Download All the Names of the Lord: Lists, Mysticism, and Magic by Valentina Izmirlieva PDF

By Valentina Izmirlieva

ISBN-10: 0226388700

ISBN-13: 9780226388700

ISBN-10: 0226388727

ISBN-13: 9780226388724

Christians face a conundrum by way of naming God, for if God is unnamable, as theologians preserve, he is usually referred to as through each identify. His right identify is therefore an open-ended, all-encompassing record, a secret the Church embraces in its rhetoric, yet which many Christians have came upon tricky to simply accept. To discover this clash, Valentina Izmirlieva examines lists of God’s names: one from The Divine Names, the vintage treatise by means of Pseudo-Dionysius, and the opposite from The seventy two Names of the Lord, an amulet whose heritage binds jointly Kabbalah and Christianity, Jews and Slavs, Palestine, Provence, and the Balkans.             This unforeseen juxtaposition of a theological treatise and a paranormal amulet permits Izmirlieva to bare lists’ rhetorical capability to create order and to operate as either instruments of data and of energy. regardless of the 2 diverse visions of order represented by way of every one checklist, Izmirlieva unearths that their makes use of in Christian perform aspect to a complementary dating among the existential want for God’s safeguard and the metaphysical wish to undergo his countless majesty—a compelling declare certain to galvanize dialogue between students in lots of fields.

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Extra resources for All the Names of the Lord: Lists, Mysticism, and Magic

Example text

Clearly, to attempt to know God in this capacity is to attempt the impossible (as in the case of naming the nameless, which is but a facet of the same problem). Yet such a theological commitment is fueled by the assumption—the hope—that the act of trying itself has both an epistemological and a salvific value. This is the raison d’etre of theology according to Dionysius, calling to ˆ mind T. S. Eliot’s stoic resolution in The Four Quartets, “For us, there is only the trying. ” Even though the goal is unattainable, perpetually hidden, the increasingly closer approximations to it that result from the ascent are by themselves productive, progressively revealing.

32:29). Almost the same exchange occurs between the angel of Yahweh and Manoah and his wife, but with a notable qualifier to the answer: “Why do you ask my name? ” (Judg. ’ . . ” [Exod. 3:13–15] This cryptic passage, one of the most discussed scriptural texts, is often interpreted in the Christian tradition as a positive ontological assertion about ¯ (“I am the one who God, following the Septuagint translation ego eimi ho on 5 is”). Paul Ricoeur has summarized the results in the following terse observation: “This translation opened up an affirmative noetics of God’s absolute being that could subsequently be transcribed into Neoplatonic and Augustinian ontology and then into Aristotelian and Thomistic metaphysics.

This trust, I believe, is the force working to redeem theology from inside a theological project that circumscribes so rigidly the human potential for knowing the divine. What, then, is the model for a theology beyond knowledge if theology within knowledge is based on the hierarchies? As Lossky argues convincingly in his analysis of Dionysius’s apophatism, the Trinity provides such a model. ” The Trinitarian model as envisioned by Dionysius is distinctly nonhierarchical—in sharp contrast to the standard Neoplatonic model of the primary Triad, where Mind and Soul are ontologically inferior to the One.

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