Pseudo-Dionysius and the Metaphysics of Aquinas

157 Pages·1992·8.57 MB·English

by  Fran O'Rourke

STUDIEN UND TEXTE PSEUDO-DIONYSIUS
ZUR GEISTESGESCHICHTE
AND
DES MITTELALTERS
THE METAPHYSICS OF AQUINAS
HERAUSGEGEBEN VON
Dr. ALBERT ZIMMERMANN
PROFESSOR AN DER UNIVERSITAT KOLN
BY
BAND XXXII
PSEUDO-DIONYSIUS
AND
FRAN O'ROURKE
THE METAPHYSICS OF AQUINAS
EJ. BRILL
LEIDEN • NEW YORK' KOLN
1992
ublished with financial support from T~e l'{ational Upivepity of Ireland and The
acuIty of Arts, University College Dublin: '
he paper in this book meets the guidelines for permanence and durability of the
ommittee on Production Guidelines for Book Longevity of the Council on Library
esources.
Library of Congress Cataloging-in-Publication Data
I'Rourke, Fran.
Pseudo-Dionysius and the metaphysics of Aquinas / by Fran
O'Rourke.
p. cm. - (Studien und Texte zur Geistesgeschichte des
Mittelalters. ISSN 0169-8125 ; Bd. 32)
Revision of thesis {Ph. D.)-Hoger Instituut voor Wijsbegeerte,
Leuven.
Includes bibliographical references and index.
ISBN 9004094660 (alk. paper)
l. Pseudo-Dionysius, the Areopagite-Influence. 2, Thomas,
Aquinas, Saint, 1225?-1274. 3, Metaphysics-History. 1. Title.
II. Series.
BR65.D66076 1992
186'.4-dc20 92-13959
eIP
ISSN 0169-8125
ISBN 90 04 09466 0
© Copyright 1992 by EJ. Brill, £eiden, The Netherlands
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PRINTEO IN THE NETHERLANDS
CONTENTS
List of Abbreviations .................................................
XI
Preface .............................................................. Xlll
PART ONE
KNOWLEDGE OF GOD
I KNOWLEDGE OF GOD IN PSEUDO-DIONYSIUS ....... 3
Reason and Revelation ...................................... 3
Causality and the Knowledge of God ........................ 7
Positive and Negative Names of God ........................ 14
Priority of Negation ........................................ 16
II DIONYSIAN ELEMENTS IN AQUINAS' DISCOVERY
OF GOD .................................................... 22
Reason and Revelation ...................................... 22
The Triplex Via of Divine Names ............................ 31
The Principle of Similitude ................................... 41
Participation: Ground of Predication ......................... 44
Primacy of Negative Knowledge ............................. 48
PART TWO
TRANSCENDENCE OF BEING AND THE GOOD
III THEARCHIA: THE TRANSCENDENT GOOD ........... 65
Transcendence of God as Being .............................. 68
I •
Transcendence of God Beyond BeIng ........................ 76
God as Non-Being ........................................... 79
God Beyond Being and Non-Being .......................... 80
The Meaning of 'Non-Being' for Dionysius .................. 82
CONTENTS CONTENTS IX
V AQUINAS: BEING, NON-BEING AND THE GOOD 85 IX CREATIVE DIFFUSION IN AQUINAS 225
The Notion of the Good .................................... . 85 Divine Good as Origin of Creation ....................... .. 225
Aquinas' Interpretation of Dionysius' Non-Being ........... . 89
Emanation and Return of Creatures ...................... .. 234
Matter as Non-Being ................................... . 89
Diffusion of the Good: Efficient or Final Causation? ...... . 241
God as Non-Being ......... : ............................ . 94
God's Creative Freedom .................................. .. 250
Potency as Non-Being .................................. . 95
Presence and Transcendence of God ...................... .. 255
Being as First Desired ...................................... . 97
Hierarchy and Order of Beings ........................... .. 260
Goodness, Being and Causality ............................. . 99
Primacy of Being ........................................... . 109
. : \
EPILOGUE ......................................................... 275
PART THREE BIBLIOGRAPHY ................................................... 277
INDEX OF PROPER NAMES ..................................... 299
TRANSCENDENT CAUSALITY AND EXISTENCE
V UNITY OF DIVINE CAUSATION IN DIONYSIUS ....... 117
Dionysius, Aquinas and Exodus 3, 14 .......... ,......... 130
VI DIONYSIAN ELEMENTS IN AQUINAS' NOTION
OF BEING .................................................. 133
Universal Being: the First Created Perfection ................ 133
The Meaning of Esse Commune .............................. 143
Esse Commune and ipsum Esse Subsistens .................... 148
Virtus Essendi: Intensive Being in Dionysius and Aquinas .... 155
Virtual Quantity: the Language of Esse Intensivum ...... 156
Virtual intensity of Being ................................ 167
Esse Intensivum: Primary Act and Perfection ............ 174
Dionysius. Source of Aquinas' intensive Notion of Being .. 180
VII GOODNESS OF GOD AS SUBSISTENT BEING .......... 188
Divine Identity, Simplicity and Immutability ................. 197
Divine Perfection.... . . ... . . ........ . . ... .. . . . .. . ....... . . . .. 198
Aquinas and the Good beyond Being ........................ 20 I
PART FOUR
CREATIVE DIFFUSION OF THE GOOD
VIII PSEUDO·DIONYSIUS: THE CYCLE OF CREATION 215
.1
.,
\
ABBREVIA nONS
Pseudo-Dionysius
DN Divine Names
CH . Celestial Hierarchy
Ep. Letters
MT Mystical Theology
PG Patrologia Graeca
St Thomas Aquinas
Camp. Thea!. Compendium Theologiae
De Reg. Princip. De Regimine ·Principum
De Spirit. Creal. Quaestio disputata de spiritualibus creaturis
De Subst. Separ. De suhstantiis separatis
In Boeth. de Trin. In librum Boethii de Trinitate expositio
In de Causis In librum de causis expositio
In DN In librum Dionysii de divinis nominibus expositio
In Metaph. In duodecim tibras Metaphysicorum Aristotelis expositio
In Peri. Herm. In libros Peri Hermeneias Aristotelis expositio
In Physic. In octo libros Physicorum Aristotelis expositio
In Poster. Anal. In tibros Posteriorum Analyticorum Aristotelis expositio
In Sent. Scriptum super Sententiis magistri Petri Lombardi
ST Summa Theologiae
.,
PREFACE
The sun, Aquinas remarks in his Commentary on the Divine Names, is
itself too powerful to look at, and is best viewed as it is reflected upon
the mountain peaks or fills the clouds with light. The Holy Mountain
of Athas was resplendent in the first light of dawn and the clouds were
filled with ochre rays from the sun which was not yet visible. The small
caYque had left the pier below the Monastery of Megiste Lavra while it
was still dark and made its way slowly southwards along the coast. Out
of the shelter of the isthmus the craft was hit by the fury of a sudden
storm, and thrown from crest to trough by wave after wave which
crashed with fury from the west. One recalled the fate of Xerxes' fleet
as it sailed around this same promontory. Relieved to dock in the
nearest harbour, we made our way up the steep and rocky-but
altogether safe-path to the Monastery of Saint Dionysius, which was
perched like a fortress some hundreds of feet above the ocean.
The reading at mealtime in the Trapezaria an hour later held no
special significance at first, but on hearing the words "Arwq LilovVO"LOq,
6 'An:o(J"roA-oq IIavA-oq, "Ayvwmoq EIsaq, even the name of IIpodoq,
I was seized with excitement and curiosity-a frisson more overwhelming
than the fear of the early morning. A friendly monk explained that the
reading concerned the life of an ancient bishop of Athens who had
been a disciple of St Paul; he was a sacred writer, renowned for his
•
treatises on contemplation and the life of monks. The text explained
that a writer of the fifth century had relied greatly upon these writings
but lacked the grace to acknowledge his debt. Today the feast of this
holy man was being celebrated.
But surely, I exclaimed, no one still believed that this writer was the
disciple of St Paul! Had not modern research, with all its means of
historical critique, shown beyond doubt that these writings belonged to
a later writer who had indeed relied upon the work of Proclus. My
question offended; 'Man of little faith!' I was guilty of blasphemy
whether by irreverence or disbelief I was unsure-but judged that
courtesy to my host called for silence. I nodded in agreement that
science is no measure in matters of belief. Reason must bow before the
testimony of faith and tradition. Indeed, if proof were needed, I was
told, were not some bones of Saint Dionysius, including his skull and
xiv PREFACE PREFACE xv
a portion of a finger, still preserved in another monastery on Athos, to vision embracing the finite and the infinite, depicting the universe in its
be venerated on that very day? procession from, and return to, the Absolute, and according to each
I examined the lectionary as soon as I could.' The page was opened grade of reality, including man, its place in the hierarchy of being.
at October 3rd! Had I lost track of the days, thinking it was October Part I of this book also begins with the question of knowledge about
16th? I recalled the difference between the calendars of East and West. God. In Chapter 1 we examine the value attached by Dionysius to
At the ceremony in the afternoon the monks intoned the life and philosophy in the discovery of the divine and establish that, within the
encomium of Dionysius, relating among other things his presence with horizon of revelation, he .grants an autonomous role to philosophical
the apostles at the dormition of the Blessed Virgin.2 Listening to the reflection. This is based upon the relation of causality: God both reveals
monks chant the solemn hymns in praise of Dionysius, my appreciation and conceals himself in creation; on this dual status of creatures is
of his work was transformed. The myth still survived in this remote grounded the renowned distinction of positive and negative theology.
haven of fervour and devotion, palpably attested to by the scent of Primacy is accorded to the negative path, since God is the transcendent
incense and the glow of oil-lamps before the icons of this holy man. It Good beyond all reality. In Chapter 2 we study Aquinas' appraisal of
survived, not as a myth, but as a history of love and veneration. For this doctrine. Granting primacy likewise to negative knowledge, he
how many centuries had these hymns been sung in unbroken tradition? refines Dionysius' apophatic doctrine by grounding it in the positive
Dionysius assumed for me at that moment a new significance and value of existence, which is capable of unfolding the reality of God,
actuality. I had a forceful appreciation of the significance of Dionysius who-precisely as Being itself-is beyond the range of human thought.
for Aquinas, who was pr9f-oundly influenced by his writings and Part II examines the nature and transcendence of God. For Dionysius,
personality. Like the monks of Athos, whose veneration of Dionysius God is supreme goodness beyond Being and Non-Being. We study this
now seemed so strange, so Aquinas had also experienced the draw of doctrine in Chapter 3, and consider in particular his understanding of
the ancient writer. I saw that, regardless of its authorship, the Corpus 'non-being'. In Chapter 4 we examine Aquinas' reaction to this, together
Dionysiacum was still a living tradition, with a power for truth and with his arguments for the primacy of Being. Part III, 'Transcendent
inspiration. Despite the falsehood of their apostolic authority, the works Causality and Existence', begins by examining Dionysius' influence on
of Dionysius have a timeless message and a quiet power to draw those Aquinas in two doctrines: the immediacy and universality of God's
who read them closer to the divine secrets of the universe. causation (Chapter 5), and the primacy of existence as the first
One of the many questions which I do not touch upon in the present perfection of creation (Chapter 6). Aquinas' notions of esse commune,
study is the identity of the Pseudo-Dionysius. My interest is directed virtus essendi, and esse intensivum are considered at some length. All of
exclusively toward the philosophic vision of his writings and their these doctrines, which show the inspiration of Dionysius, are unified
influence upon Aquinas. Aquinas' interest in Dionysius is itself many more profoundly in Aquinas' theory of God as subsistent and absolute
sided, extensive and profound. He refers to the Corpus Dionysiacum in Being. This is examined in Chapter 7, at which point we are in a
his elucidation of many theological doctrines; his speculations both on position to review more adequately Aquinas' perspective on Being and
evil and aesthetic beauty are largely derived from Dionysius. Most of 'non-being' .
the literature on Dionysius and Aquinas deals with the question of Part IV deals with creation as the cyclic diffusion of the Good in
knowledge and language about God. Few deal with the global influence Pseudo-Dionysius and St Thomas. Chapter 8 outlines Dionysius' vision
of Dionysius on the metaphysics of- Aquinas: this influence, however, of creation as a cyclic process, and in Chapter 9 we observe the
extends to such. central questions as the very nature of existence, the importance of this motif as an inspiration for Aquinas' universal vision.
hierarchy of beings, the nature of God and the theory of creation. It is Specific questions concerning creation are considered: the freedom of
my aim to show that, in the encounter of Aquinas with Dionysius, creation and the diffusion of goodness, the emanation and return of
there emerges an integral and comprehensive vision of- existence, a creatures, the relation of God to creation, and the hierarchic order and
harmony of the universe of beings. In each of these aspects I seek to
illustrate both the central influence of Dionysius and the originality of
Aquinas' vision. An underlying motif, which provides a background to
"0 Mtyaq XrJvalgaplOT~q rift; 'Op8086lgorJ 'Ef(KA71uiaq, I. Athens, 1981. pp. 62-109.
our enquiry, is the point at which the two writers diverge, namely, the
~his is printed in PG IV, 577·84: Blot; f(ai Eyf(mpfOV roD lirlov ..1tOvrJo"iorJ
'ApelOtraritorJ. 'EK rrov f.lTJvairov tij~ tv '.EU~81 'EKd71cria~, P71vO~ o1(tO){3piorJ t6 r'.
xvi PREFACE
primacy accorded by each, respectively to the Good or to Being as the
highest principle of reality.
The present work is a revised version of a doctoral dissertation,
submitted to the Hoger Instituut voor Wijsbegeerte, Leuven, under the
guidance of Professor Gerard Verbeke, who generously placed at my
disposal his profound and extensive knowledge of classical and medieval
philosophy. To him I express my warmest gratitude for his keen
interest, constant support and encouragement. It is a privilege and
pleasure to record my deep personal gratitude to Most Reverend
Desmond Connell, Archbishop of Dublin, former Head of the
Department of Metaphysics, University College, Dublin, for his many
kindnesses while I was a member of his Department. Invited to be
external member of the examination jury, he read my dissertation with
PART ONE
the closest possible attention and subsequently made many valuable
suggestions. I record my sincere thanks to Professor -Urbain Dhondt,
President of the Hoger Instituut voor Wijsbegeerte, for his kind KNOWLEDGE OF GOD
attention in many ways. I thank his successor, Professor Carlos Steel,
both for his expert advice during the early stages of my research and
for his valuable comments as examiner.
Portions of my dissertation were developed and expanded into article
form for the journal Dionysius (1991), and the volume The Relationship
between Neopiatonism and Christianity (Dublin, 1992). I am grateful to
the editors of these publications for permission to incorporate this
material. I wish to thank Dr Deirdre Carabine, Dr John Chisholm, Dr
Colm Connellan, Dr Gerald Hanratty and Dr Brendan Purcell, of
University College Dublin, for their instructive comments. I record my
grateful appreciation to Dr Koen Verrycken and Professor Andrew
Smith for help with the printing of the Greek passages. My thanks are
due in a special way to Professor Werner Beierwaltes, who showed keen
interest in my work and facilitated me in many ways during the
academic year 1984-85 which I spent at the Ludwig-Maximilians
UniversiHit, Munich.
The opportunity of spending several years in Leuve.n was due to
scholarships from the Katholieke Universiteit te Leuven and the Belgian
Ministerie van Nederlandse Cuttuur. I express my sincere thanks to
these institutions. I am grateful to University College Dublin for
sabbatical leave to complete this study. My stay in Munich was partly
financed by the Deutscher Akademischer Austauschdienst. For financial
support towards publication, I gratefully acknowledge grants from the
National University of Ireland and the Faculty of Arts, University
College Dublin. I express my appreciation to Professor Albert
Zimmermann, who accepted the work for the present series. My thanks
to Brunswick Press, Dublin, who prepared the text for press.
The dedication of this book, finally, is a very inadequate attempt to
return the least repayable debt of all.
CHAPTER ONE
KNOWLEDGE OF GOD IN PSEUDO-DIONYSIUS
REASON AND REVELA nON
We begin our enquiry into the metaphysics of the Pseudo-Dionysius
and Aquinas with the primary question of metaphysical knowledge,
more specifically, knowledge of the metaphysical absolute. It is in this
significant area that. we first discover in Aquinas the deep-running
presence of Dionysius' Neoplatonism. Aquinas appropriates from
Dionysius the entire method of his naturaC-philosophy of God, of
knowing and not-knowing, while yet transformin and transfiguring,
however-su y, certain elements In accordance with his own theory of
knowledge and being, These modifications will emerge as we consider
Aqumas' reaction and the measure of his indebtedness to the Pseudo
Areopagite,
Dionysius is keenly aware from the start of the humble value of his
endeavour, yet the dutiful dignit of his task 0 se rch 0 e
aid of reason and s are with his fel1ow' bum?:RS a deeper knowledge of r .
God. Thus we may have, he believes, what he himself has called a 'IoS(
l1.ivine philosophy, i.e. a 'reflection on the intelligihle divine thingsr. And
I
while Its fruits are meagre in view of the unfathomed mystery of the
divine, or indeed even in comparison with the merits of mystical
experience, it is incumbent upon us to exercise diligently whatever
power has been given us to know God. This twofold aspect of the
1 3, 3. 93. References to Dionysius' Divine Names and to Aquinas' In Librum Reati
Dionysii De Divinis Nominibus are distinguished by using Arabic numerals for chapter
and paragraph of Dionysius' work, and Roman numerals for chapter and lectio of
Aquinas' Commentary. When given, the third number (Arabic) refers to the paragraph
of the author's text in the Marietti edition. Thus, for example, '4, 2, 108', refers to the
second paragraph of Chapter 4, Divine Names. as printed in paragraph 108 of Pera's
edition, and 'IV, ii, 295' to Aquinas' commentary on this passage (see Pera's edition. pp.
95-6). It is therefore normally not necessary to give the title of these works when referring
to them in footnotes. References to other works of Dionysius are according to the Migne
. edition.
4 CHAPTER ONE
KNOWLEDGE OF GOD IN PSEUDO-DIONYSIUS 5
CD
philosopher's vocation, the humility of his enquiry into the nature of
The Good is not absolutely incommunicable to everything. By itself it
God and the duty to seek him in the measure given to us, is an express generously reveals a firm, transcendent ray, granting enlightenments
command of God: G9 proportionate to each being, and thereby draws sacred minds upward to its
permitted contemplation, to participation and to the state of becoming like
The splendid arrangement of divine laws commands it. We are told not to
it. '
busy ourselves with what is beyond us, since they are beyond what we deserve
and are unattainable. But the law tells us to learn everything granted to us We may observe how careful Dionysius is to situate the sure knowledge
and to share these treasures generously with others.l which we can have of God within a reverence and obedience to -his
Dionysius begins his treatise the Divine Names, therefore, with a unutterable mystery. While our response to God's self-relevation should
grandiloquent avowal of humility, professing his utter inability to speak be one of holy veneration, listening with 'pious ears',B and honouring
of the divine nature. The truth of things divine, he tells Timothy, is not with humble silence those things which remain unfathomed and
presented 'with persuasive words of human wisdom', but by giving unspoken-the mystery of divinity beyond thought and Being9 - we
witness to the inspiring power of the Spirit. Through this inspiration must also be heedful to the rays of illumination as they are imparted
we become united to the ineffable and unknowable in a union more to us, and allow ourselves to be guided by the light of revelation and
perfect than that of reason or intellect.) He will not dare, therefore, to so behold the radiance of the divine. In this spirit of piety and obedience
speak or conceive of the divinity hidden and transcendent, in any way we best praise and celebrate the principle of all light as it has revealed
other than has been divinely revealed in Scripture To God alone itself in Scripture.!O Scripture affords, therefore, a secure guide: 'a most] rDl-e c
pertains a true knowledge of himself transcending Being (OJrsPOVCJlOV)4 peautiful standard ot truth; It offers a 'dIVIDe WIsdom' to which [SlcJ e._
and surpassing reason and int .' is more ro ed an 'un-k . g' J?hilosophy must concord. i i
(arvwa a, when compared with human cognition. For our part, we In Scripture, God has revealed himself as Cause, Principle, Being and
may aspire to the splendour of the divine mystery only in so far as the Life of all things.12 We notice how Dionysius first introduces on the
ray of divine wisdom is imparted to us.5 authority of revelation itself even the positive knowledge we may have
We are wholly reliant on God, therefore, for all knowledge of himself. of God in relation to reality. This he undoubtedly does in his original
In his love for u~howeyer says Djonysius the absolute and divine spirit of piety and humility concerning the things of God. He will, of
Good reveals himself, measuring out the divine truth according to the cour.se, further develop the argumentation on philosophic grounds,
capacity of each spirit (ICard t"7jv d"VaAOr[av EICamou rmv v6mv), and specIfically along Neoplatonist lines; but this occurs within the initial
separating from the finite that which in its infinity must remain security of what is first laid open in revelation. 13
unapp~oachable.6 Dionysius provides an incisive insight into the Dionysius explicitly recognises indeed two distinct approaches within
participation both of being and knowledge: the tradition of theology itself: the one silent and mystical, the other] p-;Icl.q'
ORen and mamfest; the former mode is symbolic and presupposes a
mystic initiatIOn: the latter is philosophic and demonstratwe. DlOnysius
notes, however, that the two traditions intertwine: the ineffable with
23, 3, 93. Luibheid's translation, p. 71. When not otherwise stated, translations from the manifest 14 Some truths about God be states elsewhere are unfolded
Dionysius are mine. Luibheid's excellent translation does not always convey the full
metaphysical sense which I wish to emphasise. Occasionally, in citing Luibheid, I have 'according to true reason' (T0 dJ.ry8ei J.6YQJ), others 'in a manner
made minor changes to suit the context. While the aim of Jones' version bas its merit, beyond our rational power as mysteries according to dIVme
its neologistic language cannot be easily quoted outside its context. Rolt's translation,
while faithful, is somewhat archaic and stylised. That published by the Editors of the
Shrine of Wisdom is for the most part admirable for its accuracy and elegance. (A
blatant omission is a major portion of DN, 7.) The translations by Jobn Parker, who 7 1, 2, 10; Luibheid, p. 50.
s 1, 8, 29.
still accepted the authenticity of the works are generally very acceptable. For translations
9 I, 3, II.
into other languages. those of Stiglmayr, de Gandillac, Scazzoso and Turolla can be
10 1, 3, II.
recommended.
) I, I, 1. II 2, 2, 36.
121,3, 12.
4 'Being' is occasionally written in upper case in order to signify universal being, or
being as the primary perfection of reality. I) S~ Rene Ro~ue,s, Introd~~on. La hierarchie celeste, p. xxv: 'En realite, si la plupart
s 1, 1, 4. des att~buts exp~lques sont ?lbh~ues. ils sont aussi bien philosophiques; et, en tout cas,
6 I, I, 6. la r,?amere dont lis sont systematlquement expJiques est plus philosophique que biblique.'
Ep. 9, 1105D.