The Works of Dionysius the Areopagite (Divine Names, Celestial Hierarchy, Mystical Theology)

may be around It and dependent upon It, as cause, as beginning, as end. And Itself, according to the Divine saying, may be the “all in all,” and truly sung as of all, producing, directing, perfecting, and sustaining—acting as guard, and shrine, and turning all things towards Itself—and that uniformly, irresistibly, and pre-eminently. For It is not only the cause of sustenance, life, or perfection—so that from this or that forethought alone the Goodness above Name should be named—but It previously embraced in Itself all things existing, absolutely and without limit, by the complete benefactions of His one and all-creating forethought, and by all created things in joint accord It is celebrated and named.

SECTION VIII.

Further also, the Theologians Theologians: writers of sacred scripture or inspired teachers do not honor only the names of God which are given from universal or particular Providences, or objects of His forethought; but also from certain occasional Divine Visions, in the sacred temples or elsewhere, which enlightened the initiated or the Prophets, they name the surpassing bright Goodness which is above name after one or other causes and powers. They clothe It in forms and shapes of man, or fire, or electron original: "ἤλεκτρον" (amber or a brilliant metal alloy), and celebrate Its eyes and ears, and locks of hair, and countenance, and hands, and back, and wings, and arms, and hinder parts, and feet. Also they assign to It crowns Letter to Titus. and seats, and drinking vessels and bowls, and certain other things mystical, concerning which, in our Symbolic Theology, we will speak as best we can. But