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

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 beings and that not one of the beings, being what it is, ever wishes to destroy this, we ourselves would not speak against this, but would declare that this too is a yearning for peace. For all things love to be at peace and to be united with themselves and to be unmoved and secure in themselves and in their own properties. And perfect peace is also the guardian of the unmingled particularity of each thing, preserving all things through its peace-giving providences free from internal strife and unconfused both in regard to themselves and to one another, and establishing all things in a stable and unswerving power towards their own peace and immobility. <4> And if all things that are moved wish not to be at rest, but to be always moved with their own motion, this too is a yearning for the divine peace of the whole, which preserves all things secure in themselves and guards the particularity and motive life of all things that are moved, so that they are unmoved and secure, in that things which are moved, being at peace with themselves and in the same state, perform their own actions. <5> But if, in speaking of the otherness that comes from a falling away from peace, he maintains that peace is not lovely to all, in the first place, there is nothing among beings that has fallen away completely from all union. For that which is altogether unstable and infinite and ungrounded and undefined is neither a being nor among beings. But if he says that those who delight in strifes and angers and alterations and instabilities are hostile to peace and the goods of peace, these too are held fast by faint images of a peaceful yearning, being troubled by many-moved passions and, desiring without knowledge to bring these to a standstill, they suppose that by the fulfillment of things that are ever flowing away they can bring peace to themselves, who are agitated by the disorder of the pleasures that have mastered them. What might one say about the peace-shedding love for humanity according to Christ? According to which we will no longer learn to make war, neither against ourselves nor against one another nor against angels, but we will even cooperate with them in divine things according to our ability, according to the providence of Jesus, who works "all things in all" and makes an ineffable peace, foreordained from eternity, and reconciles us to himself in spirit and through himself and in him to the Father. Concerning which transcendent gifts it has been sufficiently spoken in the Theological Outlines, with the sacred inspiration of the oracles also bearing additional witness for us. <6> But since you also asked me at another time by letter, what in the world I mean by being-itself, life-itself, wisdom-itself, and you said you were perplexed as to how I sometimes say God is life-itself, and at other times the hypostasis of life-itself, I thought it necessary, O sacred man of God, to release you from this perplexity regarding us. And first, to take up now again what has been said many times, it is not a contradiction to say God is power-itself or life-itself and the hypostasis of life-itself or of peace or of power. For the former are said of him as cause of all beings, from among the beings and especially from the first beings; the latter as being super-essentially above all things, even the first beings. But what, you say, do we mean at all by being-itself or life-itself or as many things as we posit to be absolutely and primordially and to have subsisted first from God? This, we say, is not crooked, but has a straightforward and simple clarification. For we do not say that being-itself, the cause of the being of all beings, is some divine or angelic essence, for only the super-essential is the principle and essence and cause of the being of all beings and of being itself, nor another life-giving divinity besides the super-divine life that is the cause of all things that live and of life-itself, nor, to speak concisely, originating and creative essences and hypostases of beings, which some, improvising, have blurted out as gods and creators of beings, whom, to speak truly and properly, neither did they themselves "know," since they do not exist, nor "their fathers." But we say that being-itself and life-itself and divinity-itself are, in a primary and divine and causal sense, the one super-primary and super-essential principle and cause of all things, but participatively, the providential powers given forth from the unparticipated God, the self-substantiation, the self-vivification,

καὶ οὐκ ἄν ποτε ἑκόντα ἠρεμεῖν ἐθελήσοι. Καὶ εἰ μὲν ἑτερότητα καὶ διάκρισιν ὁ ταῦτα λέγων φησὶ τὴν ἑκάστου τῶν ὄντων ἰδιότητα καὶ ὅτι ταύτην οὐδὲ ἓν τῶν ὄντων ὄν, ὅπερ ἔστιν, ἐθέλει ποτὲ ἀπολλύειν, οὐκ ἂν οὐδὲ ἡμεῖς πρὸς τοῦτο ἀντιφήσομεν, ἀλλὰ καὶ ταύτην εἰρήνης ἔφεσιν ἀποφανούμεθα. Πάντα γὰρ ἀγαπᾷ πρὸς ἑαυτὰ εἰρηνεύειν τε καὶ ἡνῶσθαι καὶ ἑαυτῶν καὶ τῶν ἑαυτῶν ἀκίνητα καὶ ἄπτωτα εἶναι. Καὶ ἔστι καὶ τῆς καθ' ἕκαστον ἀμιγοῦς ἰδιότητος ἡ παντελὴς εἰρήνη φυλακτικὴ ταῖς εἰρηνοδώροις αὑτῆς προνοίαις τὰ πάντα ἀστασίαστα καὶ ἀσύμφυρτα πρός τε ἑαυτὰ καὶ πρὸς ἄλληλα διασώζουσα καὶ πάντα ἐν σταθερᾷ καὶ ἀκλίτῳ δυνάμει πρὸς τὴν ἑαυτῶν εἰρήνην καὶ ἀκινησίαν ἱστῶσα. <4> Καὶ εἰ τὰ κινούμενα πάντα μὴ ἠρεμεῖν, ἀλλὰ κινεῖσθαι ἀεὶ τὴν ἑαυτῶν κίνησιν ἐθέλοι, καὶ τοῦτο ἔφεσίς ἐστι τῆς θείας τῶν ὅλων εἰρήνης τῆς πάντα ἐφ' ἑαυτῶν ἀδιάπτωτα διασωζούσης καὶ τὴν πάντων τῶν κινουμένων ἰδιότητα καὶ κινητικὴν ζωὴν ἀκίνητον καὶ ἄπτωτον φυλαττούσης ἐν τῷ τὰ κινούμενα πρὸς ἑαυτὰ εἰρηνεύοντα καὶ ὡσαύτως ἔχοντα δρᾶν τὰ ἑαυτῶν. <5> Eἰ δὲ τὴν κατ' ἔκπτωσιν εἰρήνης ἑτερότητα λέγων ἰσχυρίζεται μὴ εἶναι πᾶσιν ἐραστὴν τὴν εἰρήνην, μάλιστα μὲν οὐδὲν ἔστι τῶν ὄντων, ὃ πάσης παντελῶς ἑνώσεως ἀποπέπτωκεν. Τὸ γὰρ πάντη ἄστατον καὶ ἄπειρον καὶ ἀνίδρυτον καὶ ἀόριστον οὔτε ὄν ἐστιν οὔτε ἐν τοῖς οὖσιν. Eἰ δὲ τούτους φησὶν εἰρήνῃ καὶ εἰρήνης ἀγαθοῖς ἀπεχθάνεσθαι τοὺς ἔρισι καὶ θυμοῖς καὶ ἀλλοιώσεσι καὶ ἀκαταστασίαις χαίροντας, καὶ οὗτοι ἀμαυροῖς εἰδώλοις εἰρηνικῆς ἐφέσεως διακρατοῦνται πρὸς παθῶν ἐνοχλούμενοι πολυκινήτων καὶ ταῦτα ἱστᾷν ἀνεπιστημόνως ἐφιέμενοι καὶ οἰόμενοι τῇ ἀποπληρώσει τῶν ἀεὶ ἀποῤῥεόντων εἰρηνεύειν ἑαυτοὺς τῇ ἀταξίᾳ τῶν κρατησασῶν ἡδονῶν ἐκταρασσομένους. Τί ἄν τις εἴποι περὶ τῆς κατὰ Χριστὸν εἰρηνοχύτου φιλανθρωπίας; Καθ' ἣν οὐ μὴ μάθωμεν ἔτι πολεμεῖν, οὔτε ἑαυτοῖς οὔτε ἀλλήλοις οὔτε ἀγγέλοις, ἀλλὰ καὶ αὐτοῖς τὰ θεῖα κατὰ δύναμιν συνεργήσωμεν κατὰ πρόνοιαν Ἰησοῦ τοῦ «τὰ πάντα ἐν πᾶσιν» ἐνεργοῦντος καὶ ποιοῦντος εἰρήνην ἄῤῥητον καὶ ἐξ αἰῶνος προωρισμένην καὶ ἀποκαταλλάσσοντος ἡμᾶς ἑαυτῷ ἐν πνεύματι καὶ δι' ἑαυτοῦ καὶ ἐν αὐτῷ τῷ πατρί. Περὶ ὧν ὑπερφυῶν δώρων ἐν ταῖς Θεολογικαῖς ὑποτυπώσεσιν ἱκανῶς εἴρηται προσεπιμαρτυρούντων ἡμῖν καὶ τῆς ἱερᾶς τῶν λογίων ἐπιπνοίας. <6> Ἀλλ' ἐπειδὴ καὶ ἄλλοτέ μου δι' ἐπιστολῆς ἐπύθου, τί ποτε ἄρα φημὶ τὸ αὐτοεῖναι, τὴν αὐτοζωήν, τὴν αὐτοσοφίαν, καὶ πρὸς ἑαυτὸν ἔφης ἀπορῆσαι, πῶς τὸν θεὸν ποτὲ μὲν αὐτοζωήν φημι, ποτὲ δὲ τῆς αὐτοζωῆς ὑποστάτην, ἀναγκαῖον ᾠήθην, ἱερὲ τοῦ θεοῦ ἄνθρωπε, καὶ ταύτης σε τῆς ἐφ' ἡμῖν ἀπορίας ἀπολῦσαι. Καὶ πρῶτον μέν, ἵνα τὰ μυριόλεκτα καὶ νῦν ἀναλάβωμεν, οὐκ ἔστιν ἐναντίον αὐτοδύναμιν ἢ αὐτοζωὴν εἰπεῖν τὸν θεὸν καὶ τῆς αὐτοζωῆς ἢ εἰρήνης ἢ δυνάμεως ὑποστάτην. Τὰ μὲν γὰρ ἐκ τῶν ὄντων καὶ μάλιστα ἐκ τῶν πρώτως ὄντων ὡς αἴτιος πάντων τῶν ὄντων λέγεται, τὰ δὲ ὡς ὑπὲρ πάντα καὶ τὰ πρώτως ὄντα ὑπερὼν ὑπερουσίως. Τί δὲ ὅλως, φῄς, τὸ αὐτοεῖναι λέγομεν ἢ τὴν αὐτοζωὴν ἢ ὅσα ἀπολύτως καὶ ἀρχηγικῶς εἶναι καὶ ἐκ θεοῦ πρώτως ὑφεστηκέναι τιθέμεθα; Τοῦτο δέ, φαμέν, οὐκ ἔστιν ἀγκύλον, ἀλλ' εὐθὺ καὶ ἁπλῆν τὴν διασάφησιν ἔχον. Oὐ γὰρ οὐσίαν τινὰ θείαν ἢ ἀγγελικὴν εἶναί φαμεν τὸ αὐτοεῖναι τοῦ εἶναι τὰ ὄντα πάντα αἰτίαν, μόνον γὰρ τοῦ εἶναι πάντα τὰ ὄντα καὶ αὐτὸ τὸ εἶναι τὸ ὑπερούσιον ἀρχὴ καὶ οὐσία καὶ αἴτιον, οὐδὲ ζωογόνον ἄλλην θεότητα παρὰ τὴν ὑπέρθεον πάντων, ὅσα ζῇ, καὶ τῆς αὐτοζωῆς αἰτίαν ζωὴν οὔτε, συνελόντα εἰπεῖν, ἀρχικὰς τῶν ὄντων καὶ δημιουργικὰς οὐσίας καὶ ὑποστάσεις, ἅς τινες καὶ θεοὺς τῶν ὄντων καὶ δημιουργοὺς αὐτοσχεδιάσαντες ἀπεστομάτισαν, οὕς, ἀληθῶς καὶ κυρίως εἰπεῖν, οὔτε αὐτοὶ «ᾔδεισαν», ἅτε δὴ οὐκ ὄντας, οὔτε «οἱ πατέρες αὐτῶν». Ἀλλ' αὐτοεῖναι καὶ αὐτοζωὴν καὶ αὐτοθεότητά φαμεν ἀρχικῶς μὲν καὶ θεϊκῶς καὶ αἰτια τικῶς τὴν μίαν πάντων ὑπεράρχιον καὶ ὑπερούσιον ἀρχὴν καὶ αἰτίαν, μεθεκτῶς δὲ τὰς ἐκδιδομένας ἐκ θεοῦ τοῦ ἀμεθέκτου προνοητικὰς δυνάμεις τὴν αὐτοουσίωσιν, αὐτοζώωσιν,