I decided to take a bit of a break from Evagrius’s On Prayer. I’ve been itching to read some from Ps.-Dionysius for some time now, so I thought I’d try my hand at some of his short treatise, Mystical Theology. Ps.-Dionysius is hard to render into English in a way that does justice to the beauty of his Greek. Rendering him literally results in ridiculous gobbledegook.
Trinity, beyond all being and divinity and goodness, you bestow on Christians insight into the mystery of God; direct us toward that highest peak of the mystical scriptures, which is both supremely radiant and dense with unknowing. There the simple, purified, and unchanging mysteries of theology are concealed in the luminous darkness of mystical silence, where in that place of utter tenebrity they shed light on that which is beyond revealing; where all is completely invisible and beyond grasp, they fill to repletion minds unseeing with brilliance of surpassing beauty.
Let this be my prayer; as for you, my dear Timothy, through this short treatment of mystical vision take your departure from the senses and from mental activities, from all that is perceived and from all that is thought, from all that is and from all that is not. To the degree possible, strain through unknowing toward oneness with the one who transcends being and knowing. After all, through pure “coming out of oneself”, wherein you set aside all things and are cleansed of all things, you will with purity lead yourself up to that gleam of divine darkness that transcends being.
- If I may shamefully pick on a predecessor, you may compare here John Parker’s rendering from 1897:
TRIAD supernal, both super-God and super-good, Guardian of the Theosophy of Christian men, direct us aright to the super-unknown and super-brilliant and highest summit of the mystic Oracles, where the simple and absolute and changeless mysteries of theology lie hidden within the super-luminous gloom of the silence, revealing hidden things, which in its deepest darkness shines above the most super-brilliant, and in the altogether impalpable and invisible, fills to overflowing the eyeless minds with glories of surpassing beauty. This then be my prayer; but thou, O dear Timothy, by thy persistent commerce with the mystic visions, leave behind both sensible perceptions and intellectual efforts, and all objects of sense and intelligence, and all things not being and being, and be raised aloft unknowingly to the union, as far as attainable, with Him Who is above every essence and knowledge. For by the resistless and absolute ecstasy in all purity, from thyself and all, thou wilt be carried on high, to the superessential ray of the Divine darkness, when thou hast cast away all, and become free from all. ↩
The annual meeting of the Society for Classical Studies (SCS) is over a week in the past. I had a delightful time at the conference. A few of the highlights:
- Presenting a delightful poem. I presented in a panel entitled, “Literary Texture in Augustine and Gregory.” (Handout, full-text, and primary text here) Late Antiquity never draws crowds, and this was no exception. However, the audience present listened attentively and asked good questions. Since I presented on a topic few people know anything about (the poetry of Gregory of Nazianzus), I knew that I had successfully connected my niche topic to texts and themes of more general interest. That’s the mark of a good conference paper, I think, at least for a large conference. As I’m now working full time as a software developer, it was quite fun to wear my “scholar of literature” hat again.
- Meeting other digital philologists. It’s always worthwhile listening to Greg Crane talk (the nous, inter alia, behind Perseus and the Open Greek and Latin Project). I got to sit in for most of the Digital Philology panel, which meant I got to meet people involved in terrific digital projects (like Logeion and Tesserae). This also led to a meet-up about the Classical Language Toolkit, where I got to meet Kyle Johnson. Chatting classics and code with someone who’s tread a similar path was absolutely delightful. I’m hoping to make some contributions to the CLTK in the coming months. I also got to meet Luke Hollis and see some of the terrific projects coming out of the Center for Hellenic Studies. A lovely time!
- Seeing old friends. Though I still live quite close to my alma mater, I don’t frequently get an excuse to see my colleagues and professors from Catholic University. It is always fun to catch up. Special κῦδος to my friend, Patsy Craig, for presenting a terrific paper on Vergil!
Conferences like these are best spent strengthening old ties and making new ones. By that measure, these few days were a great success! I’m looking forward already to the next SCS.
On Friday, January 3, 2020, I present a paper at the annual meeting of the Society of Classical Studies (program here). The paper is entitled, “Gregory of Nazianzus and Apollinaris of Laodicea: Callimachean Polemic in the 4th c. CE.” Relevant links:
If you wish to carry out your prayer, you need God, who “gives prayer to the one praying.” So persist in calling out to him, saying “hallowed be thy name, thy kingdom come.” His “name” is the Holy Spirit and his kingdom is the only begotten Son. After all, this is what he taught when he said the Father was worshipped “in Spirit and in Truth.”
The one who prays “in spirit and in truth” no longer extols the creator for created things, but sings his praise for his very self.
It is not necessarily the case that the mind has obtained the place of prayer once it no longer is among thoughts of day to day life. After all, it can be in contemplation of these day-to-day doings and spend its time among the explanations for these events. Even though they are just words, because these contemplations are directed at daily matters they shape and fashion the mind and lead it far away from God.
Even when the mind has moved beyond contemplation of bodily existence, it has not yet beheld the place of God’s perfection. For it may become enamored and divided with knowledge of the intellectual principles of things.
The one who has obtained freedom from compulsion does not necessarily pray in a true manner. After all, one can be entirely within one’s thoughts but distracted by the narratives they generate and hence far from God.
The state of prayer is a condition free from compulsion that through desire for the highest good conducts the philosophic and spiritual mind to the summit of mental and spiritual reality.
The one who really wishes to carry out their prayer should rule not only over their lust and anger, but become free of every compulsive thought.
By turning away every compulsive thought, the one who loves God continually converses with him as with a father.