Book contents
- Frontmatter
- Contents
- List of figures
- Notes on contributors
- Introduction
- 1 Scientology, scripture, and sacred tradition
- 2 “He may be lying but what he says is true”: the sacred tradition of don Juan as reported by Carlos Castaneda, anthropologist, trickster, guru, allegorist
- 3 The invention of sacred tradition: Mormonism
- 4 Antisemitism, conspiracy culture, Christianity, and Islam: the history and contemporary religious significance of the Protocols of the Learned Elders of Zion
- 5 The invention of a counter-tradition: the case of the North American anti-cult movement
- 6 “Heavenly deception”? Sun Myung Moon and Divine Principle
- 7 “Forgery” in the New Testament
- 8 Three phases of inventing Rosicrucian tradition in the seventeenth century
- 9 A name for all and no one: Zoroaster as a figure of authorization and a screen of ascription
- 10 The peculiar sleep: receiving The Urantia Book
- 11 Ontology of the past and its materialization in Tibetan treasures
- 12 Pseudo-Dionysius: the mediation of sacred traditions
- 13 Spurious attribution in the Hebrew Bible
- 14 Inventing Paganisms: making nature
- Index
- References
12 - Pseudo-Dionysius: the mediation of sacred traditions
Published online by Cambridge University Press: 22 September 2009
Book contents
- Frontmatter
- Contents
- List of figures
- Notes on contributors
- Introduction
- 1 Scientology, scripture, and sacred tradition
- 2 “He may be lying but what he says is true”: the sacred tradition of don Juan as reported by Carlos Castaneda, anthropologist, trickster, guru, allegorist
- 3 The invention of sacred tradition: Mormonism
- 4 Antisemitism, conspiracy culture, Christianity, and Islam: the history and contemporary religious significance of the Protocols of the Learned Elders of Zion
- 5 The invention of a counter-tradition: the case of the North American anti-cult movement
- 6 “Heavenly deception”? Sun Myung Moon and Divine Principle
- 7 “Forgery” in the New Testament
- 8 Three phases of inventing Rosicrucian tradition in the seventeenth century
- 9 A name for all and no one: Zoroaster as a figure of authorization and a screen of ascription
- 10 The peculiar sleep: receiving The Urantia Book
- 11 Ontology of the past and its materialization in Tibetan treasures
- 12 Pseudo-Dionysius: the mediation of sacred traditions
- 13 Spurious attribution in the Hebrew Bible
- 14 Inventing Paganisms: making nature
- Index
- References
Summary
INTRODUCTION: FORGERY AND ORIGINALITY
Dionysius, or Pseudo-Dionysius, as he has come to be called, was an unknown person who wrote in the late fifth or early sixth century ce and who transposed in a thoroughly original way the whole of Pagan Neoplatonism from Plotinus to Proclus into a distinctively new Christian context. Since he represented himself as St. Dionysius the Areopagite, an Athenian member of the judicial council, the Areopagus, who was converted instantly by St. Paul, his work, strictly speaking, might be regarded as a successful “forgery,” providing him with impeccable Christian credentials that conveniently antedated Plotinus by over 200 years. Dionysius' fictitious identity was first seriously called into question by Lorenzo Valla in 1457 and John Grocyn in 1501, a critical viewpoint later accepted and publicized by Erasmus from 1504 onward. But only in modern times has it become generally accepted that instead of being the disciple of St. Paul, Dionysius must have lived in the time of Proclus, and was perhaps of Syrian origin, someone who knew enough of Platonism and the Christian tradition to transform them both. So he has come to be known as Pseudo-Dionysius, that is, a kind of counterfeit representation or forgery of a supposed original.
“Forgery,” however, is a modern notion, from the Anglo-French verb forger, “to falsify or counterfeit” (and more distant still from the Latin fabricari), whose usage is first attested in 1574.
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- The Invention of Sacred Tradition , pp. 241 - 257Publisher: Cambridge University PressPrint publication year: 2007
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