
Contents
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Albert, the Dionysian Peripatetic Albert, the Dionysian Peripatetic
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Albert: Augustine and Greek Negative Theology, Dionysius, and Aristotle Albert: Augustine and Greek Negative Theology, Dionysius, and Aristotle
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The Student Differs: Dionysius, Platonism, and the History of Philosophy The Student Differs: Dionysius, Platonism, and the History of Philosophy
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Matching Quasi-Biblical Dionysius with a Complete Philosophical Corpus Matching Quasi-Biblical Dionysius with a Complete Philosophical Corpus
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Flux: Creation as Emanation Flux: Creation as Emanation
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Thomas, the Platonist Dionysian Thomas, the Platonist Dionysian
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Aquinas judges that Dionysius Uses Platonic Style Aquinas judges that Dionysius Uses Platonic Style
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Aquinas’ Dionysian Platonism: Aristotle and Proclus Aquinas’ Dionysian Platonism: Aristotle and Proclus
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Blessed Darkness Blessed Darkness
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Notes Notes
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Bibliography Bibliography
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26 Dionysius in Albertus Magnus and his Student Thomas Aquinas
Get accessWayne J. Hankey retired as Professor of Classics, Dalhousie University, and Editor of Dionysius after more than fifty years of university teaching, administration, and publication. His God in Himself, Aquinas’ Doctrine of God as Expounded in the Summa Theologiae was reprinted in 2000 as an Oxford Scholarly Classic. His most recent monograph is Aquinas’ Neoplatonism in the Summa Theologiae on God. A Short Introduction, 2019. He has published more than one hundred scholarly articles, reviews, and chapters. His principal publications concern the Platonic tradition with extended attention to Philo of Alexandria, Plotinus, Iamblichus, Augustine, Proclus, Dionysius, Eriugena, Anselm, Aquinas, Albertus Magnus, Nicholas of Cusa, Jean-Luc Marion, and Jean Trouillard.
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Published:18 March 2022
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Abstract
The first part of this essay considers how and why Albert constructed, and Aquinas acquired, Dionysian Peripateticism. The second part examines how Aquinas, for whom the Areopagite remained a quasi-biblical authority, later came to identify him as a Platonist. Aquinas had been initiated by Albert into the congruence of Dionysius and Aristotle when he was his student. Aquinas was his scribe when Albert exposited the Dionysian corpus and began to comment on Aristotle. Albert’s philosophical theology continued to shift so that a Greek apophatic Dionysius, matched with Aristotelian philosophy in the Arabic Neoplatonic–Peripatetic medium in which it was received, provided the system within which his Latin Augustinianism is situated. Aquinas labelled Augustine as a Platonist. Without knowing what he was doing, Albert separated Dionysius from Proclus. In virtue of Moerbeke’s translations of the Greek commentators and the Elements of Theology, when Aquinas compared Proclus with the Liber de causis and the Dionysian corpus, he was able to construct a more complete and accurate history of Platonism. He continued his teacher’s endeavour to save Greek Christian apophatism within the limits set by the condemnation of 1241. Aquinas’ characteristic doctrines used the logical means Albert invented, but his more strongly kataphatic results still preserved the apophaticism, which, for Albert and Aquinas, Dionysius and Aristotle shared.
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