Going forward, this great man [i.e. St Dionysius the Areopagite] hymns such processions and energies of God in other God-fitting names and calls them participations and participations-as-such (μετοχαὶ καὶ αὐτομετοχαὶ); and in many places of his discourses he shows also that they are above beings and that they are paradigms of beings, pre-subsisting in God according to a super-essential union. How then can these be creatures? Furthermore, when teaching what these paradigms are, he adds in addition: we say that paradigms are, in God, the essentializing and unitedly pre-subsisting logoi of beings, which theology calls pre-determinations and divine and good volitions, delimitive and productive of beings, according to which the super-essential one predetermined and produced all beings. How then can the predeterminations and the divine volitions productive of beings be thought to be created? How then are those people not exposed, who posit these processions and energies to be creatures, when they drag down the providence of God to the status of a creature? For the essentializing and vivifying and sophianizing and, to put it simply, the productive and cohesive energy of beings which are in a created manner, is indeed the divine volitions and the very divine participations and gifts of the cause of goodness of all things.