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

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, and by the fact that the infinite and infinitely-produced powers could never blunt the beyond-infinite production of His power-making power, and by the unutterable and unknown and inconceivable nature of His all-surpassing power which through an excess of the possible both empowers weakness and holds together and sustains the last echoes of itself, just as we see in the case of perceptible powers, that the most brilliant lights reach even to the dimmest visions, and they say that the loudest of sounds penetrate even ears that do not very easily perceive sounds. For that which is wholly unable to hear is not hearing, and that which is entirely unable to see is not sight. <3> Now this infinitely-powerful distribution of God proceeds into all beings, and there is none of the beings that is completely deprived of having some power, but it has either an intellectual or a rational or a perceptive or a vital or an essential power, and even being-itself, if one may say so, has its power to be from the super-essential Power. <4> From It are the godlike powers of the angelic orders, from It they have their being unchangeably and all their intellectual and immortal perpetual motions, and their very steadfastness and their undiminished desire for the good they have received from the infinitely-good Power, since It grants them the power both to be these things and to desire always to be and the very power to desire to be always able. <5> And the gifts of the unfailing Power proceed also to humans and animals and plants and the whole nature of the universe, and empowers things that are united towards their mutual friendship and communion, and things that are distinct to exist each according to its own principle and definition, unconfused and unmixed, and preserves the orders and dispositions of the universe for their own good, and keeps the immortal lives of the angelic unities unharmed, and keeps the celestial and luminiferous and stellar substances and orders unalterable, and makes it possible for eternity to exist, and distinguishes the revolutions of time by their progressions, but brings them together by their restorations, and makes the powers of fire unquenchable, and the flows of water unfailing, and sets the bounds of the diffusion of air, and establishes the earth upon nothing, and keeps its life-giving birth-pangs incorruptible, and preserves the harmony and mixture of the elements in one another unconfused and undivided, and holds together the bond of soul and body, and stirs up and sustains the nutritive and growth powers of plants, the essential powers of all things, and secures the indissoluble stability of the universe, and It bestows deification itself, providing the power for this to those who are being deified. And in general, there is absolutely nothing among beings that is deprived of the all-ruling security and embrace of the divine Power. For that which has absolutely no power neither is, nor is anything, nor has it any position at all. <6> And yet Elymas the magician says: "If God is all-powerful, how is it said by your theologian that He is unable to do something?" He rails against the divine Paul for saying that God "cannot deny himself." But in putting this forward I am very fearful, lest I be convicted of the folly of demolishing the weak sand-castles of playing children, and as if hastening to take aim at some unattainable target of the theological meaning concerning this. For self-denial is a falling away from truth, and truth is being, and the falling away from truth is a falling away from being. If, therefore, truth is being, and the denial of truth is a falling away from being, God cannot fall away from being, and non-being is not, so that one might say, He cannot be unable, and He does not know non-knowing by way of privation. Which this sophist, not understanding, imitates those athletes who are invincibly inexperienced, who often, supposing their antagonists to be weak according to their own opinion, and shadow-boxing bravely against them in their absence, and boldly striking the air with empty blows, think they have conquered their opponents and proclaim themselves victors, not even knowing their power. But we, aiming at the theologian's meaning as far as possible, praise the beyond-powerful God as all-powerful, as blessed and only potentate, as ruling in His dominion of the

αὐτοδύναμιν εἶναι καὶ τῷ ὑπερδύνασθαι καὶ ἀπειράκις ἀπείρους τῶν οὐσῶν δυνάμεων ἑτέρας παραγαγεῖν καὶ τῷ μὴ ἄν ποτε δυνηθῆναι τὰς ἀπείρους καὶ ἐπ' ἄπειρον παραγομένας δυνάμεις τὴν ὑπεράπειρον αὐτοῦ τῆς δυναμοποιοῦ δυνάμεως ἀμβλῦναι ποίησιν, καὶ τῷ ἀφθέγκτῳ καὶ ἀγνώστῳ καὶ ἀνεπινοήτῳ τῆς πάντα ὑπερεχούσης αὐτοῦ δυνάμεως ἢ διὰ περιουσίαν τοῦ δυνατοῦ καὶ τὴν ἀσθένειαν δυναμοῖ καὶ τὰ ἔσχατα τῶν ἀπηχημάτων αὐτῆς συνέχει καὶ διακρατεῖ καθάπερ καὶ ἐπὶ τῶν κατ' αἴσθησιν δυνατῶν ὁρῶμεν, ὅτι τὰ ὑπέρλαμπρα φῶτα καὶ μέχρι τῶν ἀμβλειῶν ὁράσεων φθάνει, καὶ τοὺς μεγάλους φασὶ τῶν ψόφων καὶ εἰς τὰς μὴ λίαν εὐκόλως τῶν ἤχων ἀντιλαμβανομένας ἀκοὰς εἰσδύεσθαι. Τὸ γὰρ πάντη ἀνήκοον οὐδὲ ἀκοὴ καὶ τὸ καθόλου μὴ βλέπον οὐδὲ ὅρασις. <3> Aὕτη δ' οὖν ἡ ἀπειροδύναμος τοῦ θεοῦ διάδοσις εἰς πάντα τὰ ὄντα χωρεῖ, καὶ οὐδὲν ἔστι τῶν ὄντων, ὃ παντελῶς ἀφῄρηται τὸ ἔχειν τινὰ δύναμιν, ἀλλ' ἢ νοερὰν ἢ λογικὴν ἢ αἰσθητικὴν ἢ ζωτικὴν ἢ οὐσιώδη δύναμιν ἔχει, καὶ αὐτὸ δέ, εἰ θέμις εἰπεῖν, τὸ εἶναι δύναμιν εἰς τὸ εἶναι ἔχει παρὰ τῆς ὑπερουσίου δυνάμεως. <4> Ἐξ αὐτῆς εἰσιν αἱ θεοειδεῖς τῶν ἀγγελικῶν διακόσμων δυνάμεις, ἐξ αὐτῆς καὶ τὸ εἶναι ἀμεταπτώτως ἔχουσι καὶ πάσας αὐτῶν τὰς νοερὰς καὶ ἀθανάτους ἀεικινησίας καὶ τὸ ἀῤῥεπὲς αὐτὸ καὶ τὴν ἀνελάττωτον ἔφεσιν τοῦ ἀγαθοῦ πρὸς τῆς ἀπειραγάθου δυνάμεως εἰλήφασιν αὐτῆς ἐφιείσης αὐτοῖς τὸ δύνασθαι καὶ εἶναι ταῦτα καὶ ἐφίεσθαι ἀεὶ εἶναι καὶ αὐτὸ τὸ δύνασθαι ἐφίεσθαι τοῦ ἀεὶ δύνασθαι. <5> Πρόεισι δὲ τὰ τῆς ἀνεκλείπτου δυνάμεως καὶ εἰς ἀνθρώπους καὶ ζῷα καὶ φυτὰ καὶ τὴν ὅλην τοῦ παντὸς φύσιν καὶ δυναμοῖ τὰ ἡνωμένα πρὸς τὴν ἀλλήλων φιλίαν καὶ κοινωνίαν καὶ τὰ διακεκριμένα πρὸς τὸ εἶναι κατὰ τὸν οἰκεῖον ἕκαστα λόγον καὶ ὅρον ἀσύγχυτα καὶ ἀσύμφυρτα καὶ τὰς τοῦ παντὸς τάξεις καὶ εὐθημοσύνας εἰς τὸ οἰκεῖον ἀγαθὸν διασώζει καὶ τὰς ἀθανάτους τῶν ἀγγελικῶν ἑνάδων ζωὰς ἀλωβήτους διαφυλάττει καὶ τὰς οὐρανίας καὶ φωστηρικὰς καὶ ἀστρῴους οὐσίας καὶ τάξεις ἀναλλοιώτους καὶ τὸν αἰῶνα δύνασθαι εἶναι ποιεῖ καὶ τὰς τοῦ χρόνου περιελίξεις διακρίνει μὲν ταῖς προόδοις, συνάγει δὲ ταῖς ἀποκαταστάσεσι καὶ τὰς τοῦ πυρὸς δυνάμεις ἀσβέστους ποιεῖ καὶ τὰς τοῦ ὕδατος ἐπιῤῥοὰς ἀνεκλείπτους καὶ τὴν ἀερίαν χύσιν ὁρίζει καὶ τὴν γῆν ἐπ' οὐδενὸς ἱδρύει καὶ τὰς ζωογόνους αὐτῆς ὠδῖνας ἀδιαφθόρους φυλάττει καὶ τὴν ἐν ἀλλήλοις τῶν στοιχείων ἁρμονίαν καὶ κρᾶσιν ἀσύγχυτον καὶ ἀδιαίρετον ἀποσώζει καὶ τὴν ψυχῆς καὶ σώματος σύνδεσιν συνέχει καὶ τὰς τῶν φυτῶν θρεπτικὰς καὶ αὐξητικὰς δυνάμεις ἀνακινεῖ καὶ διακρατεῖ τὰς οὐσιώδεις τῶν ὅλων δυνάμεις καὶ τὴν τοῦ παντὸς ἀδιάλυτον μονὴν ἀσφαλίζεται καὶ τὴν θέωσιν αὐτὴν δωρεῖται δύναμιν εἰς τοῦτο τοῖς ἐκθεουμένοις παρέχουσα. Καὶ ὅλως οὐδὲν ἔστι καθόλου τῶν ὄντων τὴν παντοκρατορικὴν ἀσφάλειαν καὶ περιοχὴν τῆς θείας δυνάμεως ἀφῃρημένον. Τὸ γὰρ καθόλου μηδεμίαν δύναμιν ἔχον οὔτε ἔστιν οὔτε τι ἔστιν οὔτε ἔστι τις αὐτοῦ παντελῶς θέσις. <6> Καίτοι φησὶν Ἐλύμας ὁ μάγος· Eἰ παντοδύναμός ἐστιν ὁ θεός, πῶς λέγεταί τι μὴ δύνασθαι πρὸς τοῦ καθ' ὑμᾶς θεολόγου; Λοιδορεῖται δὲ τῷ θείῳ Παύλῳ φήσαντι μὴ δύνασθαι τὸν θεὸν «ἑαυτὸν ἀρνήσασθαι». Προθεὶς δὲ τοῦτο λίαν ὀῤῥωδῶ, μὴ καὶ ἀνοίας ὀφλήσω γέλωτα παίδων ἀθυρόντων οἰκοδομήματα καὶ ἐπὶ ψάμμου καὶ ἀσθενῆ καταλύειν ἐπιχειρῶν καὶ ὥσπερ τινὸς ἀνεφίκτου σκοποῦ καταστοχάζεσθαι σπεύδων τῆς περὶ τούτου θεολογικῆς διανοίας. Ἡ γὰρ ἑαυτοῦ ἄρνησις ἔκπτωσις ἀληθείας ἐστίν, ἡ δὲ ἀλήθεια ὄν ἐστι καὶ ἡ τῆς ἀληθείας ἔκπτωσις τοῦ ὄντος ἔκπτωσις. Eἰ τοίνυν ἡ ἀλήθεια ὄν ἐστιν, ἡ δὲ ἄρνησις τῆς ἀληθείας τοῦ ὄντος ἔκπτωσις, ἐκ τοῦ ὄντος ἐκπεσεῖν ὁ θεὸς οὐ δύναται, καὶ τὸ μὴ εἶναι οὐκ ἔστιν, ὡς ἄν τις φαίη, τὸ μὴ δύνασθαι οὐ δύναται καὶ τὸ μὴ εἰδέναι κατὰ στέρησιν οὐκ οἶδεν. Ὅπερ ὁ σοφὸς οὐκ ἐννοήσας μιμεῖται τοὺς τῶν ἀθλητῶν ἀπειρονίκας, οἳ πολλάκις ἀσθενεῖς εἶναι τοὺς ἀνταγωνιστὰς ὑποθέμενοι κατὰ τὸ δοκοῦν ἑαυτοῖς καὶ πρὸς ἀπόντας αὐτοὺς ἀνδρείως σκιαμαχοῦντες καὶ τὸν ἀέρα διακένοις πληγαῖς εὐθαρσῶς καταπαίοντες οἴονται τῶν ἀντιπάλων αὐτῶν κεκρατηκέναι καὶ ἀνακηρύττουσιν ἑαυτοὺς οὔτε εἰδότες τὴν ἐκείνων δύναμιν. Ἡμεῖς δὲ τοῦ θεολόγου κατὰ τὸ ἐφικτὸν στοχαζόμενοι τὸν ὑπερδύναμον θεὸν ὑμνοῦμεν ὡς παντοδύναμον, ὡς μακάριον καὶ μόνον δυνάστην, ὡς δεσπόζοντα ἐν τῇ δυναστείᾳ αὐτοῦ τοῦ