and others. Bonaventure uses images and even direct quotations from Dionysius' Mystical Theology in the last chapter of his famous work Itinerarium Mentis in Deum (The Soul's Journey into God). During the thirteenth century, the Franciscan Robert Grosseteste made an important contribution by bringing out between 1240 and 1243 a translation, with commentary, of the Dionysian corpus. Soon after, the Dominican Albertus Magnus did likewise. The thirteenth-century Parisian corpus provided an important reference point by combining the "Old Translation" of John Scotus Eriugena with the "New Translation" of John Sarrazin, along with glosses and scholia by Maximus the Confessor, John of Scythopolis and others, as well as the "Extracts" by Thomas Gallus, and several commentaries such as John Scotus Eriugena, John Sarrazin and Hugh of Saint Victor on The Celestial Hierarchy. It quickly became common to make reference to Dionysius. Thomas Aquinas wrote an explanation for several works, and cites him over 1700 times. Bonaventure called him the "prince of mystics". It was subsequently in the area of mysticism that Dionysius, especially his portrayal of the via negativa, was particularly influential. In the fourteenth and fifteenth centuries his fundamental themes were hugely influential on thinkers such as Marguerite Porete, Meister Eckhart, Johannes Tauler, John of Ruusbroec, the author of The Cloud of Unknowing (who made an expanded Middle English translation of Dionysius' Mystical Theology), Jean Gerson, Nicholas of Cusa, Denis the Carthusian, Julian of Norwich, Harphius Herp and Catherine of Genoa ["The Mystical Element of Religion as Studied in Saint Catherine of Genoa and Her Friends (1908)]. His influence can also be traced in the Spanish Carmelite thought of the sixteenth century among Teresa of Ávila and John of the Cross. Modern appraisal In recent decades, interest has increased again in the Corpus Areopagiticum, for three main reasons: because of a recovery of the huge impact of Dionysian thought in later Christian thought, because of an increasing repudiation of older criticisms that Dionysius's thought represented a fundamentally Neoplatonic approach to theology, and finally because of interest in parallels between aspects of modern linguistic theory and Dionysius's reflections on language and negative theology. Andrew Louth offers the following modern appraisal of the Areopagite; See also Pseudepigrapha St. Dionysus Institute in Paris Theoria Notes References Sources Elena Ene D.-Vasilescu, "Pseudo-Dionysius the Areopagite and Byzantine Art", Journal of Early Christian History, Taylor & Francis, Volume 11, Issue 2, 2021, pp. 50-75; DOI: 10.1080/2222582X.2020.1743955