of all beings. He Who Is is the supersubstantial, constitutive cause and creator of all being, in accordance with his power, of being, existence, hypostasis, substance, nature; the beginning and measure of ages and times, the reality and age of beings, the time of things that come to be, the being for things that are in any way, the genesis for things that in any way come to be. From the Being come age and substance and being and time and genesis and that which comes to be, the things that are in beings and things that in any way exist and subsist. For God is not being in some way, but simply and without limit, having embraced and pre-embraced all being in Himself. Wherefore He is also called King of the ages, as in Him and around Him is all being and that which is and that which subsists; and He neither was nor will be nor came to be nor is coming to be nor will come to be, or rather, He is not even. But He Himself is the being for beings, and not only the beings, but also the very being of beings is from Him Who is before the ages, for He Himself is the age of ages, "He who is before the ages". <5> Taking up the argument again, then, let us say that for all beings and for the ages, being is from the Pre-existent. And every age and time is from Him, and of every age and time and of every thing that in any way is, the Pre-existent is the beginning and cause, and all things partake of Him, and He is distant from none of the beings, "and He is before all things, and in Him all things consist," and simply, if anything in any way is, in the Pre-existent it both is and is conceived and is preserved, and before the other participations in Him, being is put forth, and Being-in-itself is prior to being Life-in-itself and Wisdom-in-itself and divine Likeness-in-itself, and the other things, of which beings partake, before all of them, they partake of being, or rather, even all those things-in-themselves, of which beings partake, themselves partake of Being-in-itself, and there is no being whose substance and age is not Being-itself. Therefore, reasonably, God is hymned as Being, from the most primary of his other gifts, as more primordial than all others. For pre-existing and super-existing, He pre-eminently and super-eminently brought forth all being, I mean Being-itself, and by Being-itself He established every being whatsoever. And so, all the principles of beings, partaking of being, both are and are principles; and first they are, then they are principles. And if you wish to call Life-itself the principle of living things as living, and Likeness-itself of like things as like, and Union-itself of united things as united, and Order-itself of ordered things as ordered, and of the others, which, partaking of this or that or both or many things, are this or that or both or many, you will find that these absolute participations themselves first partake of being, and by being, first exist, and then are principles of this or that, and by partaking of being they both exist and are participated in. But if these things exist by participation in being, how much more so do the things that partake of them.

τῆς παντελοῦς τοῦ ἑνὸς θεοῦ προνοίας ἐκφαντικήν, τὰς δὲ τῶν ὁλικωτέρων τοῦ αὐτοῦ καὶ μερικωτέρων. <3> Καίτοι φαίη τις· Ἀνθ' ὅτου τοῦ ὄντος τὴν ζωὴν καὶ τῆς ζωῆς τὴν σοφίαν ὑπερεκτεινομένης τῶν ὄντων μὲν τὰ ζῶντα, τῶν δὲ ὅσα ζῇ τὰ αἰσθητικὰ καὶ τούτων τὰ λογικὰ καὶ τῶν λογικῶν οἱ νόες ὑπερέχουσι καὶ περὶ θεὸν εἰσὶ καὶ μᾶλλον αὐτῷ πλησιάζουσι; Καίτοι ἔδει τὰ τῶν μειζόνων ἐκ θεοῦ δωρεῶν μετέχοντα καὶ κρείττονα εἶναι καὶ τῶν λοιπῶν ὑπερέχειν. Ἀλλ' εἰ μὲν ἀνούσια καὶ ἄζωά τις ὑπετίθετο τὰ νοερά, καλῶς ἂν εἶχεν ὁ λόγος. Eἰ δὲ καὶ εἰσὶν οἱ θεῖοι νόες ὑπὲρ τὰ λοιπὰ ὄντα καὶ ζῶσιν ὑπὲρ τὰ ἄλλα ζῶντα καὶ νοοῦσι καὶ γινώσκουσιν ὑπὲρ αἴσθησιν καὶ λόγον καὶ παρὰ πάντα τὰ ὄντα τοῦ καλοῦ καὶ ἀγαθοῦ ἐφίενται καὶ μετέχουσιν, αὐτοὶ μᾶλλον εἰσὶ περὶ τἀγαθὸν οἱ περισσῶς αὐτοῦ μετέχοντες καὶ πλείους καὶ μείζους ἐξ αὐτοῦ δωρεὰς εἰληφότες ὥσπερ καὶ τὰ λογικὰ τῶν αἰσθητικῶν ὑπερέχει πλεονεκτοῦντα τῇ περισσείᾳ τοῦ λόγου, καὶ ταῦτα τῇ αἰσθήσει καὶ ἄλλα τῇ ζωῇ. Καὶ ἔστιν, ὡς οἶμαι, τοῦτο ἀληθές, ὅτι τὰ μᾶλλον τοῦ ἑνὸς καὶ ἀπειροδώρου θεοῦ μετέχοντα μᾶλλόν εἰσιν αὐτῷ πλησιαίτερα καὶ θειότερα τῶν ἀπολειπομένων. <4> Ἐπειδὴ καὶ περὶ τούτων εἴπομεν, φέρε, τἀγαθὸν ὡς ὄντως ὂν καὶ τῶν ὄντων ἁπάντων οὐσιοποιὸν ἀνυμνήσωμεν. Ὁ ὢν ὅλου τοῦ εἶναι κατὰ δύναμιν ὑπερούσιός ἐστιν ὑποστάτις αἰτία καὶ δημιουργὸς ὄντος, ὑπάρξεως, ὑποστάσεως, οὐσίας, φύσεως, ἀρχὴ καὶ μέτρον αἰώνων καὶ χρόνων ὀντότης καὶ αἰὼν τῶν ὄντων, χρόνος τῶν γινομένων, τὸ εἶναι τοῖς ὁπωσοῦν οὖσι, γένεσις τοῖς ὁπωσοῦν γινομένοις. Ἐκ τοῦ ὄντος αἰὼν καὶ οὐσία καὶ ὂν καὶ χρόνος καὶ γένεσις καὶ γινόμενον, τὰ ἐν τοῖς οὖσιν ὄντα καὶ τὰ ὁπωσοῦν ὑπάρχοντα καὶ ὑφεστῶτα. Καὶ γὰρ ὁ θεὸς οὐ πώς ἐστιν ὤν, ἀλλ' ἁπλῶς καὶ ἀπεριορίστως ὅλον ἐν ἑαυτῷ τὸ εἶναι συνειληφὼς καὶ προειληφώς. ∆ιὸ καὶ βασιλεὺς λέγεται τῶν αἰώνων ὡς ἐν αὐτῷ καὶ περὶ αὐτὸν παντὸς τοῦ εἶναι καὶ ὄντος καὶ ὑφεστηκότος καὶ οὔτε ἦν οὔτε ἔσται οὔτε ἐγένετο οὔτε γίνεται οὔτε γενήσεται, μᾶλλον δὲ οὔτε ἐστίν. Ἀλλ' αὐτός ἐστι τὸ εἶναι τοῖς οὖσι καὶ οὐ τὰ ὄντα μόνον, ἀλλὰ καὶ αὐτὸ τὸ εἶναι τῶν ὄντων ἐκ τοῦ προαιωνίως ὄντος, αὐτὸς γάρ ἐστιν ὁ αἰὼν τῶν αἰώνων, «ὁ ὑπάρχων πρὸ τῶν αἰώνων». <5> Ἀναλαβόντες οὖν εἴπωμεν, ὅτι πᾶσι τοῖς οὖσι καὶ τοῖς αἰῶσι τὸ εἶναι παρὰ τοῦ προόντος. Καὶ πᾶς μὲν αἰὼν καὶ χρόνος ἐξ αὐτοῦ, παντὸς δὲ καὶ αἰῶνος καὶ χρόνου καὶ παντὸς ὁπωσοῦν ὄντος ὁ προὼν ἀρχὴ καὶ αἰτία, καὶ πάντα αὐτοῦ μετέχει, καὶ οὐδενὸς τῶν ὄντων ἀποστατεῖ «καὶ αὐτός ἐστι πρὸ πάντων, καὶ τὰ πάντα ἐν αὐτῷ συνέστηκεν», καὶ ἁπλῶς, εἴ τι ὁπωσοῦν ἔστιν, ἐν τῷ προόντι καὶ ἔστι καὶ ἐπινοεῖται καὶ σώζεται, καὶ πρὸ τῶν ἄλλων αὐτοῦ μετοχῶν τὸ εἶναι προβέβληται, καὶ ἔστιν αὐτὸ καθ' αὑτὸ τὸ εἶναι πρεσβύτερον τοῦ αὐτοζωὴν εἶναι καὶ αὐτοσοφίαν εἶναι καὶ αὐτοομοιότητα θείαν εἶναι, καὶ τὰ ἄλλα, ὅσων τὰ ὄντα μετέχοντα, πρὸ πάντων αὐτῶν τοῦ εἶναι μετέχει, μᾶλλον δὲ καὶ αὐτὰ καθ' αὑτὰ πάντα, ὧν τὰ ὄντα μετέχει, τοῦ αὐτὸ καθ' αὑτὸ εἶναι μετέχει, καὶ οὐδὲν ἔστιν ὄν, οὗ μὴ ἔστιν οὐσία καὶ αἰὼν τὸ αὐτὸ εἶναι. Πάντων οὖν εἰκότως τῶν ἄλλων ἀρχηγικώτερον ὡς ὢν ὁ θεὸς ἐκ τῆς πρεσβυτέρας τῶν ἄλλων αὐτοῦ δωρεῶν ὑμνεῖται. Καὶ γὰρ τὸ προεῖναι καὶ ὑπερεῖναι προέχων καὶ ὑπερέχων τὸ εἶναι πᾶν, αὐτό φημι καθ' αὑτὸ τὸ εἶναι, προϋπεστήσατο καὶ τῷ εἶναι αὐτῷ πᾶν τὸ ὁπωσοῦν ὂν ὑπεστήσατο. Καὶ γοῦν αἱ ἀρχαὶ τῶν ὄντων πᾶσαι τοῦ εἶναι μετέχουσαι καὶ εἰσὶ καὶ ἀρχαὶ εἰσὶ καὶ πρῶτον εἰσίν, ἔπειτα ἀρχαὶ εἰσίν. Καὶ εἰ βούλει τῶν ζώντων ὡς ζώντων ἀρχὴν φάναι τὴν αὐτοζωὴν καὶ τῶν ὁμοίων ὡς ὁμοίων τὴν αὐτοομοιότητα καὶ τῶν ἡνωμένων ὡς ἡνωμένων τὴν αὐτοένωσιν καὶ τῶν τεταγμένων ὡς τεταγμένων τὴν αὐτόταξιν καὶ τῶν ἄλλων, ὅσα τοῦδε ἢ τοῦδε ἢ ἀμφοτέρων ἢ πολλῶν μετέχοντα τόδε ἢ τόδε ἢ ἀμφότερα ἢ πολλά ἐστι, τὰς αὐτομετοχὰς εὑρήσεις τοῦ εἶναι πρῶτον αὐτὰς μετεχούσας καὶ τῷ εἶναι πρῶτον μὲν οὔσας, ἔπειτα τοῦδε ἢ τοῦδε ἀρχὰς οὔσας καὶ τῷ μετέχειν τοῦ εἶναι καὶ οὔσας καὶ μετεχομένας. Eἰ δὲ ταῦτα τῇ μετοχῇ τοῦ εἶναι ἔστι, πολλῷ γε μᾶλλον τὰ αὐτῶν μετέχοντα.