How is it that he who is beyond all things transcends both the source of deity and the source of goodness if you understand deity and goodness as the substance itself of the gift which makes us good and deifies us and that inimitable reproduction of him who transcend deity and goodness by which we are deified and made good?
For if this is taken as the beginning of the deification and becoming good of those who are being deified and made good, then he who is utterly beyond every beginning also transcends what is described here as deity and goodness, since he is the source of deity and goodness. By the same token, he who is inimitable and beyond relations transcends imitations and relations as well as those who imitate and participate.
Ep. 2, 1068A1069A, Dionysius the Areopagite – 迪奥尼修