PG 4 · cols. 526–526

Notae in Paraphrasim Georgii Pachymerae in epistolas S. Dionysii

Letter X

dicentes : Simul Deus, simul omnia : verum quia et priusquam res productae fuerunt in ideis, seu exemplaribus Dei, hoc est in aeternis ipsius cogitationibus, quas praedefinitiones nominare sanctum Paulum, in libro De divinis nominibus diximus, secundum quas ideas et cogitationes Dei, ea quae producenda erant praefigurata fuerant, et providentia divina sine principio praeexsistebat omni creaturae.

say: Together God, together all things: but because even before things were produced, in the ideas or exemplars of God, that is, in His eternal thoughts, which we said in the book On the Divine Names Saint Paul calls predeterminations, according to which ideas and thoughts of God those things which were to be produced had been prefigured, the divine providence also pre-existed without beginning before every creature.

(44) Οὐχ ὅτι τῶν ὄντων τυχὸν συνάρχων προνοεῖ · οὐδὲ γάρ ἐστι τῶν ὄντων συνάναρχον (γρ. συνάρχον, quia praecessit συνάρχων) τῇ ἁγίᾳ καὶ δημιουργικῇ, etc. Tilm. Non quod ea quibus contigit ut essent, quae forte sunt sapientia tanquam sibi coaeterna, sua providentia moderetur (neque enim, etc.) Verto : Non quod forte simul cum rebus exsistere incipiens illis provideat (neque enim, etc.) patet ex sequentibus.

(44) Not that perhaps beginning to exist along with beings He exercises providence over them; for none of the beings is without beginning together (read co-beginning, because co-beginning preceded) to the holy and creative, etc. Tilmann: Not that by His providence He governs those things to which it happened that they should be, which perhaps are by wisdom as though co-eternal with Himself (for neither, etc.). I translate: Not that perhaps beginning to exist together with things He provides for them (for neither, etc.), as is clear from what follows.

(45) Καὶ τὸ βούλεσθαι παραγαγεῖν τὴν κτίσιν, τὴν ἀπολαύουσαν τῆς προνοητικῆς αὐτοῦ ἀγαθότητος. Tilm. : Velle sibi conciliare creaturam : quae fruitura aliquando fuerat ipsius providentissima bonitate. Verto : Etiam velle producere creaturam, providenti ipsius bonitate fruituram, patet ex superioribus.

(45) And the willing to bring forth creation, which enjoys His provident goodness. Tilmann: To wish to win creation to Himself, which was at some time to enjoy His most provident goodness. I translate: Also to wish to produce creation, which was to enjoy His provident goodness, is clear from what precedes.

(46) Καὶ τὰ δι' ἡμᾶς ἀγαθὰ ἐσομένη. Tilm., Ft haec bona omnia propter nos. Verto : Et ad bona omnia quae propter nos futura ; scilicet intermina providentia.

(46) And being about to be the good things that are for our sake. Tilmann: And all these good things on our account. I translate: And for all the good things which will be on our account; namely, unbounded providence.

(47) Σύνθημα καὶ σύμβολον... διδασκαλίας. Tilm. : Crediderim accipi debere pro composito figurativoque signo. Hoc enim indicat quod inducit argumentum a communi τῆς διαχυτικῆς ἐπιῤῥοῆς, id est diffusivae inundantiae sive influxus, liquet sane doctrinam significari per plurima dividua variantem. Verto : Compositum figurativumque signum rursus esse arbitror (hoc enim subauditur) diffusivae influxionis videlicet doctrinae quae per plura et dividua instruit, patebit ex collatione utriusque cibi, et accommodatione.

(47) Token and symbol... of teaching. Tilmann: I should think that it ought to be taken for a composite and figurative sign. For this is indicated by the argument which he brings in from the common phrase tes diachytikes epirrhoes, that is, of the diffusive overflow or influx; it is plain indeed that a teaching varying through very many divided things is signified. I translate: I judge that it is again a composite and figurative sign (for this is understood) of the diffusive influx, namely of the teaching which instructs through many and divided things, as will be clear from the comparison of both kinds of food and their adaptation.

EPISTOLA X.

EPISTLE X.

(48) Εἶναι ἐτῶν κεʹ, ἅτε, οἶμαι, καὶ ἔτι ἀναγινώσκοντα, ὡς εἶναι τὰ πάντα ἀμφὶ τὰ ϟʹ ἔτη. Tilm. : Annorum fuisse 25, siquidem legisse me arbitror, quod integra beati istius viri aetas ad annos porrecta sit circiter 90. Verto : Annorum fuisse 25, quemadmodum me adhuc legisse arbitror, sic ut omnes anni fuerint 90 circiter. Certum est integram aetatem D. Dionys. excessisse annos 90, quia Syngelus affirmat eum septuaginta omnino annos Christum praedicasse.

(48) That he was of 25 years, as, I think, I even still read, so that in all he was about 90 years old. Tilmann: That he was of 25 years, since I think I have read that the whole life of that blessed man extended to about 90 years. I translate: That he was of 25 years, even as I think I have further read, so that all his years were about 90. It is certain that the whole life of St. Dionysius exceeded 90 years, because Syncellus affirms that he preached Christ for seventy years in all.

(49) Ἡμᾶς δὲ οὐδὲ τὸ ἐναντίον, τουτέστι τὸ καὶ ποῤῥωτέρω ἀφεστάναι. Tilm. : Nos autem ne ulla quidem intemperies adversitatis, hoc est longissimo licet insterstitio a nobis sejungaris Verto : Hos vero neque contrarium, hoc est, etc. Vide sanctum Dionysium

(49) Nor will even the contrary affect us, that is, our being separated even further away. Tilmann: But as for us, not even any inclemency of adversity, that is, although you be separated from us by a very long interval. I translate: But as for us, neither the contrary, that is, etc. See Saint Dionysius.

Editors' notes and page, col. 526

Notae in Paraphrasim Georgii Pachymerae in epistolas S. Dionysii

Page