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

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 and nourishes and protects and perfects and separates and unites and warms and makes fruitful and increases and alters and establishes and brings forth and stirs up and gives life to all things, and each of all things appropriately to itself partakes of the same one sun, and the one sun has singly pre-contained in itself the causes of the many things which partake of it, how much more must it be granted that in the Cause both of it and of all things, the paradigms of all beings pre-exist according to a single super-essential union, since it also produces substances according to the procession from substance. And by paradigms we mean the substance-making and unitively pre-existing reasons (logoi) of beings in God, which theology calls predeterminations and divine and good wills, which define and create beings, according to which the Super-essential both predetermined and produced all beings. <9> But if Clement the philosopher deems that the more primary things among beings are also called paradigms in a relative sense, his argument does not proceed through proper and complete and simple names. But granting that this is also rightly said, we must remember theology, which says, “I did not show them to you that you should go after them,” but that through the analogical knowledge of these things we might be led up, as far as we are able, to the Cause of all. All beings, therefore, must be referred to It according to the one transcendent union of all things, since beginning from Being itself, from its substance-making procession and goodness, and passing through all things and filling all things from itself with being, and delighting in all beings, it both pre-contains all things in itself according to a single excess of simplicity which rejects all doubleness, and likewise embraces all things according to its super-simplified infinity and is participated in unitively by all things, just as one and the same voice is participated in as one by many ears. <10> Therefore, the Pre-existent is the beginning and the end of all beings: beginning as Cause, and end as that for the sake of which, and limit of all things and infinity of all infinity and of limit, transcendently of things opposed. For in one, as has often been said, it both pre-contains and established all beings, being present to all things and everywhere and in one and the same way and in the same way whole, and proceeding to all things and remaining in itself, and at rest and in motion, and neither at rest nor in motion, nor having beginning or middle or end, nor being in any of the things that are, nor being any of the things that are. And neither does anything of the things that are eternally or that exist in time belong to it at all, but it is transcendent of both time and eternity and all things in eternity and in time, because both eternity-itself and beings and the measures of beings and the things measured are through it and from it. But let these things be spoken of more seasonably elsewhere. <VI.> <1> But now we must hymn the “eternal life,” from which is life-itself and all life, and by which living is scattered to all things that in any way partake of life, appropriately to each. And indeed the life and immortality of the immortal angels and the very indestructibility of the angelic perpetual motion is and subsists from it and through it, through which they are called both ever-living and immortal, and again not immortal, because they do not have from themselves the being immortal and eternally living, but from the life-giving Cause which creates and sustains all life. And just as we said concerning being, that it is the cause even of being-itself, so here again, that the divine Life is the life-giving and substantial cause even of life-itself, and all life and vital motion is from the Life that is above all life and every principle of all life. From it souls also have their indestructibility, and all animals and plants, as a final echo of life, have their living. If this were taken away, according to the oracle, all life would cease, and those things which have failed through weakness in partaking of it, turning back to it again, again become living. <2> And first it bestows on life-itself to be life, and to all life and to each individually to be what each is by nature. And to the super-celestial lives the immaterial and

Eἰ γὰρ ὁ καθ' ἡμᾶς ἥλιος τὰς τῶν αἰσθητῶν οὐσίας καὶ ποιότητας καίτοι πολλὰς καὶ διαφόρους οὔσας ὅμως αὐτὸς εἷς ὢν καὶ μονοειδὲς ἐπιλάμπων φῶς ἀνανεοῖ καὶ τρέφει καὶ φρουρεῖ καὶ τελειοῖ καὶ διακρίνει καὶ ἑνοῖ καὶ ἀναθάλπει καὶ γόνιμα εἶναι ποιεῖ καὶ αὔξει καὶ ἐξαλλάττει καὶ ἐνιδρύει καὶ ἐκφύει καὶ ἀνακινεῖ καὶ ζωοῖ πάντα καὶ τῶν ὅλων ἕκαστον οἰκείως ἑαυτῷ τοῦ ταὐτοῦ καὶ ἑνὸς ἡλίου μετέχει καὶ τὰς τῶν πολλῶν μετεχόντων ὁ εἷς ἥλιος αἰτίας ἐν ἑαυτῷ μονοειδῶς προείληφε, πολλῷ γε μᾶλλον ἐπὶ τῆς καὶ αὐτοῦ καὶ πάντων αἰτίας προϋφεστάναι τὰ πάντων τῶν ὄντων παραδείγματα κατὰ μίαν ὑπερούσιον ἕνωσιν συγχωρητέον, ἐπεὶ καὶ οὐσίας παράγει κατὰ τὴν ἀπὸ οὐσίας ἔκβασιν. Παραδείγματα δέ φαμεν εἶναι τοὺς ἐν θεῷ τῶν ὄντων οὐσιοποιοὺς καὶ ἑνιαίως προϋφεστῶτας λόγους, οὓς ἡ θεολογία προορισμοὺς καλεῖ καὶ θεῖα καὶ ἀγαθὰ θελήματα, τῶν ὄντων ἀφοριστικὰ καὶ ποιητικά, καθ' οὓς ὁ ὑπερούσιος τὰ ὄντα πάντα καὶ προώρισε καὶ παρήγαγεν. <9> Eἰ δὲ ὁ φιλόσοφος ἀξιοῖ Κλήμης καὶ πρός τι παραδείγματα λέγεσθαι τὰ ἐν τοῖς οὖσιν ἀρχηγικώτερα, πρόεισι μὲν οὐ διὰ κυρίων καὶ παντελῶν καὶ ἁπλῶν ὀνομάτων ὁ λόγος αὐτῷ. Συγχωροῦντας δὲ καὶ τοῦτο ὀρθῶς λέγεσθαι τῆς θεολογίας μνημονευτέον φασκούσης ὅτι «Oὐ παρέδειξά σοι αὐτὰ τοῦ πορεύεσθαι ὀπίσω αὐτῶν», ἀλλ' ἵνα διὰ τῆς τούτων ἀναλογικῆς γνώσεως ἐπὶ τὴν πάντων αἰτίαν, ὡς οἷοί τέ ἐσμεν, ἀναχθῶμεν. Πάντα οὖν αὐτῇ τὰ ὄντα κατὰ μίαν τὴν πάντων ἐξῃρημένην ἕνωσιν ἀναθετέον, ἐπείπερ ἀπὸ τοῦ εἶναι τῆς οὐσιοποιοῦ προόδου καὶ ἀγαθότητος ἀρξαμένη καὶ διὰ πάντων φοιτῶσα καὶ πάντα ἐξ ἑαυτῆς τοῦ εἶναι πληροῦσα καὶ ἐπὶ πᾶσι τοῖς οὖσιν ἀγαλλομένη πάντα μὲν ἐν ἑαυτῇ προέχει κατὰ μίαν ἁπλότητος ὑπερβολὴν πᾶσαν διπλόην ἀπαναινομένη, πάντα δὲ ὡσαύτως περιέχει κατὰ τὴν ὑπερηπλωμένην αὐτῆς ἀπειρίαν καὶ πρὸς πάντων ἑνικῶς μετέχεται, καθάπερ καὶ φωνὴ μία οὖσα καὶ ἡ αὐτὴ πρὸς πολλῶν ἀκοῶν ὡς μία μετέχεται. <10> Πάντων οὖν ἀρχὴ καὶ τελευτὴ τῶν ὄντων ὁ προών· ἀρχὴ μὲν ὡς αἴτιος, τέλος δὲ ὡς τοῦ ἕνεκα καὶ πέρας πάντων καὶ ἀπειρία πάσης ἀπειρίας καὶ πέρατος ὑπεροχικῶς τῶν ὡς ἀντικειμένων. Ἐν ἑνὶ γάρ, ὡς πολλάκις εἴρηται, τὰ ὄντα πάντα καὶ προέχει καὶ ὑπέστησε παρὼν τοῖς πᾶσι καὶ πανταχοῦ καὶ κατὰ ἓν καὶ τὸ αὐτὸ καὶ κατὰ τὸ αὐτὸ πᾶν καὶ ἐπὶ πάντα προϊὼν καὶ μένων ἐφ' ἑαυτοῦ καὶ ἑστὼς καὶ κινούμενος καὶ οὔτε ἑστὼς οὔτε κινούμενος οὔτε ἀρχὴν ἔχων ἢ μέσον ἢ τελευτὴν οὔτε ἔν τινι τῶν ὄντων οὐδέ τι τῶν ὄντων ὤν. Καὶ οὔτε ὅλως αὐτῷ προσήκει τι τῶν αἰωνίως ὄντων ἢ τῶν χρονικῶς ὑφισταμένων, ἀλλὰ καὶ χρόνου καὶ αἰῶνος καὶ τῶν ἐν αἰῶνι καὶ τῶν ἐν χρόνῳ πάντων ἐξῄρηται, διότι καὶ αὐτοαιὼν καὶ τὰ ὄντα καὶ τὰ μέτρα τῶν ὄντων καὶ τὰ μετρούμενα δι' αὐτοῦ καὶ ἀπ' αὐτοῦ. Ἀλλὰ περὶ μὲν τούτων ἐν ἄλλοις εὐκαιρότερον εἰρήσθω. <VI.> <1> Νῦν δὲ ὑμνητέον ἡμῖν τὴν «ζωὴν τὴν αἰώνιον», ἐξ ἧς ἡ αὐτοζωὴ καὶ πᾶσα ζωὴ καὶ ὑφ' ἧς εἰς πάντα τὰ ὁπωσοῦν ζωῆς μετέχοντα τὸ ζῆν οἰκείως ἑκάστῳ διασπείρεται. Καὶ γοῦν ἡ τῶν ἀθανάτων ἀγγέλων ζωὴ καὶ ἀθανασία καὶ τὸ ἀνώλεθρον αὐτὸ τῆς ἀγγελικῆς ἀεικινησίας ἐξ αὐτῆς καὶ δι' αὐτὴν καὶ ἔστι καὶ ὑφέστηκε, δι' ἣν καὶ ζῶντες ἀεὶ καὶ ἀθάνατοι λέγονται καὶ οὐκ ἀθάνατοι πάλιν, ὅτι μὴ παρ' ἑαυτῶν ἔχουσι τὸ ἀθανάτως εἶναι καὶ αἰωνίως ζῆν, ἀλλ' ἐκ τῆς ζωοποιοῦ καὶ πάσης ζωῆς ποιητικῆς καὶ συνοχικῆς αἰτίας. Καὶ ὥσπερ ἐπὶ τοῦ ὄντος ἐλέγομεν, ὅτι καὶ τοῦ αὐτοεῖναί ἐστιν αἰών, οὕτω καὶ ἐνθάδε πάλιν, ὅτι καὶ τῆς αὐτοζωῆς ἐστιν ἡ θεία ζωὴ ζωτικὴ καὶ ὑποστατικὴ καὶ πᾶσα ζωὴ καὶ ζωτικὴ κίνησις ἐκ τῆς ζωῆς τῆς ὑπὲρ πᾶσαν ζωὴν καὶ πᾶσαν ἀρχὴν πάσης ζωῆς. Ἐξ αὐτῆς καὶ αἱ ψυχαὶ τὸ ἀνώλεθρον ἔχουσι, καὶ ζῷα πάντα καὶ φυτὰ κατ' ἔσχατον ἀπήχημα τῆς ζωῆς ἔχουσι τὸ ζῆν. Ἠς ἀνταναιρουμένης κατὰ τὸ λόγιον ἐκλείπει πᾶσα ζωή, καὶ πρὸς ἣν καὶ τὰ ἐκλελοιπότα τῇ πρὸς τὸ μετέχειν αὐτῆς ἀσθενείᾳ πάλιν ἐπιστρεφόμενα πάλιν ζῷα γίγνεται. <2> Καὶ δωρεῖται μὲν πρῶτα τῇ αὐτοζωῇ τὸ εἶναι ζωὴ καὶ πάσῃ ζωῇ καὶ τῇ καθ' ἕκαστα τὸ εἶναι οἰκείως ἑκάστην, ὃ εἶναι πέφυκεν. Καὶ ταῖς μὲν ὑπερουρανίαις ζωαῖς τὴν ἄϋλον καὶ