The Complete Works of Saint Dionysius the Areopagite

Negations are more truly predicated of God.

...lest we remain ignorant of that invisible and ineffable infinity. Since, therefore, negations original: "negationes." This refers to "Negative Theology," the idea that we can only describe God by what He is not (e.g., infinite/not-finite, invisible/not-visible) because God is beyond all human concepts. in divine matters are true, while affirmations are incongruous, the explanation of invisible things through dissimilar depictions is better suited to the obscurity of these secrets. Indeed, such sacred descriptions of the scriptures do not dishonor, but rather adorn the celestial decorations, for they explain them through dissimilar fictions of forms; by these very means, they declare that the divine excels all material things in a way that is super-mundane original: "supermundialiter." This means "above or beyond the physical world.".

Absurd similarities lift the mind more.

Moreover, that absurd similarities original: "absonae similitudines." Dionysius argues that "ugly" or "absurd" images (like a worm or a wild animal) are actually better for spiritual growth than "beautiful" ones (like a golden man), because they force the mind to look past the physical image to the spiritual truth. raise our minds more effectively is something that no sensible person, I think, will deny. For when more noble forms are used in portrayals, it is believable that some people might err—those who imagine that the heavenly natures are of a certain golden appearance, or like men shining, beautiful with brilliance, dressed in splendid clothing, harmlessly radiating a certain fire, or whatever other such forms there are by which Theology original: "Theologia." In this context, Dionysius usually means "the authors of the Holy Scriptures." has represented the celestial minds.

To prevent this from happening to those who have grasped in their minds nothing higher than those beautiful and showy things that appear, the wisdom of the holy theologians—which has the power to lead us upward—holily descends to these "absurd dissimilitudes." It does not allow the material part of our nature to rest and be satisfied by clinging to those unbecoming images, but by the very deformity of the figures, it excites and stimulates the higher portion of the soul. It makes it seem like a sacrilege—unlikely even to those strongly attached to earthly things—that those super-celestial and divine things (which are seen with wonder in symbols) could in truth be similar to such absurd forms. Furthermore, this also must be known: that

Nothing is without a share in goodness.

nothing of the things that exist is entirely without a share in goodness...