Thank you for your response. However, as the author pointed out, the Rosary came into existence over several hundred years and authorship cannot (with 100% accuracy) be attributed just to one person. The Rosary itself is not a magic gnostic talisman. The article that I posted correctly explains the theological purpose "Journeying through the Joyful, Sorrowful and Glorious mysteries of the rosary, the individual brings to mind our Lord's incarnation, His passion and death and His resurrection from the dead. In so doing, the rosary assists us in growing in a deeper appreciation of these mysteries, in uniting our life more closely to our Lord and in imploring His graced assistance to live the faith." Obviously one can disagree but that is official Catholic teaching anything else is speculation that does not conform with what is taught. I am not privy to secret meanings or knowledge but if you have or understand those meanings, I would like to read what the prayers that one uses for the Rosary really mean. As for your comment on the two versions of "mystery religion" (I assume you are referring to Catholicism). I find your explanation to be one of philosophical dualism, which is perfectly fine position to have, maintaining that their are elects and listeners within the Catholic Church. Therefore, I assume that you might be implying (my interpretation of your article) that Catholic sacraments and dogmas are not really related to what Jesus Christ really taught (a Protestant and Jewish position). This is perfectly fine belief to have but then this enters an early Apostolic and Church Father argument (their interpretation of scripture), which supports the Catholic position. Evidently, you (like everyone else) have your own beliefs and have every right to them but your interpretation of history has a subjective component that is obviously anti-Catholic to fit your narrative (I do not know what that narrative maybe). I do wish you all the best on your journey.
The purpose for the investigation and hypothesis in this paper (and overall series) are the gnostic interpretations which do overlap, whether one likes it or not, with certain interpretations within Christian mysticism. The point of this paper is simply to call to attention that it is indeed Saint Dominic who is popularly portrayed as the originator of the rosary, whether this is historically true is not the point, since it is still recognised as a main narrative for the origin of the rosary within the Catholic faith. Since Albertus Magnus essentially brought in the Dominican brand of Christian mysticism, it is relevant to discuss the meaning of the rosary in context of the Dominicans. It is also relevant to bring up that the teachings of Albertus Magnus were greatly influential in the formation of the Rosicrucians, as well as other followers of Dominican mysticism such as Meister Eckhart. Thus, I am not trying to generalise that everyone in the Catholic faith who prays with the rosary has this in the back of their minds, however, it is very significant to bring up the rosary in its specific affiliation to the Dominicans, and it is also important to further explore (for myself anyhow) how influential Albertus Magnus was in possibly forming this tradition with the Dominican Order. As for the reference to mystery religions, I am not just speaking about the Christian religion, but any religion or belief system that believes in "mysteries" that surround said belief system. Also, just to be clear, I am not promoting an anti-Catholic narrative. However, it would not be very honest to refuse to acknowledge the clear problems that arose within the Catholic Church, including the Inquisitions. It looks like this is perhaps the first paper you have read in this series (this is Part V of this series), the whole purpose of this series is to eventually discuss Vatican Gladio which most certainly has played a massive role in the 20th century. So this is paper is an investigation as to the roots of this phenomenon. I am not anti-Catholic. I like the writings of many notable Catholics including that of Saint-Augustine who battled against the Manichean teachings and also of Cusa. To say there is corruption (which by the way goes for any religious institution) is not to attack the very institution. Again, in the case of the Catholic Church this is very important, and is a focus of mine in this series due to the emergence of Vatican Gladio in the 20th century, including Operation Condor in South America. To deny that terrible acts have been committed under the Catholic name is not the best approach if one wishes to preserve the most sacred teachings of the Catholic faith.
I believe there is difference in our approach. When discussing the Catholic Church or any religion, there is a difference between the sociological and the theological. If you are going to enter into a theological dialog, as you inadvertently did with the Rosary and probably was not your intention, you should state that your argument is sociological and not theological.
I am fully aware of all of the problems with the Catholic Church historically and in the present (I don't disagree with some of your points on the corruption within the CC. There are individuals who are official Catholic representatives who have and will commit heinous crimes. Crimes have been and are being committed by all governments and organizations.) But that is a sociological argument not a theological. If you are going to get into the theology at least you should refer to the Catechism of the Catholic Church and the supporting documents that are quoted within the Catechism. Not to mention the hundreds of Theological experts within the CC that have commented on the Rosary. I do not know if you have a PhD or STD in Theology, maybe you do?
St Dominic is "popularly" portrayed but the Rosary evolved over centuries (that is the historical fact, popular does not count). JPII for example added the 4th religious mystery before he passed away (The luminous mysteries: The Baptism in the Jordan, The Wedding Feast at Canaan, The Sermon on the Mount, The Transfiguration, and the Last Supper (the institution of the Holy Eucharist). The Rosary follows the life of Jesus Christ, please tell me where the secret or gnostic teachings are with the life of Christ and how it is represented in the Rosary? You need to examine the theological premises of the prayers that compose the Rosary not just mention that it is a gnostic tool to fit your argument. The evolution of the Rosary also reflects and is in line with the Catholic Church's theological doctrines that have also evolved over the centuries.
My advise is to explain your critique of the CC as a sociological examination and to avoid any reference to theological premises.
I did not know that when Catholics pray the rosary that they were praying to Mary Magdalene. But the following article provides a different perspective.
HISTORY OF THE ROSARY
Fr. William Saunders
Please explain the history and background of the rosary. Is it true that the Blessed Mother gave it to St. Dominic?
The rosary is one of the most cherished prayers of our Catholic Church. Introduced by the Creed, the Our Father, three Hail Marys and the Doxology ("Glory Be"), and concluded with the Salve Regina, the rosary involves the recitation of five decades consisting of the Our Father, 10 Hail Marys and the Doxology. During this recitation, the individual meditates on the saving mysteries of our Lord's life and the faithful witness of our Blessed Mother.
Journeying through the Joyful, Sorrowful and Glorious mysteries of the rosary, the individual brings to mind our Lord's incarnation, His passion and death and His resurrection from the dead. In so doing, the rosary assists us in growing in a deeper appreciation of these mysteries, in uniting our life more closely to our Lord and in imploring His graced assistance to live the faith. We also ask for the prayers of our Blessed Mother, who leads all believers to her Son.
The origins of the rosary are "sketchy" at best. The use of "prayer beads" and the repeated recitation of prayers to aid in meditation stem from the earliest days of the Church and has roots in pre-Christian times. Evidence exists from the Middle Ages that strings of beads were used to count Our Fathers and Hail Marys. Actually, these strings of beads became known as "Paternosters," the Latin for "Our Father."
The structure of the rosary gradually evolved between the 12th and 15th centuries. Eventually 50 Hail Marys were recited and linked with verses of psalms or other phrases evoking the lives of Jesus and Mary. During this time, this prayer form became known as the rosarium ("rose garden"), actually a common term to designate a collection of similar material, such as an anthology of stories on the same subject or theme. During the 16th century, the structure of the five-decade rosary based on the three sets of mysteries prevailed.
Tradition does hold that St. Dominic (d. 1221) devised the rosary as we know it. Moved by a vision of our Blessed Mother, he preached the use of the rosary in his missionary work among the Albigensians, who had denied the mystery of Christ. Some scholars take exception to St. Dominic's role in forming the rosary. The earliest accounts of his life do not mention it, the Dominican constitutions do not link him with it and contemporaneous portraits do not include it as a symbol to identify the saint.
In 1922, Dom Louis Cougaud stated, "The various elements which enter into the composition of that Catholic devotion commonly called the rosary are the product of a long and gradual development which began before St. Dominic's time, which continued without his having any share in it, and which only attained its final shape several centuries after his death." However, other scholars would rebut that St. Dominic not so much "invented" the rosary as he preached its use to convert sinners and those who had strayed from the faith. Moreover, at least a dozen popes have mentioned St. Dominic's connection with the rosary, sanctioning his role as at least a "pious belief."
The rosary gained greater popularity in the 1500s, when Moslem Turks were ravaging Eastern Europe. Recall that in 1453, Constantinople had fallen to the Moslems, leaving the Balkans and Hungary open to conquest. With Moslems raiding even the coast of Italy, the control of the Mediterranean was now at stake.
In 1571, Pope Pius V organized a fleet under the command of Don Juan of Austria the half-brother of King Philip II of Spain. While preparations were underway, the Holy Father asked all of the faithful to say the rosary and implore our Blessed Mother's prayers, under the title Our Lady of Victory, that our Lord would grant victory to the Christians. Although the Moslem fleet outnumbered that of the Christians in both vessels and sailors, the forces were ready to meet in battle. The Christian flagship flew a blue banner depicting Christ crucified. On October 7, 1571, the Moslems were defeated at the Battle of Lepanto. The following year, Pope St. Pius V established the Feast of the Holy Rosary on October 7, where the faithful would not only remember this victory, but also give thanks to the Lord for all of His benefits and remember the powerful intercession of our Blessed Mother.
The fact that our Church continues to include the Feast of the Holy Rosary on the liturgical calendar testifies to the importance and goodness of this form of prayer. Archbishop Fulton Sheen said, "The rosary is the book of the blind, where souls see and there enact the greatest drama of love the world has ever known; it is the book of the simple, which initiates them into mysteries and knowledge more satisfying than the education of other men; it is the book of the aged, whose eyes close upon the shadow of this world, and open on the substance of the next. The power of the rosary is beyond description."
Fr. Saunders is president of the Notre Dame Institute and associate pastor of Queen of Apostles Parish, both in Alexandria.
This article appeared in the October 6, 1994 issue of "The Arlington Catholic Herald." Courtesy of the "Arlington Catholic Herald" diocesan newspaper of the Arlington (VA) diocese. For subscription information, call 1-800-377-0511 or write 200 North Glebe Road, Suite 607 Arlington, VA 22203.
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Thank you for sharing the Saunders write up, and that it is questionable about the origins of the Rosary, that being said, he does not offer much of an explanation of its actual origin. However, it is still a popular belief that it did indeed originate with St. Dominic and has become a mainstay narrative within the Catholic faith. Just to be clear, I am not stating that all Catholics are praying to Mary Magdalene when praying with the rosary, not even all Dominicans, but rather am referring to those who set up the tradition within the Dominicans (such as Dominic) and its "elects" or so-called "inner elite" may have their own gnostic interpretation. As with any mystery religion there are two versions (or more) of the truth, one for its "listeners" and one for its "elects."
Hey Alexandros, the knowing God through emotion and sensual experience that I reference is on the teachings of Albertus Magnus. It is commonly said that Albertus Magnus' teachings were influenced by Dionysus the Areopagite, the latter of which I do not know anything about. If you think this is an inaccurate attribution, that Albertus Magnus' teachings were largely influenced by Dionysus the Areopagite - I am open to this and hearing your reasons why, since again, to be fair, I know nothing of the latter. However, this is a statement that I stand by in describing the Dominican teachings of Albertus Magnus.
Thank you for your reply. St Dionysius is known mostly for teaching apophatic theology: anything we say affirmatively about God is insufficient, and it's more accurate (though still insufficient) to make statements about what He is not (ineffable, inconceivable, invisible, incomprehensible). Later (post-schism) Orthodox theology of St Gregory Palamas clarifies that we can know God in His "energies" (perhaps "manifestations" is a better translation), but not in His essence. There's the main part of the mind/soul that grasps things immediately (called the nous), through which we can encounter God (and the senses can be involved in this), but we can't figure Him out with the part of the mind that calculates. I hope I'm not in over my head trying to explain this. I wish I had the time and competence to read St Dionysius in the original, but I know enough to tell that at least one translation I've looked at is not worthy of being called a translation, but is rather a rendering or paraphrasing, and a bad one at that. We Orthodox believe that the Greek fathers understood St Dionysius and properly applied and developed his theology.
Thank you for the explanation Alexandros, that is very useful to know that, if I understand you correctly, there seems to be a disagreement between the Catholic Church and Eastern Orthodox on how to understand St. Dionysus and that there are bad translations of his work that can mislead people about his teachings.
This is very common for the Buddhist teachings as well that were later brought into Europe and the United States in the 20th century. In fact the famous "Book of the Dead" was circulated for decades as one translation by Evans-Wentz who was a theosophist and appears to have connections with T.E. Lawrence. Evans-Wentz translation of the "Book of the Dead" (which is not even its original title - in other words, he gave it a new title!) took a great deal of liberty and even added whole sections of his own writings as part of th book! I can't help but think this is possibly a similar situation with Albertus Magnus.
Anyhow, I will keep this in mind, since I do plan on looking into Albertus Magnus more, I think this will offer further clarification, since he appears to have played a very large role in Catholic mysticism. I will remove any reference to St Dionysus in influencing Albertus Magnus until I know more. Thanks Alexandros!
Thank you for your response. However, as the author pointed out, the Rosary came into existence over several hundred years and authorship cannot (with 100% accuracy) be attributed just to one person. The Rosary itself is not a magic gnostic talisman. The article that I posted correctly explains the theological purpose "Journeying through the Joyful, Sorrowful and Glorious mysteries of the rosary, the individual brings to mind our Lord's incarnation, His passion and death and His resurrection from the dead. In so doing, the rosary assists us in growing in a deeper appreciation of these mysteries, in uniting our life more closely to our Lord and in imploring His graced assistance to live the faith." Obviously one can disagree but that is official Catholic teaching anything else is speculation that does not conform with what is taught. I am not privy to secret meanings or knowledge but if you have or understand those meanings, I would like to read what the prayers that one uses for the Rosary really mean. As for your comment on the two versions of "mystery religion" (I assume you are referring to Catholicism). I find your explanation to be one of philosophical dualism, which is perfectly fine position to have, maintaining that their are elects and listeners within the Catholic Church. Therefore, I assume that you might be implying (my interpretation of your article) that Catholic sacraments and dogmas are not really related to what Jesus Christ really taught (a Protestant and Jewish position). This is perfectly fine belief to have but then this enters an early Apostolic and Church Father argument (their interpretation of scripture), which supports the Catholic position. Evidently, you (like everyone else) have your own beliefs and have every right to them but your interpretation of history has a subjective component that is obviously anti-Catholic to fit your narrative (I do not know what that narrative maybe). I do wish you all the best on your journey.
All the best and good luck.
Salvador P. Barragan
The purpose for the investigation and hypothesis in this paper (and overall series) are the gnostic interpretations which do overlap, whether one likes it or not, with certain interpretations within Christian mysticism. The point of this paper is simply to call to attention that it is indeed Saint Dominic who is popularly portrayed as the originator of the rosary, whether this is historically true is not the point, since it is still recognised as a main narrative for the origin of the rosary within the Catholic faith. Since Albertus Magnus essentially brought in the Dominican brand of Christian mysticism, it is relevant to discuss the meaning of the rosary in context of the Dominicans. It is also relevant to bring up that the teachings of Albertus Magnus were greatly influential in the formation of the Rosicrucians, as well as other followers of Dominican mysticism such as Meister Eckhart. Thus, I am not trying to generalise that everyone in the Catholic faith who prays with the rosary has this in the back of their minds, however, it is very significant to bring up the rosary in its specific affiliation to the Dominicans, and it is also important to further explore (for myself anyhow) how influential Albertus Magnus was in possibly forming this tradition with the Dominican Order. As for the reference to mystery religions, I am not just speaking about the Christian religion, but any religion or belief system that believes in "mysteries" that surround said belief system. Also, just to be clear, I am not promoting an anti-Catholic narrative. However, it would not be very honest to refuse to acknowledge the clear problems that arose within the Catholic Church, including the Inquisitions. It looks like this is perhaps the first paper you have read in this series (this is Part V of this series), the whole purpose of this series is to eventually discuss Vatican Gladio which most certainly has played a massive role in the 20th century. So this is paper is an investigation as to the roots of this phenomenon. I am not anti-Catholic. I like the writings of many notable Catholics including that of Saint-Augustine who battled against the Manichean teachings and also of Cusa. To say there is corruption (which by the way goes for any religious institution) is not to attack the very institution. Again, in the case of the Catholic Church this is very important, and is a focus of mine in this series due to the emergence of Vatican Gladio in the 20th century, including Operation Condor in South America. To deny that terrible acts have been committed under the Catholic name is not the best approach if one wishes to preserve the most sacred teachings of the Catholic faith.
I believe there is difference in our approach. When discussing the Catholic Church or any religion, there is a difference between the sociological and the theological. If you are going to enter into a theological dialog, as you inadvertently did with the Rosary and probably was not your intention, you should state that your argument is sociological and not theological.
I am fully aware of all of the problems with the Catholic Church historically and in the present (I don't disagree with some of your points on the corruption within the CC. There are individuals who are official Catholic representatives who have and will commit heinous crimes. Crimes have been and are being committed by all governments and organizations.) But that is a sociological argument not a theological. If you are going to get into the theology at least you should refer to the Catechism of the Catholic Church and the supporting documents that are quoted within the Catechism. Not to mention the hundreds of Theological experts within the CC that have commented on the Rosary. I do not know if you have a PhD or STD in Theology, maybe you do?
St Dominic is "popularly" portrayed but the Rosary evolved over centuries (that is the historical fact, popular does not count). JPII for example added the 4th religious mystery before he passed away (The luminous mysteries: The Baptism in the Jordan, The Wedding Feast at Canaan, The Sermon on the Mount, The Transfiguration, and the Last Supper (the institution of the Holy Eucharist). The Rosary follows the life of Jesus Christ, please tell me where the secret or gnostic teachings are with the life of Christ and how it is represented in the Rosary? You need to examine the theological premises of the prayers that compose the Rosary not just mention that it is a gnostic tool to fit your argument. The evolution of the Rosary also reflects and is in line with the Catholic Church's theological doctrines that have also evolved over the centuries.
My advise is to explain your critique of the CC as a sociological examination and to avoid any reference to theological premises.
Good luck
I did not know that when Catholics pray the rosary that they were praying to Mary Magdalene. But the following article provides a different perspective.
HISTORY OF THE ROSARY
Fr. William Saunders
Please explain the history and background of the rosary. Is it true that the Blessed Mother gave it to St. Dominic?
The rosary is one of the most cherished prayers of our Catholic Church. Introduced by the Creed, the Our Father, three Hail Marys and the Doxology ("Glory Be"), and concluded with the Salve Regina, the rosary involves the recitation of five decades consisting of the Our Father, 10 Hail Marys and the Doxology. During this recitation, the individual meditates on the saving mysteries of our Lord's life and the faithful witness of our Blessed Mother.
Journeying through the Joyful, Sorrowful and Glorious mysteries of the rosary, the individual brings to mind our Lord's incarnation, His passion and death and His resurrection from the dead. In so doing, the rosary assists us in growing in a deeper appreciation of these mysteries, in uniting our life more closely to our Lord and in imploring His graced assistance to live the faith. We also ask for the prayers of our Blessed Mother, who leads all believers to her Son.
The origins of the rosary are "sketchy" at best. The use of "prayer beads" and the repeated recitation of prayers to aid in meditation stem from the earliest days of the Church and has roots in pre-Christian times. Evidence exists from the Middle Ages that strings of beads were used to count Our Fathers and Hail Marys. Actually, these strings of beads became known as "Paternosters," the Latin for "Our Father."
The structure of the rosary gradually evolved between the 12th and 15th centuries. Eventually 50 Hail Marys were recited and linked with verses of psalms or other phrases evoking the lives of Jesus and Mary. During this time, this prayer form became known as the rosarium ("rose garden"), actually a common term to designate a collection of similar material, such as an anthology of stories on the same subject or theme. During the 16th century, the structure of the five-decade rosary based on the three sets of mysteries prevailed.
Tradition does hold that St. Dominic (d. 1221) devised the rosary as we know it. Moved by a vision of our Blessed Mother, he preached the use of the rosary in his missionary work among the Albigensians, who had denied the mystery of Christ. Some scholars take exception to St. Dominic's role in forming the rosary. The earliest accounts of his life do not mention it, the Dominican constitutions do not link him with it and contemporaneous portraits do not include it as a symbol to identify the saint.
In 1922, Dom Louis Cougaud stated, "The various elements which enter into the composition of that Catholic devotion commonly called the rosary are the product of a long and gradual development which began before St. Dominic's time, which continued without his having any share in it, and which only attained its final shape several centuries after his death." However, other scholars would rebut that St. Dominic not so much "invented" the rosary as he preached its use to convert sinners and those who had strayed from the faith. Moreover, at least a dozen popes have mentioned St. Dominic's connection with the rosary, sanctioning his role as at least a "pious belief."
The rosary gained greater popularity in the 1500s, when Moslem Turks were ravaging Eastern Europe. Recall that in 1453, Constantinople had fallen to the Moslems, leaving the Balkans and Hungary open to conquest. With Moslems raiding even the coast of Italy, the control of the Mediterranean was now at stake.
In 1571, Pope Pius V organized a fleet under the command of Don Juan of Austria the half-brother of King Philip II of Spain. While preparations were underway, the Holy Father asked all of the faithful to say the rosary and implore our Blessed Mother's prayers, under the title Our Lady of Victory, that our Lord would grant victory to the Christians. Although the Moslem fleet outnumbered that of the Christians in both vessels and sailors, the forces were ready to meet in battle. The Christian flagship flew a blue banner depicting Christ crucified. On October 7, 1571, the Moslems were defeated at the Battle of Lepanto. The following year, Pope St. Pius V established the Feast of the Holy Rosary on October 7, where the faithful would not only remember this victory, but also give thanks to the Lord for all of His benefits and remember the powerful intercession of our Blessed Mother.
The fact that our Church continues to include the Feast of the Holy Rosary on the liturgical calendar testifies to the importance and goodness of this form of prayer. Archbishop Fulton Sheen said, "The rosary is the book of the blind, where souls see and there enact the greatest drama of love the world has ever known; it is the book of the simple, which initiates them into mysteries and knowledge more satisfying than the education of other men; it is the book of the aged, whose eyes close upon the shadow of this world, and open on the substance of the next. The power of the rosary is beyond description."
Fr. Saunders is president of the Notre Dame Institute and associate pastor of Queen of Apostles Parish, both in Alexandria.
This article appeared in the October 6, 1994 issue of "The Arlington Catholic Herald." Courtesy of the "Arlington Catholic Herald" diocesan newspaper of the Arlington (VA) diocese. For subscription information, call 1-800-377-0511 or write 200 North Glebe Road, Suite 607 Arlington, VA 22203.
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Thank you for sharing the Saunders write up, and that it is questionable about the origins of the Rosary, that being said, he does not offer much of an explanation of its actual origin. However, it is still a popular belief that it did indeed originate with St. Dominic and has become a mainstay narrative within the Catholic faith. Just to be clear, I am not stating that all Catholics are praying to Mary Magdalene when praying with the rosary, not even all Dominicans, but rather am referring to those who set up the tradition within the Dominicans (such as Dominic) and its "elects" or so-called "inner elite" may have their own gnostic interpretation. As with any mystery religion there are two versions (or more) of the truth, one for its "listeners" and one for its "elects."
I'd love to see where St Dionysius the Areopagite says that you can know God through "emotion" and "sensual experience".
Hey Alexandros, the knowing God through emotion and sensual experience that I reference is on the teachings of Albertus Magnus. It is commonly said that Albertus Magnus' teachings were influenced by Dionysus the Areopagite, the latter of which I do not know anything about. If you think this is an inaccurate attribution, that Albertus Magnus' teachings were largely influenced by Dionysus the Areopagite - I am open to this and hearing your reasons why, since again, to be fair, I know nothing of the latter. However, this is a statement that I stand by in describing the Dominican teachings of Albertus Magnus.
Thank you for your reply. St Dionysius is known mostly for teaching apophatic theology: anything we say affirmatively about God is insufficient, and it's more accurate (though still insufficient) to make statements about what He is not (ineffable, inconceivable, invisible, incomprehensible). Later (post-schism) Orthodox theology of St Gregory Palamas clarifies that we can know God in His "energies" (perhaps "manifestations" is a better translation), but not in His essence. There's the main part of the mind/soul that grasps things immediately (called the nous), through which we can encounter God (and the senses can be involved in this), but we can't figure Him out with the part of the mind that calculates. I hope I'm not in over my head trying to explain this. I wish I had the time and competence to read St Dionysius in the original, but I know enough to tell that at least one translation I've looked at is not worthy of being called a translation, but is rather a rendering or paraphrasing, and a bad one at that. We Orthodox believe that the Greek fathers understood St Dionysius and properly applied and developed his theology.
Thank you for the explanation Alexandros, that is very useful to know that, if I understand you correctly, there seems to be a disagreement between the Catholic Church and Eastern Orthodox on how to understand St. Dionysus and that there are bad translations of his work that can mislead people about his teachings.
This is very common for the Buddhist teachings as well that were later brought into Europe and the United States in the 20th century. In fact the famous "Book of the Dead" was circulated for decades as one translation by Evans-Wentz who was a theosophist and appears to have connections with T.E. Lawrence. Evans-Wentz translation of the "Book of the Dead" (which is not even its original title - in other words, he gave it a new title!) took a great deal of liberty and even added whole sections of his own writings as part of th book! I can't help but think this is possibly a similar situation with Albertus Magnus.
Anyhow, I will keep this in mind, since I do plan on looking into Albertus Magnus more, I think this will offer further clarification, since he appears to have played a very large role in Catholic mysticism. I will remove any reference to St Dionysus in influencing Albertus Magnus until I know more. Thanks Alexandros!