Pseudo-Dionysius the Areopagite

Some have claimed that he is the author of the works written under the pen name Pseudo-Dionysius the Areopagite.

His major work is the translation of the works of Pseudo-Dionysius the Areopagite.

They have long been recognized as pseudepigrapha, and their author is now called "Pseudo-Dionysius the Areopagite".

Pseudo-Dionysius the Areopagite (before 532) has a predecessor version of the paradox, asking whether it is possible for God to "deny himself".

Pseudo-Dionysius the Areopagite in the 6th century, argued for the existence of "non-privatives" which transcend both affirmation and denial.

Pseudo-Dionysius the Areopagite (working c. 500)

"Mythical theology" should be distinguished from the theologia mystica of Pseudo-Dionysius the Areopagite.

This was one of the core tenets of the works of Pseudo-Dionysius the Areopagite.

Dionysius: Pseudo-Dionysius the Areopagite.

It is a comprehensive treatment of the Mystical Theology of Pseudo-Dionysius the Areopagite.

Pseudo-Dionysius the Areopagite in De Coelesti Hierarchia (ca. 5th century):

Balbi played a role in the deconstructing of Pseudo-Dionysius the Areopagite, unmasking the dionysian corpus as apocryphal.

The concept of tutelary angels and their hierarchy was extensively developed in Christianity in the 5th century by Pseudo-Dionysius the Areopagite.

At the end of his Pseudo-Dionysius the Areopagite translation, Isaija added an inscription and used a cryptogram to write his name.

By the 16th century allegory was firmly linked to what is known as the Elizabethan world picture, taken from Ptolemy and Pseudo-Dionysius the Areopagite.

Deonise Hid Divinity, a free translation of the Mystical Theology by Pseudo-Dionysius the Areopagite.

Under the influence of Pseudo-Dionysius the Areopagite the mystical theology came to denote the investigation of the allegorical truth of the Bible.

The Apophatic theology, or "negative theology",of Pseudo-Dionysius the Areopagite exerted a great influence on medieval monastic religiosity.

From Pseudo-Dionysius the Areopagite's De Coelesti Hierarchia:

He worked for a time on commentaries on Pseudo-Dionysius the Areopagite under the patronage of John VI Kantakouzenos.

In a fifth- or sixth-century text by Pseudo-Dionysius the Areopagite, the author claims to have observed a solar eclipse from Heliopolis at the time of the crucifixion.

Maximus' work on Pseudo-Dionysius the Areopagite was continued by John Scotus Eriugena at the request of Charles the Bald.

That seems to be what the fifth-century monk Pseudo-Dionysius the Areopagite meant when he described kataphatic prayer as a steppingstone for those who could not pray in other ways.

The most influential of these classifications was that put forward by Pseudo-Dionysius the Areopagite in the 4th or 5th century, in his book "De Coelesti Hierarchia".

He claims similar duplicates Dionysius the Areopagite, Pseudo-Dionysius the Areopagite and Dionysius Petavius.