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Divine Light: The Theology of Denys The Areopagite Divine Light: The Theology of Denys The Areopagite by William L. Riordan
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“ἐμφέρεια (emphereia), comes from the verb ἐμφέρω (emphero), which means, literally, “to bear” or “to carry in”.”
William L. Riordan, Divine Light: The Theology of Denys The Areopagite
“the caused carry within themselves only such images [εἰκόνας: eikonas]of their originating sources as are possible for them,”
William L. Riordan, Divine Light: The Theology of Denys The Areopagite
“no exact likeness [ἐμφέρεια: emphereia]between caused and cause,”
William L. Riordan, Divine Light: The Theology of Denys The Areopagite
“To men, with their composite nature, [God] grants whatever angelic life they are able to absorb and, overflowing with love for mankind, it returns us and calls us back to itself after we have strayed, and, more marvelous still, it has promised us that it will transform what we are—I mean our souls and bodies yoked to them—and will bring us perfect life and immortality.”
William L. Riordan, Divine Light: The Theology of Denys The Areopagite
“God does not stop giving Himself over to us, in His deifying manner, until He has become flesh in us and our flesh has become God by participation, as fully as possible, in Him. This deification of our being is a transforming, mystical ascent: God is transforming us through the operations of His hierarchies. The ones being transformed are, in their turn, acting members of the hierarchies.”
William L. Riordan, Divine Light: The Theology of Denys The Areopagite