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

By Valentina Izmirlieva

Christians face a conundrum in terms of naming God, for if God is unnamable, as theologians hold, he is also referred to as through each identify. His right identify is hence an open-ended, all-encompassing checklist, a secret the Church embraces in its rhetoric, yet which many Christians have stumbled on tough 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 mystical amulet permits Izmirlieva to bare lists’ rhetorical capability to create order and to operate as either instruments of information and of energy. regardless of the 2 assorted visions of order represented by way of every one record, Izmirlieva unearths that their makes use of in Christian perform aspect to a complementary courting among the existential desire for God’s safeguard and the metaphysical wish to undergo his countless majesty—a compelling declare absolute to impress dialogue between students in lots of fields.

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9 That difficulty is, I believe, deliberate, and very much part of the theological project of the corpus. The reader’s effort to understand the text is meant to approximate the experience of being in God’s presence, and it aims to cultivate a particular state of mind: not only receptivity, but also responsiveness—by deed as well as words—to a divinity beyond being, beyond language and comprehension. It should not surprise us, therefore, that almost every generation of Christian thinkers has felt compelled to revisit Dionysius and find new treasures of meaning and insight in his works.

Catherine on Mt. Sinai, fourteenth-fifteenth century, fol. 46v. 322 Greek, the St. Catherine’s Monastery, Mount Sinai. G chapter two Back to the Sources T o get a more adequate view of the Dionysian synthesis in its immediate intellectual context, it helps to step back and observe the more inclusive landscape of concerns, preoccupations, and practices that constituted over time the Christian theology of divine names. It is common to regard Christianity as a religion of the Word, though to call it “a religion of the Name” might sound like a stretch at first.

The Bible and the Name It is, I believe, the Hebrew Bible that prepared the stage for the quirks and the crux of Christian onomatocentrism. It suggests—simultaneously and in an apparently non-contradictory fashion—that God has one name, no name, and a multiplicity of names, a paradoxical proposition that invites, if not necessarily trouble, certainly some prickly hermeneutics. On the face of it, the Jewish Scripture—both in its original form and as the Christian Old Testament—makes abundant references to “the name of God,” a name that, in accordance with the grammar of monotheism, is single and singular.

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