Dionysius on Self-Diffusiveness - Literature review Example

Outline Page Introduction………………………………………………………………………….…….3 Bonaventure and Self-Diffusiveness of Good……………………………..………………4 Pseudo-Dionysius……………………………………………………………………4 Richard of St. Victor………..……………………………………………………….5 Reconciliation by Bonaventure…………………………………………………..…6 Conclusion………………………………………………………………………………….…8 Bibliography……………………………………………………………………………….…9 Introduction: Bonaventure talks extensively on the concept of God, as a self-diffusiveness. Under this concept, Bonaventure tries to indicate the changing name of God, as contained in the books of Old Testament, to the book of New Testament. This concept of self-diffusiveness is better depicted in Mathew Chapter 19 verses 17, which denotes that no one is good, apart from God. This concept of God as good is revealed through the nature of Jesus Christ. Bonaventure uses the principles of Trinity to explain these principles of the nature of God as being good. In developing the principles of trinity to explain this concept of the diffusivity of good, Bonaventure uses the Greek models of religion by using the concepts of Dionysius to define Trinity. Dionysius argues by that God, by His nature as being God, is self diffusive (Rorem, 11). This is a concept explained by Bonaventure who believes that the dynamic nature of God is the one which makes him to be able to be good (Angelici, 26). Bonaventure further explains that the principle nature of God is love (Rorem, 21). To him, this is the most dominant expression or form of love. The major aim of this article is to analyze this concept of the self-diffusiveness of good, which is attributed to God, by Bonaventure. Bonaventure explains that Jesus Christ is a manifestation of the goodness of God. Bonaventure and Self-Diffusiveness of Good: Pseudo-Dionysius and Self diffusiveness: This principle of self-diffusiveness emanates from the works Pseudo-Dionysius, in regard to the names of divine beings. It also emanates from the studies of Richard of St Victor that touched on the concepts of the Trinity (Gilson, 29). Pseudo-Dionysius, a monk in the 16th century was able to depict God, as a being who had the characteristic of a self-diffusive of good. Pseudo-Dionysius further argues that this concept of good comes before an issue exists, and it helps in bringing forth the being under consideration. Based on these facts, Pseudo-Dionysius believed that nothing can exist apart from what is good (Rorem, 32). Pseudo Dionysius explains that this concept of good is above everything that exists in nature (Rorem, 17). Good is not conformed to form, and this is mainly because it plays a role in the creation of all matter or form. Through these assertions, Pseudo-Dionysius was denoting that this concept of good cannot be seen, and it is depicted through all creations (Gilson, 24). He is categorical to denote this principle of good, is able to give life and wisdom. Life and wisdom are the most important gifts that mankind can acquire, and they can only be obtained from God. Based on these facts, Pseudo Dionysius denotes that it is possible to view God as being good (Rorem, 33). This is because he is the creator, of everything that exists, and hence God has the natural form of goodness. Pseudo Dionysius argues that the universe is an expression of God (Rorem, 39). This expression emerges because of the self-diffusive goodness, nature of the almighty God. These assertions of Pseudo-Dionysius on the Self-Diffusiveness are shared by Gilson. Gilson (37) argues that it is impossible to separate God from goodness, and this is mainly because it is His most dominant characteristic. Goodness is best depicted in the Holy Trinity, and it is a symbol of the creative activity of God (Gilson, 36). For instance, the goodness of God is depicted in the Holy Trinity, because of the work God has undertaken to save mankind from sin (Gilson, 23). For instance, God the Father, sent His Son, Jesus Christ to redeem the world from Sin, and the Holy Spirit sustained the work of Jesus Christ while on earth. Through this example, the Holy Trinity are working together to save mankind from sin, hence depicting their good nature. Sin is an example of evil, and God’s in-toleration of sin is an indication that He is good by nature. Gilson (29) further explains that the sacrificial death of Christ is an indication of God’s goodness. Richard of St Victor and Self Diffusiveness: Richard of St. Victor also talks about this concept of the self-diffusiveness nature of God (Angelici, 3). He achieves this objective by building upon the teaching of Pseudo-Dionysius on the goodness of God, based on self-diffusiveness. Richard identifies the characteristics of good, as generous, selfless, love, and reproducing (Angelici, 11). Of these characteristics, love is the supreme expression of this concept of good. In proving and explaining his assertions, Richard uses John Chapter 3 verses 16, which denotes that because of God’s love to the world, he was able to send Jesus, who is His only begotten Son, to the world. This concept is better proved in 1st John Chapter Verses 8 which denotes that God is love (The Holy Bible). This verse urges everybody to love each other, without which, we cannot claim to be knowing God. Based on these facts, Richard of St Victor and Pseudo-Dionysius all agree the nature of God is goodness, and this is better depicted in his love to us (Rorem, 41). In regard to Pseudo-Dionysius, Gods love to use is depicted when he gives us life and wisdom (Angelici, 11). Richard of St Victor explains that the nature of God is love, and this is because God is generous, selfless and reproducing. Reconciliation of the Teachings of Richard and Dionysius on Self-Diffusiveness: Bonaventure in his analysis of the self-diffusiveness of the goodness of God manages to reconcile the explanations of Richard of St Victor and that of Pseudo-Dionysius. The major concepts that Bonaventure is concerned with is uniting Pseudo-Dionysus principle of self-diffusive good, and that of Richard, of love as the supreme form (Rorem, 63). This is with the intention of defining the personality of the Trinity as an example of the dynamic relationship of self-diffusive. Bonaventure came up with the metaphysics of the good. This is a concept that served as the foundation of the Trinitarian theology (Cousins, 24). Under this metaphysics, Bonaventure is able to integrate his main argument on the plurality of divine persons, with an argument that comes from Richard, denoting that love is the major characteristic that explains the concept of good. The name of God, as depicting goodness is the one which is at the center of the explanations of Bonaventure regarding the self-diffusivity of good. Bonaventure comes up with two major methods or ways of contemplating the nature of God (Cousins, 38). The one way, is the concept of “Being”, as an indication of the name of God (St. Bonaventurae, 44). This concept of being is an indication of the oneness characteristic of God. Bonaventure also focuses on the concept of God, as bonum. This concept leads us to view God, in the person of the Trinity. In explaining this concept, Bonaventure follows the principles of Pseudo-Dionysus and that of Richard of St Victor. In following the principles of Pseudo-Dionysus, Bonaventure was able to take the name of God, as depicted in Exodus Chapter 3 verses 14 (The Holy Bible). Bonaventure further explains that God refers to himself as good, as depicted in Luke Chapter 18 versus 19 (The Holy Bible). Through this scripture, God, in the personality of Jesus Christ explains that it is only God that a person should refer to as good (Cousins, 55). By using the concepts of Richard in his analysis of God as good, Bonaventure explains that God is viewed as Trinity. This means that God has three personalities (St. Bonaventurae, 11). One of the personalities is God the Father. The Father is the supreme God. Another personality of God is the Son, and this is revealed through Jesus Christ. The Holy Spirit is another personality of God, and These Three, form the Trinity (Rorem, 59). The goodness of God is revealed through these the Trinity, because the Three Personalities work together for purposes of creating the world, and destroying sin. Bonaventure further explains that the Father is the head of the Trinity (Cousins, 56). He is the source of the divine Love, upon which the other personalities of the Trinity are able to draw their love from. Bonaventure further explains that the self-giving of the father is free and voluntary, and He does not have an origin. Bonaventure explains that He is a principle who does not proceed from any other source; hence He does not have any birth date, beginning or even the place of birth (Cousins, 55). On the other hand, the Son is begotten by the Father; hence there are two polar ends in this concept of the Trinity. That is, the begotten and the unbegotten. Cousins (39) suggest that the begetting of Jesus Christ depicts the nature of the Father, as a self-diffusive goodness. This denotes that the goodness of the Father is not a free choice, but it is His personality. Bonaventure further explains that Christ is the center of the metaphysics that explain the concept of Good (St. Bonaventurae, 39). This is because by Him, everything was created, and they were created for Him. Based on these facts, Bonaventure explains that the creation of God is revealed through Jesus Christ. He is the Word of God, which was used in creating the universe. Therefore, Bonaventure explains that the mystery of the Father is always interwoven with the mystery of His Son. That is, Jesus Christ. Because the Son manifests excellence and power of God, He is therefore able to represent the potency of the Father. Based on these facts, Jesus Christ, who is the excellence of God, is at the center of the concept that explains the metaphysics of good (Rorem, 44). This concept of good, in Christ, is depicted by the death and the resurrection of His Son. This crucifixion is an important event that depicts the nature of Christ. This death was able to reconcile mankind back to God. This is a form of love, which is a major characteristic of the concept of goodness. Furthermore, it was able to depict God as humble and generous, and these are some of the major characteristics of the concept of Goodness. Conclusion: In explaining the characteristics of God, as a self-diffusing good, Bonaventure examines the Holy Trinity and their role in the creation. The crucifixation and the rise of Christ is the triumph of the Holy Trinity. This is because through his Crucifixation, Jesus Christ was able reconcile man back to God, by paying their debts. The resurrection of Christ was an indication that God had overcome sin, and all the evil. As the source of creation, Christ played an important role in it. This is because he was involved in creating everything that exists. The teaching of Bonaventure regarding self-diffusiveness has been derived from the teaching of Richard of St Victor and Pseudo-Dionysius. Works Cited: Angelici, Ruben. Richard of Saint Victor, On the Trinity: English Translation and Commentary. Eugene, Or.: Cascade, 2011. Print. Top of Form Bottom of Form Top of Form Bottom of Form Cousins, Ewert H. Bonaventure and the Coincidence of Opposites. Chicago: Franciscan Herald, 1978. Print. Top of Form Bottom of Form Gilson, Etienne. The Philosophy of St. Bonaventure: Trans. from the French of E. Gilson. Paterson, N.J.: St. Anthony Guild, 1965. Print. Top of Form Bottom of Form Rorem, Paul. Biblical and Liturgical Symbols in Pseudo-Dionysus. Ann Arbor, Mich.: U Microfilms, 1980. Print. Top of Form Bottom of Form St. Bonaventurae. Vol. I-IX. Quaracchi: Fathers of the Collegii S. Bonaventura, 1882. Print. The Holy Bible. Nashville, Tenn.: Nelson ;, 1991. Print. Read More