All the names of the Lord : lists, mysticism, and magic by Valentina Izmirlieva

By Valentina Izmirlieva

Christians face a conundrum in terms of naming God, for if God is unnamable, as theologians retain, he is also referred to as by means of each identify. His right identify is hence 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 through 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 power to create order and to operate as either instruments of information and of strength. regardless of the 2 varied visions of order represented through each one record, Izmirlieva reveals that their makes use of in Christian perform aspect to a complementary courting among the existential desire for God’s safety and the metaphysical wish to undergo his endless majesty—a compelling declare guaranteed to galvanize dialogue between students in lots of fields.

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Most directly, the name was linked to the Temple of Solomon, where it was believed to dwell as a form of divine presence, since the Lord had declared to David, “Your son . . 2 Christianity readily adopted “the name of God,” absorbing the topos directly from the Old Testament, and especially from those parts of it— hymns, lections, and invocations—that penetrated Christian liturgy and became models for Christianity’s own language of worship. The result is a particularly rich Christian texture of references to the one name of the single divinity, where old Judaic formulas, such as the Third Commandment, “You shall not make wrongful use of the name of the Lord your God” (Exod.

The result is a particularly rich Christian texture of references to the one name of the single divinity, where old Judaic formulas, such as the Third Commandment, “You shall not make wrongful use of the name of the Lord your God” (Exod. ” (Ps. 113:2), resound with brand new ones: from the opening of the Lord’s Prayer that each and every Christian is supposed to repeat daily, “Our Father in heaven, hallowed be your name” (Matt. ”3 These constant references to the single name, however, become increasingly frustrating the deeper we get into the scriptural world and its patterns of thought, for the Bible never reveals that name.

4 This new piece of fiction, though it obfuscated even further the truth about the Dionysian corpus, helped cement its authority and make its author one of the most popular Eastern theologians in the West. The Exegetes The name of Dionysius was invaluable for promoting the Areopagitical corpus across the Christian world. Yet the sustained career of this work was not so much the result of self-promotion as the fruit of a continual interpretive labor—the rich tradition of its theological commentaries and annotations that, almost from the start, became inseparable from the corpus itself.

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