  Other sources of the doctrines of the transcendentals are Augustine, Boethius, and Dionysius the Areopagite, representing the interpretation of the Platonic ideas as divine names in the Christian tradition. In diverse works, Augustine discusses unity, truth, goodness, and being as predicates that are instantiated in a primary and privileged way in God, and instantiated in a derivative way in God’s creation. As a consequence, knowledge of created unity, truth, goodness, and being has to make explicit this relation to its divine origin, which, in Augustine’s work itself and in the Augustinian tradition, frequently takes the form of an ascent to God as a demonstration of God’s existence. In his treatise De divinis nominibus, pseudo-Dionysius Areopagita gives an extensive treatment of the Good, Being, Truth, Beauty, and Unity as the names of God. Itself adherent to Neoplatonic philosophy, in which the Good is proclaimed to be above being, Dionysius’ work was interpreted by 13th century theoreticians of the doctrine of the transcendentals in the frame of a synthesis of Aristotelianism and Platonism that harmonizes the transcendent and the transcendental. Finally, Boethius explicitly discusses the convertibility of ‘being’ and ‘one’, and his treatise De hebdomadibus addresses the relation between being and the good, with a view to safeguard the goodness of reality without infringing upon the substantial goodness of its creator. One can say that De hebdomadibus was a true model for the later elaboration of the doctrine of the transcendentals in the first half of the 13th century, which, in its first phase, had a strong focus on the notion of the good.