By Valentina Izmirlieva
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Additional resources for All the Names of the Lord: Lists, Mysticism, and Magic
On the face of it, the Jewish Scripture—both in its original form and as the Christian Old Testament—makes abundant references to “the name of God,” a name that, in accordance with the grammar of monotheism, is single and singular. The topos originally appeared as a ritual substitute for the ineffable name Yahweh, and thus its chief use pertained to public worship: it was associated with the altar and the Ark of the Covenant, with Mt. Sinai and Jerusalem. Most directly, the name was linked to the Temple of Solomon, where it was believed to dwell as a form of divine presence, since the Lord had declared to David, “Your son .
The Trouble with Logos The clash of ideas on the nature and function of divine names, against which Dionysius pursued his synthesis, is highly representative of internal contradictions about language in general that have plagued Christianity since its emergence as a universal religion. Christian name theology, in other words, is subsumed in a larger theology of language. The internal paradoxes of the Christian position on language are usually attributed to its hyphenated, Judeo-Hellenic heritage.
1330–1406), who became the Metropolitan of Moscow in 1389, personally brought one copy to Russia, thus expanding further the territory of Dionysius’s influence. In 22 chapter one 1675, the Russian monk Euthymius of the Chudov Monastery prepared a new translation for a printed publication which, however, never came out, while Isaiah’s version appeared in print in 1870, as part of the monumental edition of the Reading Menaion completed under the aegis of Metropolitan Makarii ([Macarius]; 1542–63).
All the Names of the Lord: Lists, Mysticism, and Magic by Valentina Izmirlieva