Pseudo-Dionysius

http://www.vatican.va/holy_father/benedict_xvi/audiences/2008/documents/hf_ben-xvi_aud_20080514_it.html

http://www.zenit.org/article-22588?l=english

Relevant passages:

It is interesting that Pseudo-Dionysius would have dared to avail precisely of this thought to show the truth of Christ; to transform this polytheistic universe into a cosmos created by God, in the harmony of the cosmos of God, where every force is praise of God, and show this great harmony, this symphony of the cosmos that goes from the seraphim to the angels and archangels, to man and all the creatures, which together reflect the beauty of God and are praise of God.

He thus transformed the polytheistic image into praise of the Creator and his creatures. In this way, we can discover the essential characteristics of his thought: Before all, it is cosmic praise. All of creation speaks of God and is a praise of God. Given that the creature is a praise of God, the theology of Pseudo-Dionysius becomes a liturgical theology: God is found above all praising him, not just reflecting. And liturgy is not something constructed by us, something invented so as to have a religious experience for a certain amount of time. It consists in singing with the choir of the creatures and entering into the cosmic reality itself. And thus the liturgy, apparently only ecclesiastical, becomes ample and great, it unites us with the language of all creatures. He says: God cannot be spoken of in an abstract way; to speak of God is always -- he uses the Greek word -- a "hymnein," an elevating of hymns to God with the great song of creatures, which is reflected and made concrete in liturgical praise.

Nevertheless, if his theology is cosmic, ecclesial and liturgical, it is also profoundly personal.