Beruflich Dokumente
Kultur Dokumente
<b5
E5
EMMAlUia
STOR
ras
WPi
THE LIBRARY
o
VICTORIA UNIVERSITY
Toronto
THE WORKS OF
DIONYSIUS THE AREOPAGITE.
PART
I.
NOW
JOHN PARKER,
REV.
"
Author of
Confirmed."
Christianity Chronologically
^
" Dionysius the Areopagite.
<
Why am I
"
a Christian?"
How
Sames fatter
6
M.A.
atiB
Co.
LONDON
SOUTHAMPTON-STREET, STRAND,
AND
OXFORD.
27 BROAD-STREET,
1897.
BR
65
tiffi
E5
EMMANUEL
C.
-tor
54^55
DEDICATED
TO
L'ABBE
J.
FABRE D'ENVIEU,
HON. CANON OF
IN
ST.
DENIS,
THANKFUL RECOGNITION
OF THE
Felix es Gallia
suscipere
quce, tantos et tales meruisti
sacerdotes.
Migne
Antwerp.
Venice.
(Paris).
Translations.
Syriac.
a.d.
Sergius of Ras'ain,
530.
B. Mus.
Add.
12151-2, 22370.
Latin.
Johannes Scotus.
Johannes Sarracinus.
Ambrosius Camaldulensis.
Balthasar Corderius.
Ficinnus.
Fabure Stapulensis.
Paraphrase. Cel. and Ecc. Hier., Dean Colet.
French. Frere Jean de St. Frangois.
Monseigneur Darboy.
L'Abbe Dulac.
German. Dr. Ceslaus Maria Schneider.
English Dean Colet by Rev. J. H. Lupton.
Rev.
J.
Parker.
Commentaries.
Scholia.
Edessa.
Hugo
of St. Victor.
John of Salisbury.
Robert of Lincoln.
St. Thomas Aquinas.
Albertus Magnus.
Dionysius Carthusianus.
BOOKS TO BE READ.
Vindicise Areopagaticae, 1702.
L'Abbe Darras,
1863.
Vives.
Paris.
J.
Canon Bernard,
St.
Trophime
Firmin Didot.
Responsio ad
De duobus
Manz.
Dionysiis," 1642.
all
Institutio."
heresies,"
1859.
Got-
tingen.
Murray, 1893.
Montet, 1848.
Hipler, 1861.
Nirschl, 1888, Histpolit Blatter, p. 172
270'.
a
See Science de
1886.
Dieii,
Schneider
II.
184, and
p.
vol. p. 2-29.
257
Manz,
Vll
Leyden, E.
J. Brill.
In
Rome
there are
Codex produced
many
at the
editions.
Unfortunately the
in the
Lateran,
in Latin
from Dionysius
to St. Paul, in
which he speaks
St.
Paul,
and
his
own
deso-
lation.
St. Paul,
visit to
in
CONTENTS.
Principal
pagite
Works on
Books to be Read
Works
VI
against Genuineness
Names "
ix
Divine Names
Note.
Ignatius
128
Mystic Theology
id.
129
130
139
141
Preface to Liturgy
185
Liturgy of
....
....
St. Dionysius,
Athenians
Objections to Genuineness
Bishop of the
187
202
The
Treatise on
Hierotheus,
Its
purpose
who was
is
Holy Scripture
Who
is
conception, and
of Almighty
is,
The
God.
Hebrew
by
and
Aristotle
authorities here.
but Plato
When
Plato
we need not
The
C. V.
2.
PREFACE TO THE
Christian Faith
in
its
step by step in order to trace the connection between the language of Plato and Dionysius, for the
purpose of exploding the puerile supposition that
and
Plotinus.
lost
and
in
Clement of Alexandria
tinct
the
affirms
that
brother
,"
."
Jesus
He
is
all
When
things,
is
God
is
startling
"the Lord's
David, from
flesh,
and
Dionysius
God, by some
speaks of James,
after the
Christ,
Paul,
St.
God
Like
Who made
He,
further that
phraseology.
of
and
but Dionysius
The works
called
whom
"father
body
as the
He
and God.
being, as
of
it
were, the
Life
is
'A5c\<p69eos.
QeoiraTop.
PREFACE TO THE "DIVINE NAMES."
indicate
XI
trate a principle
of
Him,
Who
is
above
all
things known.
It is
" the
itself,
wisdom."
unsearchable
In
the Mystic
" But,
Theology,
thou,
dear Timothy, leave behind both sensible perception, and intellectual efforts, and all objects of sense
all purity,
thou wilt
we would
attain
illuminating
the highest
ray of God,
if
conception of Him,
As beyond knowledge.
PREFACE TO THE
Xll
"
Who
is
still
passeth
the
all
God
He
of Dionysius, and
There
worshipped unknowingly.
Dionysius
God
understanding."
the
erected
in
altar
is
"
unknown
is still
to
''
be
a tradition that
Athens "to
God
at
The only
by name,
a
man
is
heresiarch,
whom
Dionysius mentions
siderable
author.
The
Christ.
tenets of
He
Elymas
formed an eclec-
Faith,
and with Cerinthus and Carpocrates origiheresies to which the apostolic epistles
many
nated
allude,
and which
festation
errors
in later times
became prominent
in the Church.
many
Bishop of that
e
city,
Conversion of India,
of Christianity,
(Muttra),
Name.
by F.
Vol.
S.
to
p. 12.
II. p.
Pressense,
271.
Growse, on the
glorification of the
Divine
Xill
Pantaenus
Bartholomew (one
of the twelve) had preached the coming of Jesus
Pantaenus found a copy of
Christ, in that country.
the Hebrew Gospel of St. Matthew in India.
Now,
by the extract, contained in the Scholia of Maximus,
St.
from a
letter
of the
we know
Museum f
(Nos.
dis-
12151-2),
known and
pagite were
treasured
in
Alexandria
Can we
more
theus, to India?
of the
losophy, as expressed
Ramanuja
Names
"
Sankara
One
lutely
fication."
and
and the " Divine
of the Supreme as " abso-
by Sankara^
in the eighth,
"
treats
Ramanuja
as " non-dual,
with quali-
pressed in Dionysius.
I
Rama-
Vidieu, p. 73.
p. 55.
J,
Murray.
h
At Council of Nicea
Xiv
less for
them
to
become
have
Names "
will
ignorant.
Dionysius was
him, those
who
first
naturally
his
lead.
him
dresses him as "films amicus," and describes
deditus."
fidei
"
Christi
et
saeculum
clarus apud
as
Dexter became Prefect of the Pretorian Oriental
Guards, and was one of the most illustrious statesHe resided two years in Toledo.
of his time.
men
From
That
" illustrious
both Chronicle and Author amongst his
Jerome
that
Dexter
of
request
the
at
was
men." It
Among
wrote his book on Ecclesiastical Writers.
a rethe earliest Bishops of Toledo, Dexter describes
markable
Eugenius, on
"of
Merv was an
PREFACE TO THE
" DIVINE
NAMES."
XV
and family of
Emperor Hadrian. Marcellus was consecrated Bishop by Dionysius the Areopagite at Aries, and sent to Toledo.
Respecting
Caesar, being uncle to the
Marcellus,
on
account of
his
excellent
disposition.
Upon
friend
Marcellus, Timothy,
written
N.B. As the
result of
our Saviour's
last
history in the
first
some research
century.
I affirm that
Key to Church
As He commanded the
commission
is
the
Xvi
I. v. 23 (row kt)P v X
success amongst
such
with
Oeuros iv Trdat] Kriaei), and
for the cruel
but
that,
noble,
the most learned and
massacre of Flavius
'
Emperor
shall be
in
Me
me
" that in
Germany they
selves to the
the doctrine
is
too clear
They pretend
and precise
How
companion of
St.
St.
that
been
to have
and
friend of
theology
John, Theologus, have understood
by Ewald.
I.
Presbyter, Timothy,
What
the
is
Section
Now
then,
Outlines*,
let
will
the
pass to the
rule
of
truth
in the
I,
Names.
of
viz.,
things
interpretation of the
I can.
that
we
shall
also
establish
the
persuasive words
we
in
power of the
and unknown, in
a manner unutterable and unknown, in proportion to the superior union of the reasoning and
intuitive faculty and operation within us.
By no
means then is it permitted to speak, or even to
think, anything, concerning the superessential and
contact
with
things
unutterable
Cap.
3.
Mystic Theology.
b lb. c. I.
s.
3.
knowledge) of
its
superessentiality
to
it
whilst
we
things Divine.
All
immeasurableness
contained) with
(as
justice
that
which
which
cannot
preserves
be
those
intangible
and
mind above
ception
is
the
Minds
inconceivable to
is
a\oyia.
to
all,
aforjaia.
on Divine Names.
as
Itself properly
Section
Concerning
this then, as
II.
Itself
science
the
Oracles,
created
all.
things,
And you
who have
as
many
will find
celebrated
of the Theologians,
It,
incomprehensible, but also as inscrutable and untraceable, since there is no trace of those who have
penetrated
indeed
is
to
hidden
Its
infinitude.
The Good
its
super-
by illuminelevates
and
being,
several
ations analagous to each
and
communion
and
contemplation
to Its permitted
essential ray, persistently fixed in Itself,
who, as
and
and who
It,
far as is lawful
selves
shining
determinately and
upon them
downward through
who elevate them-
and
reverence, prudently
piously, as
Section
on new wings.
III.
whilst
supercelestial
orders,
vealed of the
Godhead which
honouring the
is
unre-
the
supremely
Divine
in the sacred
tion
of those
who
ir-
of those
ductor
of
of those
of those being
on Divine Names.
simplified,
simplification
of
and of the Hidden, as far as is right, benecommunication and, in one word, the life of
the living, and essence of things that be ; of all life and
origin
ficent
and cause ; because Its goodness produces and sustains things that be, in their being e
essence, origin
Section IV.
of
God
with a view to
Hence, we
Monad and
Names
praise the
Godhead
unity,
on
account of the simplicity and oneness of Its supernatural indivisibility from which, as an unifying
we are unified, and when our divided diverhave been folded together, in a manner super-
power,
sities
union;
also
but,
as
Triad,
manifestation
of
and
on
the
as cause of things
existing,
is,
and
since
Sia
riji/
ayadSTTfra.
all
named
things
Its creative
is
also,
were
good-
all
things, whilst
own
nature unim-
harmony and
out of which, in a
manner
own
our enlightenment, in these also we have been initiated ; now indeed, according to our capacity,
through the sacred veils of the loving-kindness
towards man,
made known
archical traditions,
in the Oracles
and
hier-
intellectual
in things sensible,
that are;
become
fulfilled,
incorruptible
visible manifestation of
in
most
on Divine Names.
most
His
participating
in
gift
immaterial mind
even
and,
in the
union beyond
we
For
resurrection.
ability,
and
after
we
superessential
ray,
in
which
all
whole perfections of
Its
all,
all
even
supercelestial
the
if all
and
essence,
is
minds.
For,
all
beyond
all
knowledge.
Section V.
And
every
yet, if It is superior to
knowledge, and
is
altogether placed
above
Dionysius the Areopagtte,
unites
of
there
It,
is
investigate the
the superessential
it
is
Good
is,
But even
tions
call
the
ledge,
imitation
it
is
an union as
this
things
enlightened
the
abstraction
of
all
created
and super-
that It
Itself
on Divine Names.
mind
or
or essence,
life
But
very
the
by
sustaining source of goodness,
stability,
position,
essence,
conception,
thought,
all
cause of
things whatever.
all
Providence of the
around
all
It
and
for
things in It consist,
and by
Its
being
is
the pro-
knowledge things
inferior to these,
through the
senses,
Section VI.
theologians, having knowledge of this, cele-
The
brate
said,
"What
is
thy
name?" and
as leading
Name,
thou ask my Name ? " and
And
is
alriarwv v/xv7)T60P.
him
said
this
Name,
io
that which
fixed
this
"many named,"
saying, " I
God the
as
named, whether
is
to
is
come
in
Also, as
It as
selves celebrate
as
Author of
all
as Wise as
under
things,
created things as
all
Goodas
as
as
Power
as
as Ancient of days
the treasures of
all
Powerful
as
pre-
know-
all
King of kings
and Un-
as Preservation as Righteousness as
Sanctification as Redemption as surpassing
things in greatness and as in a gentle breeze. Yea,
changeable
all
same
the
world
and
in
sun,
self-hewn
is
in minds,
and
in souls,
and
above
tial,
He
same
in
the world
star
supercelestial,
fire
spirit
existing
all
Section VII.
Thus,
of
all,
then,
which
is
the
"Nameless"
also above
all,
as
befits
the
cause
do
the
names
may be
strictly
a kingly
whole;
and
all
on Divine Names.
may be around
It
And
as beginning, as end.
It,
as cause,
according to the
Itself,
irresistibly
and pre-eminently.
not only cause of sustenance, or life, or perfection, so that from this or that forethought alone
For
It is
Name
previously embraced in
Itself all
It
lutely
named.
Section VIII.
Further also, the Theologians do not honour alone
the Names of God which are given from universal or
particular Providences, or objects of His forethought
but also from certain occasional Divine Visions, in
the sacred temples or elsewhere, which enlightened
the initiated or the Prophets, they
name
the surpas-
seats,
and drinking
vessels
certain
Letter to Titus.
become
initiated
ception.
And
us
let
us
let
bring religious
Names
Holy
the
tradition,
in
Holy, according
the
and removing
against
God
in
this
to the
Divine
the
to
such, purifying
it
ears
of God, implanting
men
fighting
then,
to
make
the things
in a
CAPUT
II,
Section I.
Concerning common and distinctive
what
Let then
is
the
theology,
and
distinction.
on Divine Names.
supremely-Divine-Subsistence in
For, what
theology,
leading
else
is
when
it
way,
the
there
to,
its
learn
"Why
says,
13
essential nature.
Godhead
dost thou
me
concerning the
alone."
God-becoming
Names
Itself,
ask
partitively,
are
entirely, to
unreservedly,
absolutely,
impartitively,
all
And
verily as
Theological Outlines,
we have mentioned
if
that this
We
must
tially
be received
For even the essen-
said,
"I am
Good
am He, Who
is
k ."
."
celethis,
is
said,
and Thou
to come, the Almighty
and this, " Spirit of truth, which is, which proceedeth
from the Father n ."
premely Divine Life
Rev.
i.
8.
And
is
J
Neh. ix. 20.
m Heb. i. 12.
Ex.
John
iii.
14.
xv. 26.
J4
As
Who
times, in reference
the
Filial,
to
the Paternal
word "Lord"
Deity,
or the
also
is
Lord
God
to
Thou
when
made through Him and
things
send forth
shalt
they
supremely Divine
the
all
in
Thy
Him
Spirit,
consist,"
and they
and
shall
be made."
Mine"
And
and Himself,
Spirit,
Mine
are Thine,
and Thine,
He
attributes to the
collectively
and
in
supremely Divine
common the
works of
homage, the fontal and ceaseless cause
and the distribution of the goodly gifts. And I
think, none of those, who have been nourished in
God
the
John
v. 21.
p
r
2 Cor.
iii.
17.
Cor.
i.
30.
on Divine Names.
will
oppose
this,
God
belong
indeed
partially,
Name
which
to
is
we
will
whatsoever,
Deity.
Section
II.
But
if
such a statement as
vince that
it
is
this
to con-
itself sufficient
is
For,
true.
if
there
is
opposition
to
the
he
Wisdom
of the Oracles,
will
how
we
shall
as
theology transmits
others as distinctive
the
common, nor
best
some
;
to
will
we
we
But,
if
he
advance unwaveringly
can,
by
things
as
and neither
confuse
affirming that
common, but
meet
is it
to divide
distinctive;
the
ability,
for,
but
we ought
by taking
in
their
in
integrity
and
our guard of
Section
as
III.
many
Good, the Super-God, the Superessential, the SuperLiving, the Super-Wise, and whatever else belongs
to the superlative abstraction ; with which also, all
those denoting Cause, the Good, the Beautiful, the
Being, the Life-producing, the Wise, and whatever
Names are given to the Cause of all Good, from
His goodly gifts. But the distinctive Names are
the superessential name and property of Father
and Son and Spirit, since no interchange or community in these is in any way introduced. But there
is a further distinction, viz., the complete and unaltered existence of Jesus amongst us, and all the
mysteries
within
of
love
towards
man
actually
existing
it.
Section IV.
But
and
it
is
resume
may be
dis-
ambiguous and
indistinct,
and
to
define critically
think-,
on Divine Names.
17
"Union;" and
are
certain
specific
is
that
Comprehended by
the
the Abstraction of
all,
affirmation
steadfastness
and
in
all,
abstraction,
each
other,
if
which
the
I
(to
above
is
and
abiding
may
lamps
the Placing
all,
that
so
speak,
commingled
as
lights
of
when in one house, are both wholly diseach other throughout, and keep the distinction from each other specifically and perfectly maincapacity),
tinct in
tained,
in
being one in
union
to form
one certain light and lighting up one combined 8 radiance ; and, as I suppose, no one would
be able to distinguish in the air containing all the
lights the light of
aSiaKpiTov,
rest,
out,
and
in
who
all.
Section V.
But there
is
a distinction in
the
superessential
unconfused
superessential
tible in regard to
one another.
The Father
Deity,
is
sole
since
the
Fountain
of
Father
is
hymns
the
superessential
own
characteristics for
These then
on Divine Names.
are the unions
Union and
and
sustaining Source.
But,
if
the goodly
Goodness, and
super-uniquely through
taking
to
itself
substance-giving, the
distributions, the
sistless
Goodness, Cause of
ticipations
all,
Divinity,
of the
as
it
all
is
and one,
entire,
a point in a circle's
And
many
archetypal
the seal
in
is
centre
Just
partially.
participates
in
all
and
any respect.
partibility of the
that there
this
the whole
participated by each
and by none
Participants,
to
life-
is
commingled
Deity
no contact with
it.
communion with
Nor has
things
the
it
any
partici-
pating.
Section VI.
And
yet
it
imparts itself
The
radii.
20
instance,
is
if
the
will
it
be the cause of the non-participative and unand indistinct, and whatever else arises from
figured
inaptitude
for reception.
Further,
there
is
dis-
Section VII.
Now we
whatever
have
Divine
Causes
ing each
explaining
and
distinctions,
separately, according
some
things,
Theological Outlines
we have found
by the
to
in
by
by
Word, and
our ability;
infallible
the
treat-
on Divine Names.
unfolding them;
Oracles ; but others, as being full of mystery, by approaching them according to the Divine tradition,
which is superior to mental energy. For all the
known by
us,
are
and themselves,
such as they are in their own source and abode, are
above mind and all essence and knowledge. For
;
if we have named the superessential Hiddenness, God, or Life, or Essence, or Light, or Word
instance,
(\6yos),
powers
essentiating,
or
to
us
from
life-bearing,
It
are
that
deifying,
the
or
or wisdom-imparting;
all
and as
Section VIII.
But. up to this point, our utmost power of mental
energy carries
us,
namely, that
all
divine paternity
22
gods,
powers, from which the godlike become both
are
and
gods,
of
fathers
and
gods,
of
sons
and
paternity
incorporeally,
of course accomplished spiritually, i.e.
supremely
the
immaterially, intellectually since
Divine Spirit
is
seated above
all intellectual
imma-
The caused
causes,
indeed possess the accepted likenesses of the
estaband
elevated
are
themselves
causes
the
but
lished
selves
feel
neither
pleasure
nor pain.
And
fire,
unless,
perhaps,
is
he should say
this after
another
Section IX.
all
Further also, the most conspicuous fact of
us
amongst
of
Jesus
God-formation
theology the
unknown
both unutterable by every expression and
of the most
foremost
very
the
to
even
mind,
to every
took subreverend angels. The fact indeed that He
is
on Divine Names.
23
beyond nature,
feet,
He
was
sufficiently
spoken
by
theologians,
or
man
things
which
comprehended from
the
scientific
felt
if
may
so
And that we
many and blessed
may
visions of his
ing
are
the
most excellent
things
by him.
Section X.
From
the Theological
Hierotheus.
all,
Letter IV.
Dionysius the Areopagite,
24
fection,
and
pre-perfect
Form
producing form,
in
things
formless
in the
stain
whole
before
age full,
things
full,
in things
unutterable, unspeakable,
in
above mind,
above
come even
ciful
we
are celebrating,
super-physical
tial,
excelling
above
in
all
the
things
us.
t
Letter IV.
of
us
from
us
on Divine Names.
Section
25
XL
that
is sufficient
order,
being given to
all
For, by
is
dis-
is
moulded
into
self-centred.
One Being
is
exalted
above
all
and by the
and by the un-
beings,
multitude,
He
is
One, as
it
were, superessentially,
26
this
he speaks as
God,
in his sacred
who
are
in
to us there
all things,
none the
less unified,
unified distinction.
common
whole Deity,
we
will
having laid down, as we have said, that every beneficent Name of God, to whichever of the supremely
1
Cor.
viii. 5, 6.
on Divine Names.
is to be underDivine
Supremely
stood with reference to the whole
wholeness unreservedly.
Divine Persons
it
may be
applied,
CAPUT
What
is
blessed
III.
covena?ii in the
Word of
God.
Section
I.
all-perfect
approach to
It,
be
all,
but
all
It.
For
good
It is
gifts
indeed
It.
But
pure prayers
then, when we have invoked It, by all
towards
aptitude
our
by
and
mind,
unpolluted
and
For, It is
Divine Union, we also are present to It.
from
absent
not in a place, so that It should be
particular
another.
place,
or
one
to
It is in all
is)
existing beings, falls short of Its infinitude (which
above
all,
28
upwards,
rays.
Or, as
hither,
we,
by ever clutching
first
if,
we have embarked on a
after
in
we do not draw
fact,
and the
were, for us to
ship,
another example,
it
ship,
from some
the
to
rock.
Or
to
take
Section
Perhaps
II.
Theological Elements,
capacity, we, as
if
composed
and
And
cally
others,
yet, if that
all
the
in
manner above
have
theological
natural
sufficient,
to treat systemati-
treatises,
on Divine Names.
by detailed
theology,
all
positions,
of
or stupidity, as to
folly,
29
ex-
to such a height
more
lucidly or divinely
to
do
and
over,
we,
that
injustice to one,
in addition
and
friend,
from
instructed
his
dis-
own
glorification his
and
elucidation.
teaching
things
most
But,
illustrious
since
in
divine,
in
contemplation
fact,
a manner
whilst
he,
suitable
such
as
suitable
to
were
in
one,
as
with us were
as
to
and
commanding us
very book,
this
reason,
as
this,
being of transcendent
then,
we too
distinguish
value
him
as
who
for those
But
of God.
for people,
transmit things
For,
if
such as
people, even
to the
we
is
Anointed
are,
we
will
perfection
others.
common
and next
required
Correctly, then,
that
the
we have
how
great
30
And
a subordinate position.
upon
yet,
we have
this
as
insisted
regards
an accurate elucida-
leader, with
we should
not, in
and many
of
our
when
James,
gathered
that
as
when
it
was determined
each
was
capable,
the
Omnipotent Goodness
divine instructors,
not known.
And why
should
For,
on Divine Names.
if I
to
inspired
songs of praise;
cursorily, to
Section
But
zeal,
not
both
by
other sacred
his
For we are thus far conscious in ourand know, that we may neither advance to
in the face.
selves,
understand
things,
from the
skill
gical truth,
we
we should
have,
this
philosophy,
that
we had grasped
unless
we must not
in
our mind,
And
to this
we were
per-
to the permitted
itself
32
which prohibits
inquisition
us,
into
things
of things
Divine,
unassisted
those
who
unable to contemplate
are
we have brought
ourselves
thing new,
expositions to disentangle
CAPUT
Concerning
Jealousy,
from
Good,
and
existent,
Light,
is
Love,
Ecstasy,
Section
Be
IV.
Beauty,
I.
so then.
but by
its
not as calculating
all
Its being,
orchoos-
things able
on Divine Names.
to partake of
Good as
the
excellence,
is
so
too
par
light in their
its
own degree
existence sends to
all
By reason
by
very
Its
all
By
capacity.
their
and
33
the intelligible
con-
life,
all
corrup-
tion
separated
in a
conformed
to
It,
patterns of good,
as the Divine
as
is
attainable,
and impart
Law directs,
both
they are
to those
after
them,
Section
Thence come
to
II.
orders,
powers
ele-
Dionysius the Areopagite,
34
the guard-
things belong to the heavenly Hierarchy, the purifications befitting angels, the
and the
tions,
supermundane
illumina-
tilings
the
of
luminous
lights
revealing
are, as
and
silence,
it
project,
Him Who
were, heralds
as
is
it
in
were,
secret.
of
all
good
things,
and
to
become
partakers of the
capacity of each,
gift,
as
and
souls,
the
air,
on Divine Names.
or amphibious,
earth,
and such
it,
and
as
in
even
life,
concealed under
one word, such as
live
and
35
all
herited
life,
its
substantial condition.
But,
if
the
indeed
it
Section
is
III.
above
all
is,
Itself alone,
Good
is
Good
and
as
even
in
is
a pre-eminence
a superior
life,
and whatever
and
is
in
is
if
things being,
formless,
to say so,
and
the Good,
clusion of
struggles
the
really Superessential
to
the ex-
all things.
Section IV.
But what slipped from our view
our discourse, the
movements
in
in the
midst of
celestial
termin-
movements,
transit,
b
,
and
and of the noiseless
cupulas.
36
lights,
and
stabilities,
motion of certain
stars,
call "great,"
of the two luminaries, which the Oracles
which our
from the same to the same quarter, after
months and
days and nights being marked, and
and arrange
number
years being measured, mark and
of time
movements
the circular
and comprehend
and things temporal.
goodness
highest
the Divine
participating
both enlightens whatever is capable of
degree
highest
in the
in it, and possesses the light
above
universe,
unfolding to the visible
of purity,
anything does
its
not participate in
own
rays,
them, this
is
and
not
on Divine Names.
themselves for the participation of
many
which
passing greatness
also,
doubt
and there
is
no
it
of
contributes
it
No
light.
37
own
its
Further
splendour.
the generation
to
of sensible
increases,
divine
Moses declared
And,
of our days.
to Itself,
and
to
things aspire to
and
it
first
Goodness turns
all
It,
things
as Source
is
Triad
is
One-springing and
as
just as
Which
things subsisted,
as to their
the
intellectual
ledge,
movement
life,
Which
all
aspire
knowand
of sensible
to
illustrious
turns to itself
c
original,
all
senses,
substantial participation
its
and
those bereft
out
and
life,
after the
the
light
things existing
same method of
and
also collects
things
with sight
38
things
all
scattered.
altogether
And
all
creatures,
perceptions, aspire to
(doWij),
it,
by
itself,
governs
the
things of
God
on the ground
that
He
fills
is vorirbv,
which
071
desire
it
Divine Names.
abundantly enlightens
39
Itself,
them, because
and more
" they have
Section VI.
every light
is
called spiri-
and stream of
light welling
having
previously
and
pre-eminently
the
whole
hending in
itself all
all
light,
things intellectual,
is
col-
Section VII.
This Good
is
c.
2.
40
participants,
we
Beauty;
in
them
by dividing
things,
but beauty,
the superessential
all
the
and
which participates
beautifying Cause of
created
all
participations
into
of the
participation
But,
Beautiful
called
is
Beauty,
on
Itself to
manner appropriate
to each,
all
beautiful things, in a
(kqXXos),
and as
it is
super-beautiful,
is
it
called Beauty)
(And
into
not;
and not
there, as
Itself,
all
on Divine Names.
tiful,
each
is
beautiful in
its
all
From
existing things,
own proper
order;
this
that
and by
and
friendships,
Beautiful
is
things are
all
its
own
peculiar Beauty
and beloved,
as final
because
all
Wherefore,
Cause
it
and end of
all
things,
by
the Beautiful
is
It.
Good, because
identities,
the
dissimilarities, the
diversities,
the
communions of
commingling of things
unified,
similarities,
the
the
providences of
protecting
42
to each,
all rests
of the bodies.
every
rest,
is
souls,
established above
ment,
movement
a rest and
is
to
all.
Section VIII.
the divine minds
Now,
are said to be
moved
cir-
advance to the succour of a subordinate, by accomplishing all things directly; but spirally, because
even
in
fixedly, in identity,
Cause of
Section IX.
Further, there
indeed,
is
movement of
the entrance
many
it
its
inerrancy, as
intellectual powers,
were, in a sort
it
things without,
soul, circular
first
to
itself,
itself,
from the
then, as having
become
Angels.
on Divine Names.
Good, which
is
above
all
43
things being,
But a soul
moved
is
spirally,
in
so
as
far
it
is
a manner proper to
itself,
it were, by
mingled and relative operations; but in a straight
line, when, not entering into itself, and being moved
by unique
intuition
circular), but
(for
this,
as
said,
it
is,
as
it
is
the
and
were, conducted
itself,
Section X.
Of
these
and
for sake
ment.
For,
of which,
both from
and every
magnitudes,
beings,
tireties,
life,
is
the
and harmonies and compositions; the enthe parts, every one thing, and multitude,
the connections of parts, the unions of every multitude, the perfections of the entireties, the quality,
size,
44
all
the
every condition,
reason,
every
every sensible
conception,
and
in
every
perception,
every
every
contact,
one word,
things
all
Beautiful
Moreover,
come
all
things
to being, are
every source
exemplary,
final,
creative,
formative,
and Good
all
;
things
and
all
ful
By
Word.
things, then,
all
of
It,
and
suppliantly
brotherly
and these
It,
Good
is
and, by reason
severally
continuously;
and
things
by aspiring
all
to
the
things whatever
on Divine Names.
they do and wish.
Further,
it
45
may be
boldly said
all
all,
all,
perfects
all,
sustains
is
For Love
Good.
Good
attracts all
all,
but
moved
which
is
itself to
the
benefactor of things
remain unproductive
itself to creation
generative of
makes
and even
itself,
not permit
things,
s,
Good, did
in
itself,
all.
Section
XL
And
let
it,
through other
by twice two, or
straight lines
by
direct lines,
by many
parts of speech.
Dionysius the Areopagite,
46
We
ought to
account,
phrases,
know, according
we
that
the
to
and
use sounds,
correct
and
and descriptions, and words, on account
moved by
the
the
sensible objects
godlike, throws
when
itself,
to
the
soul
is
things
perceptions by aid of
sensible
are superfluous
intellectual powers,
when our
energies
intellectual
contemplated,
since
syllables,
the
just as also
become
through a union beyond knowthe soul, having
the
clearer
strives to
sense,
to
interpreta-
ceptions,
definite
things
things seen
made
descriptions
are
when
since
that
in
Name
of
Love
Rejoice over
It,
It,
and
in order that It
ever else
is
let
(*Epu>To s ) hear
"and
It
will
But
speaking thus, to be
those
them.
It will
exalt
may encompass
who
libel
"Be
in
keep thee
Honour
and what-
thee
thee,"
Word
of God.
Section XII.
And
seemed
yet
it
to
Name
on Divine Names.
Divine Ignatius
crucified ;"
and
h writes,
"
47
my own Love
(Zpa>s)
is
So that we,
Name
terrify
it
and
Love
that of
let
this
us.
equivalent
treat as
certainly,
of Love, nor
name
the
and on
me
to
to
of Loving-kindness,
this
ground, to attribute,
Love is sung of in
God, not by us only, but also by
the Oracles themselves, the multitude, not having
comprehended the Oneness of the Divine Name
these.
a sense befitting
of Love,
fell
to the divided
it is
name to the
Wisdom, for
them
multitude,
it
is
and
re-
h
1
See note,
to the
p. 128.
Kara rb Sokovv
iroWdms
sixpTj^erepov.
l\v
olrjdTjvai
ruvs
x a JLai fa ovs
t
48
affection
fell
women."
pre-existing
first
coherence,
by
respect.
Section XIII.
But Divine Love
is
extatic,
of the inferior
coherence
participating in
its
lips,
the
" I live
life
of the Beloved, as a
life
excessively esteemed.
on behalf
by the
beautiful and good love of everything, through an
overflow of His loving goodness, becomes out of
all things,
all
existing things,
on Divine Names.
and
and
is,
as
it
and
love,
is
led
and surpassing
all,
extatic
49
down from
all,
the
to being in
Eminence above
all,
power centred
superessential
as befits an
in
Himself.
Him
call
and
beings,
all
jealousy,
and
as rousing
to
to
Whom
and
as
is
Being.
Section XIV.
But what do the theologians mean when at one
call Him Love, and Loving-kindness, and
time they
at another,
He
is
say), that
He
Himself
is
Procurer and
Mover
Him-
of
self
and, being, as
through
Itself,
it
were,
a manifestation
of
Itself
sur-
50
moved,
from the
Good bubbling
forth
to
self-
Good, and
things
existing,
round
in unerring combination,
it
we may
appropriately
make mention,
and,
treatise
concerning Love.
Section XV.
Extract from the
Hierotheus
"Hymns
as a certain unifying
superior to
the equals to a mutual fellowship, and lastly, the
inferior to respect towards the higher and superior.
the
Section XVI.
the
on Divine Names.
kinds
next after
and
intelligible
over
divine,
loves pre-
intelligible
self-existent
really
beautiful
by us
them
all, let
over which
lovable,
altogether
Cause,
the
Love beyond
and
all,
to the nature of
all
from
resistless
which
to
two Powers
and precedes
It into
rules
Its
universal
elevated, according
is
existing things.
Section XVII.
us say, that
of itself
moves
to
one,
is
it
a sort
combination
of unifying
and from
again,
that again in
through
all
to
due
Itself,
order,
circling
Good from
the
and
rolling
round
Itself,
back to
and
Itself
Section XVIII.
And
yet,
and Good
say,
ascending order.
and esteemed
Diony sius
52
the Areopagite,
by
all (for
as
we have
said,
is
non-existing desires
be
to
in
It
It,
and
desire of the
both to
to
said
the tribes of
to bring
was
He
it
into being?
Good?
Further, how,
there evil,
it,
in
when
coming
either
or not destroyed?
desire
is
And how
there
into
Such a statement as
a Providence,
all,
this
might be alleged by
objection.
at
Section XIX.
way of
is
existence
Plato, Theaet.
part,
will
on Divine Names.
53
make bold
and
will
not
it
make
Good
(for
if
it
first.
The
Evil
is
is
is
it
good
nor of
cold,
bring
to
fire
being
into
For,
is
to
to say this
And,
if
it
be not
Evil
so, the
is
not altogether
evil,
it
wholly
Now,
is.
if
how has
Also
if
is
above
existing in the
the Evil
it
is
existing;
is
all
not existing
not altogether
and,
evil,
The Good,
then, will
be
the non-existing
if this
but
will
be nothing, unless
it
Good
superessentially.
fixed far
is
wholly being,
Good even
absolutely non-existing
Evil
or,
the non-existing;
but the
54
Or, not
will
be
itself,
is
it
alien
evil,
man and
in
made
his opposite is
the
itself
manifest externally,
opposed
existing,
and
in opposition
struction
of
is
to,
is
existing,
the
things
Evil
and
m then
existing,
;
but
this
it
is
or
cold
in things
opposed, and
is
Good; and
heat
the less
The
to the greater.
if
it
is
is
the de-
will be,
both
existing.
itself
Does
existing,
on Divine Names.
55
Section XX.
Now
makes no
it
is
can, pollutes
of things
sistence
that
it
existing.
But,
we must truly
qua destruction it gives birth, but
qua destruction and evil, it destroys and pollutes
only, but it becomes birth and essence, by reason
tion of
one
it
of the
Good
will
be destruction
in-
Good
reason of the
isting,
and qua
evil, it is
neither ex-
it is
but,
by
birth neither
is
neither existing
Good.
And
but
good
in passing through
is
that
Good
not, nor
which
will
is
ap-
be pro-
in the
It,
Good
in a
more
is
able to par-
more
And how
Good
it
possible that
uniformly,
all
when not
all
are in the
same way
whole participation
exceeding greatness of the power
of the Good, that It empowers, both things deprived, and the deprivation of Itself, with a view to
adapted to
Now,
its
this is the
itself.
And,
if
one must
make bold to speak the truth, even the things fighting against It, both are, and are able to fight, by Its
power. Yea rather, in order that I may speak summarily, all things which are, in so far as they are,
both are good, and from the Good j but, in so far as
conditions,
both of
life
and
intelligence
is,
superessentially), and,
is
in
on Divine Names.
one
word,
regard
with
condition has
the
completely developed,
to
subsist;
the
to
or
departed,
things
57
rest,
exist,
is
every
even
when
not become
has
Good,
in
respect he neither
is,
nor desires
he participates in
theless
the
but never-
realities,
Good,
in
his
very
And, even
movevery
the
by
the
Good,
Anger participates in
ment and desire to direct and turn the seeming
And the very man, who
evils to the seeming good.
obscure echo of union and friendship.
life,
life,
anything
else.
for, if this
is
a defect of
remains and
is,
Good,
is
is
existing,
and
in
consequence of
Good
in things
58
ing,
is
participates in the
it
not
is
it
whole being,
and
preserved.
And
the
from
the
and
altogether
neither
in
partially
doubt
fallen
is
sustained
that
Good
be
will
the
whole
the
participation
Good,
and,
of
but
good,
certain
even
is
it
has
good,
but the
fight
not
no
against
sustained
and
Good,
the
is,
which
the
good,
against
Evil,
far
and
it
non-being,
its
but so
far
the
by
Good
by the
participation of Itself;
if
the Evil
is
will
for,
when
the
Good
be neither anything
evil.
For,
it
is
impossible that
then
is
The
Evil
on Divine Names.
59
Section XXI.
But neither
if
is
Good
in
is
things existing,
all
be in things
and certainly it
be
the
Good,
evil in
if
in the
If forsooth,
Good
Who
be,
neither
for
Him,
shall
it
For,
all
is
cold
in
existing, or
will
how
from
will
Itself, it is
do
nor to
fire,
it
not be in
But,
Good
fruits,"
from
nor certainly,
Itself, it is
be not possible,
vice
evident that
it
if
not
be from another
But,
versa.
will
for
this
will
no dual
is
unique,
itself,
and
and be changed
and
certainly
it
is
not pos-
in each other,
60
and
yet the
isting
things,
logians,
Good
and
celebrated
ex-
one good
it,
casionally.
Section XXII.
But neither
is
for if the
Announced
is
is
a likeness of Almighty
transparent
which the
without
good-
God
Angel
manifestation of
on Divine Names.
receiving,
if I
Good-stamped
may
full
beauty of the
and
without stain,
so speak, the
likeness of
God
itself,
so
far
as
is
possible, the
By
this
rule,
the punishers
then,
of transgressors
worthy of punishment;
expelled from
Holy
things, but
the
deservedly
becoming
ac-
dented.
Section XXIII.
if
they are
always,
evil
evil.
or to others?
Then,
If to
themselves; but
if
are
they evil
to
themselves
to
how
destroying,
or
trary
to
nature;
first
for they do
place,
not
it
is
not con-
destroy things
indestructible
destruction.
nature,
but by the
defect
of nature's
order,
the
62
principle of
to
remain as
power
lacks the
was.
it
is
not
be even a destruction of
a thing
is
not an
evil,
And
so that, such
itself;
not be amongst
tion of
Then,
for
are
is
how
unstable.
same
same
Therefore,
if
demons
yet evil
be ever the
for to
the
evil
if
But,
if
they
evil,
qualities.
And
one word
as
there
aspiration in them.
by reason of
their
is
and
live
think, and
movement of
and
a sort of
weakness as regards
according to nature.
The
evil
to
be
evil,
their action
then, in them,
is
on Divine Names.
a turning aside
63
befitting
An
irrational
fancy.
But
anger
a senseless
these, even
desire
headlong
if
creatures,
not
the
possession
to other
of these, but
an
is
evil.
them.
far as
The
it
is
tribe
of
demons then
is
not
evil,
far as
it
so
is
given to them,
we by no means
affirm
that they
exist,
64
Section XXIV.
it
evil? If
But does some one say that souls are
providentially,
be that they meet with evil things
evil
But,
good.
if
we
become
in what respect do they
this
is
not
Who makes
become
except
evil,
and,
own
by reason of their
aim and tripping?
and absence of
around us becomes dark by failure
is always light, that
itself
light
the
yet
light, and
which enlightens
even
the
darkness.
The
Evil,
nor in us, as an
is neither in demons
of the perfection
dearth
and
failure
a
as
but
evil,'
of our own proper goods.
existent
then,
Section
XXV.
Evil
creatures,
own
in irrational
But neither is the
and lust, and the
anger
for if you should take away
which are not
and
of,
speak
we
other things which
boldness and
gentle to every
keep guard is
body, will not be a dog, since to
of the household,
a dog's duty, and to admit those
on Divine Names.
65
things through generation in time have their perfection, the imperfect is not altogether contrary to
universal nature.
Section XXVI.
But neither
all
to nature.
For one thing
contrary to nature in one, and another in another
11
and
that which
is
is
is
to
the deprivation
is
So that there
evil
to
of things of nature.
is
is
not an evil
Section XXVII.
But, neither
good
And
is
this is
not altogether an
for if a dissolution of
evil,
but a less
For this
minds and souls and bodies, (viz.) the
weakness and declension from the habitude of their
is
evil
to
own proper
goods.
n
irapa, (pvaiv.
66
Section XXVIII.
over and over
But neither (a thing which they say
again)
is
it
is
matter
and
participates in ornament and beauty
itself
by
these,
without
if matter, being
For even it
But
form.
does matter
without quality and without form, how
is impasitself,
by
which,
produce anything matter,
is
how
Besides
sive?
not exist in
is
for, if it
matter an evil?
neither
it is
does
good nor
things
any how existing, and all
from
be
it would
existing are from the Good, even
the
of
is productive
the Good and either the Good
or
good
is
the Good,
5
Evil, or the Evil, as being from
even
or
Good;
of producing the
evil
but
if
it
is
the Evil
is
capable
is evil
or further, there
how
is
the necessary
is
another.
is
But,
For the
ishes,
Evil,
qud
evil,
nor solely
if they should say, that
But,
it
does not
make
base-
on Divine Names.
67
good
But,
if
they
stable matter
is
But neither
who
how
are unable to
Section XXIX.
which we affirm
Good by
this
and un-
is
is it this
say
its
for
and
altogether powerless,
is
but in so far as
it is
evil,
and when
it
For,
good
whilst privation of
has
is
partial,
it is
not, as yet,
become an accomplished
an
fact,
Section
XXX.
the Good,
to
Jahn,
comes
nature
p. 67.
Out of
Everything that
into
from
either
Evil,
or
by
is
ac-
evil forth
producing good.
68
And
cause.
fined
and undefined,
there
nor
Evil
cause of things
soul
it
fill
its
then does
it
good Cause
derive
Or,
is
is it
things born of
this.
invariable,
and
(the soul)
good.
and a
if
in
of
fire
happens
is
existence
sometimes
in
another
an
and whence
evil,
Or,
is
indeed
If
it
from the
?
But,
essentially evil ?
if
all
But
not,
comes
art.
energies, exists
It
it
how
this,
its
as
evil,
everything that
it
For
contrary to nature
is
is
from
without cause,
is
is
then the
Is
the
if
is
it
is
a weakness
Good.
Section XXXI.
The Cause
of things good
is
One.
many
principles
If.the Evil
is
are
not
proportion.
those endless.
of
all,
The Good
even things
Good, are
all things,
evil,
in
will
for,
the sake
of the
on Divine Na?nes.
those that are contrary.
desiring the
Good
(for
69
icself.
Section XXXII.
It
is
to
be
laid
down
Evil as an accident
is
another.
The
Evil,
then,
is
beside the
without reason, and without completeness, and without stability, and without cause, and without limit,
evil
For
that
in the
Good, neither
For,
anything.
is
the
if
anything, nor
Good
is
capable of
is
and an object of
are evil to
all,
Section XXXIII.
How,
are there
in short,
Providence?
The
Evil,
qud
evils
evil,
when
is
there
not,
is
neither
And
existing.
as an actual thing nor as in things
neither
For
Providence.
a
without
is
thing
no single
existing unmixed with
is the Evil an actual thing
no single thing is without parof the Good
ticipation in the Good, but the lack
deprived abis
thing
is an evil, and no existing
is
Providence
solutely of the Good, the Divine
without
is
thing
single
in all existing things, and no
the Good.
And,
if
or others, and
individual or general, of themselves
Wherefore we
being.
each
for
suitably provides
will not
a function
is
it
provides for
on Divine Names.
the free, as free
and
and individuals,
and each, as far as the
all
its
universal
XXXIV.
Section
The
Evil, then, is
For the
Evil,
qua
is
the
evil,
is
evil
and a change the weakness, as regards their identity and condition, of the angelic perfection befitting
them. And they aspire to the Good, in so far as they
And in so
aspire to be and to live and to think.
far as they do not aspire to the Good, they aspire
to the non-existent
and
this is
Section
Now the
who
XXXV.
are thoroughly
weak
memor-
who
will,
is
And
for
some,
do good,
will.
7 2
And
in
knowledge,
or of the
faith,
or
of the
aspiration,
solutely,
the
failure
and
and departure
deviation,
is
not praiseworthy.
Good
But
said
let these things suffice to have been sufficiently
"
Concerning
writings
our
in
ability
according to our
just and Divine chastisement" throughout which sacred
treatise the infallibility of the Oracles
those sophistical statements as senseless words, speaking injustice and falsehood against Almighty God,
But now, according to our ability, the Good has
been
lovable, as be-
ginning and end of all as embracing things existingas giving form to things not existing as Cause
of
all
on Divine Names.
CAPUT
73
V.
Exemplars.
Section
Let
us
this
to
I,
to the
name
given
in the
ably
is.
But we will recall to
much, that the purpose of our
make known
superessential
the
-(for
superessential
this
is
treatise
is
Essence
inexpressible,
not
qua
and un-
itself),
Name
all
things being.
is
above
all these.
Section
The
Names
For
it
treatise,
II.
of God, which
set
forth
His Providence.
essential
Goodness, and
Essence,
and
Life,
and
74
Providence, which has been set forth as preeminently Goodness and Cause of all good things,
ficial
reason,
are many,
deities
Section
Yet,
we
is
III.
say, for
what reason do
Wisdom
above things
to Life ? Things with life no
those which
above
that merely exist things sensible
these, and
above
rational
merely live, and things
God,
around
r
are
and
rational,
the Minds above the
which
things
Yet,
Him.
to
and are more near
be
of greater gifts from God, must needs
doubt are
partake
Angels.
on Divine Names.
75
Minds
the Divine
if
the
rest
It.
As
in
sensible perception,
this,
as
think,
that
true,
is
these,
their
the
by
life.
things
their
And
which
God, are
Section IV.
Now,
then,
since
and
let
we
is
Being, and
subsistence,
He, Who
Cause of the whole
superessential, sustaining
potential
Creator of being,
essence, nature
Source and
Time
come
Age
existence,
Measure
of things that
time,
and
is,
birth,
is
76
in
things
and
a
that
be,
subsisting.
comprehended
in Himself.
the
ages,
and
Wherefore,
since
sustained,
He
the whole
Him
in
unboundedly, having
anticipated
and
is
whole Being
the
also called
being both
around
is,
King of
and is
And He
Him.
nor
is
absolutely
Age
of
ages the
For
He
the
is
Section V.
Summing
to
up,
then,
beings and
all
And
existing.
let
to
the
us
say,
ages,
is
the being
from the Pre-
that
is from Him.
and of everything,
howsoever existing, the Pre-existing is Source and
Cause. And all things participate in Him, and
from no single existing thing does He stand aloof.
And
of
And He
is
consist.
And
before
whatsoever,
is
time,
things,
all
and
it
both
and
is,
is
other participations in
posed.
the
And
Wisdom
things in
is,
in
Him
any way
contemplated, and
And, before
self-existent
is
all
the
pre-sup-
being- self-existent
existent
all
absolutely, if anything
Life;
gifts
Divine Names.
o?i
77
participate in being;
things
participate,
And
Being.
self-existent
ally,
then,
God
is
participate
there
in
which existing
the
self-existent
is
Being is not essence and age. Naturmore chiefly than all the rest, Almighty
other gifts
for pre-possessing
super-existence,
established
all
mean
being, I
self-existent
being
And
Itself.
then,
participating
and
first
sources
of
being, both
and the
is
source of
Simi-
self-existent
existent
as
are,
litude,
beings,
in
are,
the
all
and
Being
to
and the
self-
and
and of the
rest, as
many
as,
by participating
in this
themselves,
first
being,
remaining;
first
participating in being,
then
and by
their
being,
Section VI.
The
self-existent
jecting the
first
gift
Super-goodness
then,
of self-existent being,
as
pro-
is
cele-
78
first
of the participations
It,
For even in a monad, every number preform of a unit, and the monad holds
exists in the
every
is
number
in
itself
And
singly.
And
far
is
it
to each other,
in
advances
distributed
and mul-
all
itself
they are
And
of the circle
completely united
so.
itself,
more
number
it
it,
every
but
when more
apart,
the
other.
Section VII.
But all the proportions of nature individually
comprehended in the whole nature of the whole,
within one unconfused union; and in the soul,
are
the powers
provident of
There is
the whole body in a uniform fashion.
from
ascending
that,
by
then,
place
nothing out of
obscure images to the Cause of
i.e.
the radii.
all,
we should
con-
on Divine Names.
template,
with
supermundane
79
eyes,
all
things
in
the Cause of
and
all
term, every
every
all,
life,
order,
protection,
every harmony,
every
every wisdom,
every immortality,
stability,
power,
every
every
conception,
ment,
every difference,
and whatever
every limit,
all
things
being.
Section VIII.
And
and
lower
intellectual*
all,
essences
of
the
godlike
being,
and
established, as
it
It, and in It
and
and have the being and the godlike being
And
the souls,
Maximus,
I.
80
and
And
their well-being.
well-being;
and from
It,
in It are
and
beginning;
And
in
It,
the preroga-
itself
in
Him
is
being, and
He
is
not in being;
and
being possesses
And
and the " Becomes," and the " Will become," are
For all these, to
properly sung respecting Him.
signify by every
God,
of
worthily
those who think
and Cause in
superessentially,
being
conception His
For
is
He
He
is
in
all
all
is
not
this,
in
Cause of all,
Himself all govern-
things, as
He
And He
beauty,
shape, of every kind, without form, without
middles,
and
beginnings
anticipating in Himself,
on Divine Names.
Si
the Cause of
it
cede that
first
It
and of
all
presides
things,
over,
ought we to conas
beseems One
since He produces even essences, as beseems the egression from essence. But, we affirm
that the exemplars are the methods in God, giving
existing;
Section IX.
But,
82;
when we have conceded even this, to be corwe must call to mind the Word of God,
rectly said,
says, " I
which
we may be
led
by an one
duplicity
all
Itself,
superfluity of
rejecting
simplicity.
its
It
grasps
all
things in the
super-simplified Infinity,
Section X.
The
Pre-existing then
existing things
as for
it
said,
term of
and term,
were, opposed.
He
is
of
whom and
infinitude
as
all,
and infinitude of
all
For
in
all
existing
on Divine Names.
83
moving
neither having beginning, or middle, or
end neither in any of the existing things, nor being
any of the existing things. And neither does any of
;
come up
eternity,
Wherefore
temporal.
to
and
also,
He
towers
things eternal
all
He
temporarily
those
Him, but
Eternity
is
itself,
and
and
another occasion.
CAPUT
VI.
Concerning Life.
Section
Now
let
us
sing
the
I.
Eternal
Life,
from which
is,
from
It,
and by reason of
It.
and
is
sustained
immortality and
eternal
life;
but from
all life
is
the
and
Age even
Divine
Life,
which
is
above
life,
is
life-
84
Life which
is
From
life.
It,
Divine saying,
and
to It
even things
when again
It,
returning, again
become
living
creatures.
Section
And
a
life,
that
II.
and
to every
each should
nature intended
it
life,
be
and
to the individual
be
life,
And
to be.
to the supercelestial
It
undeviating perpetual
Itself
movement
whilst extending
demons
u
.
continuance.
the angelic
life
Further,
life,
its
has both
It
so far as
life
being and
its
possible to
compound
and
calls
us back to
Itself,
and, what
and bodies
Rom.
ance."
xi.
29,
man
even when we
is still
more Divine,
its
men
bequeaths even to
is
of
(I
mean
"For
the gifts of
God
on Divine Names.
and immortality ; a
85
nature,
is
Section
From
draw
It,
both
their life
III.
living
all
and plants
and whether you
creatures
and nourishment
speak
of
life,
every
or essence of
life,
it
both
life,
lives
from
and
It,
thrives;
which
is
and
above
in It, as
and
life-springing Life
is
86
which
is
unutterable by
human
CAPUT
speech.
VII.
Faith.
Concerning Wisdom, Mind, Reason, Truth,
Section
Come
and
yea,
then,
if
I,
you please,
let
as
sustaining
to
all
superior
superfull of
For,
wisdom, and
is no number, but He
mind and wisdom.
and
is fixed above all reason
the common sun
man,
divine
And, when the truly
this out, in
of us, and of our leader, had thought
of
foolishness
"the
says,
he
nature,
a sense above
that all
only
not
(meaning)
men,"
than
wiser
is
God
human
intelligence
is
tried by
most
and
of the Divine
a sort of
it
error,
is
when
God, things
the theologians to deny, with respect to
the Oracles
Thus,
of privation, in an opposite sense.
declare, the All-luminous Light, invisible,
and Him,
to be unand of
is present
Who
Him,
and
name,
utterable and without
incomprehensible
be
to
all,
of
found
to all, and is
Who
is
often sung,
out.
many names,
on Divine Names.
Divine Apostle
is
87
absurd in
it,
(but)
where
said,
all
reason.
But, as
is
else-
familiar
to
what
is
we
and
mere appearance. We ought
our mind has the power for thought,
know
that
through which
it
it
is
Divine
to
will
God.
this,
is
For,
agreeably to the
Cause
is
a mainstay
even of the
self-existing
See Caput
XL,
Section VI.
Wisdom,
88
Section
From
powers
and
the
It
conceptions;
blessed
knowledge, not
sensible
and contemplating
Minds have their simple
angelic
of the
collecting
portions,
in
perceptions,
or from
detailed
or
something
arguing from
II.
contemplated
common
divine
their
portions,
or
reasonings,
or
to
these
things,
but purified from everything material and multitudinous, they contemplate the conceptions of Divine
things intuitively, immaterially and
uniformly,
and
intellectual
and see at a glance the Divine conceptions indivisibly and immaterially, and are by the Godlike
One moulded, as attainable by reason of the Divine
Wisdom, to the Divine and Super-wise Mind and
And
Reason.
souls
have
and through
their
collection of
many
by the
deemed worthy,
what
it
is
Wisdom
far as
a mind
is
ir-
is
called source,
But,
on Divine JVames.
89
He
For,
conceive
seeing
He has
He know
will
the objects
fixed
above
affirm that
all
of sense,
sensible perception ?
He
knoweth
all things,
accustomed
to say
many
how
will
intelligence,
how
or
He
seeing
is
and
that nothing
But, as I have
times before,
been
we must
con-
before angels
ing
all
came
knowing and producing angels and knowthe rest from within ; and, so to speak, from
to being,
the Source
Itself,
this, I think,
and by bringing
into being.
all things,
when
it
And,
says,
For,
it
Itself,
and
90
all
things
its
kind, but
presupposes in
of darkness, not
the notion
itself
Itself,
all things by
becomes one Cause,
formly;
the One.
For even,
if
as
know
all
things,
from
as being
He
to each of them,
He
will
them
but even
of each other. Almighty God, then, has not one knowledge, that of Himself, peculiar to Himself,
other, which
for the very
embraces
in
Cause of
common
all things,
all
and an-
things existing
by knowing
Itself,
will
from
hardly,
Itself,
on Divine Names.
Section
In addition to these things,
we know God,
Who
is
III.
we know God
Never, then,
(for that is
we ascend,
it
true
all
existing things,
and
of images
all
is
own nature
reason and
similitudes of
we have power, to
by method and order in the
as far as
is beyond all,
abstraction
and pre-eminence of all, and in the Cause of all.
Wherefore, Almighty God is known even in all, and
apart from all. And through knowledge, Almighty
God
of
He
is
And He
known
in
all,
all,
is
in
and nothing
from
all,
and
in none.
to
And He
is
known
to
For,
we
He
is
celebrated from
all
which He is Cause.
most Divine Knowledge
of Almighty God, which is known, through not
knowing (agnosia) during the union above mind;
And
there
when
is,
further, the
all
existing
92
things,
itself,
has been
made
of wisdom.
we may know
text,
for It
all
things,
as I
said,
is,
all, and ever harmoand (Cause) of the indissoluble adaptaand order of all, and ever uniting v the ends of
nizing
tion
It,
all,
Section IV.
But Almighty
God
"
He
anticipated the
self,
and because
is
celebrated
in
is
He
passes through
all
as
all,
things;
the Superessential.
pro-
really existing
holy
the
He
is set free
truth,
" is the
from
the
and
Word
all,
as
simple and
establishes
them
in
of the believers
which
is
on Divine Names.
93
true
Sanctuary
Faith's
it
faith.
the unstable and variable course around the manifold variety of error, through the simple,
and ever
to the
is natural, both
one knowledge of
it
is
of
all,
both
CAPUT
VIII.
Section
But
fulness
I.
as
power and
94
as justice, arid
designate
Names
head
also, as best
is
we
preservation and
It
let
us unfold
Now,
can.
pre-eminent above,
re-
these Divine
that the
and surpasses
Godevery
conceived, I do not
any of those nourished in the Divine
Oracles does not know.
For on many occasions
the -Word of God attributes the Lordship to It,
even when distinguishing It from the supercelestial
powers themselves. How then do the theologians
suppose
sing
it
also as a Power,
every power?
name
or
which
is
how ought we
of power as applied to It
Section
We
pre-eminent above
to understand the
II.
Almighty
God
is
Power, as pre-
and
Author of every power, and producing everyPower inflexible and unencompassed, and as being Author of the very existence of
as
thing as beseems a
power,
either
the universal
or particular, and
as
by His bringing
into existence,
ad
infinitum, endless
and by the
;
even when brought into
existence without
not able to
end, are
blunt
the
and by the unutterable and unknown, and inconceivable nature of His all-surpassing power, which,
on Divine Names.
95
its
echoes;
as also
we may
see even
perception,
and they
visions,
say,
that the
even into ears which are not very well adapted to the
reception of sounds.
at all is not
all is
hearing
not sight.
Section
The
session of
which
yea even,
to
beings,
and there
utterly deprived
is
some power
all
but
it
from
is
no
of the pos-
or essential power
one may say so, self-existent being has
be from the superessential Power.
or rational, or sensible, or
power
III.
vital,
if
Section IV.
From
ranks
It,
from
all
96
Section V.
gifts
of the unfailing
own
without mingling
sphere and
;
limit,
fire
of water unfailing;
and
bounds
sets
to
the
continuance of the
of the whole ; and secures the
bequeaths the
universe without dissolution, and
for this to
power
a
deification Itself, by furnishing
those
is
who
And
in a
is
word, there
deprived of
on Divine Names.
the
97
overruling
Power.
position of
whatever.
it
Section VI.
Yet Elymas, the Magician,
God
is
All-powerful,
how
"if Almighty
says,
He
said
who said, "that Almighty God is not able to deny Himself." Now in
advancing this, I very much fear lest I should incur
down
frail
mark.
truth,
an
is
existent,
a falling from
and the
falling
then,
If,
the truth
falling
is
is
is
from the
existent,
one might
say,
and non-existence
the powerless
is
is
not
as
any
inexperienced
suming that
their
wrestlers,
who,
very often,
by
as-
own
overcome
their antagonists,
Diony sius
98
victors
rivals'
the Areopagite,
their
(though) not yet having experienced
meaning
the
conjecturing
we,
But
strength.
ability, celebrate
of the Theologian to the best of our
as blessed,
Omnipotent,
as
God,
the Super-powerful
of Eterkingdom
the
in
reigning
as
Lord
;
and only
existas in no respect fallen from things
nity itself;
ing
-but
rather, as
surpassing power.
stream, as beseems abundance of
Section VII.
But
as
further,
Almighty
distributing
things
God
is
celebrated as justice,
suitable
to
both due
and arrange-
all,
which
truly
is
the most
we speak
correctly,
all
those
who abuse
the
themselves of
Divine Justice, unconsciously convict
immortality
that
say,
For they
a manifest injustice.
in the imperfection
and
ought to be in mortals,
free, and
the
in
necessity
imposed
perfect,
and
on Divine Names.
99
weak,
They ought
another.
cause
the
that
according
the
to
fitness
each
of
thing,
Divine
really a
it
selves,
know
to
is
them-
existing
in its
own
Section VIII.
to leave pious
love
things
after
by the
on
earth,
earthly, they
And
could be called
pious,
once surpass
and
when
rejoice
they
which do not
at
divine,
who
when they
But,
desire certain
attain
if
things ought to
the things
desired.
Are
as possible,
by aspiration
after
things Divine,
this,
in
their
that,
it is
true
oo
not
is
to
Section IX,
This Divine Justice, then,
as
preservation
of the
is
whole,
as
and
preserving
its
own business
in the whole.
this
But,
preservation,
accept
entirely
this
as
the
cantique
of
we
the
to
define
this
to the worse
and guards
all
and unswaying
on Divine Names.
as the nature of each of those
served admits
it
who
redemption, both
so far as,
101
so
far
fall
away
as
it
name
to non-existence,
and
and
loss
supplying what
is
deficient,
and paternally
rather,
establishing
and filling
up the leaking good, and arranging and adorning
its disorder and deformity, and making it complete,
and liberating it from all its blemishes. But let
this suffice
Justice,
all is
in
in
the
good,
is
excluded.
For,
if
in each
any one should
interpret
even
this,
keeping
particular kind, in
to be.
to
Dionysi
102
its
the Areopagite,
CAPUT
IX.
Section
I.
But since even the great and the small are attributed to the Cause of all, and the same, and the
different, and the similar, and the dissimilar, and
Come and let
the standing, and the movement.
us gaze upon these images of the Divine Names,
such as have been manifested to us. Almighty God,
!
then,
is
celebrated
and
in greatness
in
the Oracles as
in a gentle breeze,
both
great,
which manifests
as of
when
many
He
is
many forms
all,
same Oracles,
and as similar,
and similitude and
depicted, by the
shapes and
as the like of
whom
there
is
not
as standing,
Section
II.
outside
of
all
greatness;
infi-
super-fulness,
and
its
on Divine Names.
less
gifts,
the
same
are
its
by
altogether
superfulness,
all in
a stream of bound-
undiminished,
and
are
over.
103
is
not
still
and have
by
lessened
more bubbling
and without
infinite,
And
Section
But
i.e.
little,
fine, is
III.
affirmed respecting
Him,
will
you
unparticipated.
Thus then
the
little
yea rather
all
littleness
is
His
intents of
For there
sight.
This
limit,
but
itself
incomprehensible.
prehending
all things,
Section IV.
But the same
is
Atomic theory.
104
condition and
manner, and
manner
itself
purely fixed in
come into
become from
no manner of way
or that,
nor as being in
whatever, but as
all
unoriginated,
and absolutely
and ever being; and being self-complete, and being the same by itself, and differand
entiated by itself in one sole and same form
unoriginated,
itself to all
things adapted
preholding identically in
itself
different
identity,
as
Section V.
But the
since Almighty
different,
to all providentially,
and becomes
God
all
in
is
all,
present
for the
are
multiform visions,
different
signifies
that
on Divine Names,
105
itself,
fashions bodily
beyond
all, is
it
necessary to
shapes
make
And
if
you
all
things,
a Divine extension
is
power extending
itself
forms,
But, that
incomprehensible
we may not
forget our-
we have
for this
reason spoken
concerning these
its
itself,
fecundity to all
d
ayvuaiav.
106
Section VI.
But
God
to
similar,
if
Name
indivisibly
similar to
is
we must not
in
His
but that
He
God above
none;
all,
And
there
is
all
the power of the Divine similitude, which turns
then,
created things to the Cause. These things,
must be
because neither
is
man
same rank,
be similar
own
like his
image.
it
is
For,
possible
and that
and that both are
to each other,
appearance
similar to each other, after a preceding
of
like.
caused,
we do not
the being
those,
similar
alone, but
similarity.
is
to
those
who
participate
is
in
their
and the
similar in all
is
similar to
"
on Divine Names.
107
Section VII.
God
of
For the
this ?
He
is
dissimi-
lar,
the expression
wards Him,
is
for the
ceived
the
similar to
re-
the latter
as
of the
inimitable,
upon
and
incalculable.
Section VIII.
standing,
God
fixed in
on high
unmoved
and that
identity,
He
and
is
is
abidingly
firmly established
same
same
and
object,
in the
all,
Who
all
above
state of their
goods.
e
is
Letter
2.
all
sitting
own proper
08
Section IX.
But what again, when the Theologians
the
unmoved goes
and
say, that
moved?
Must
we not understand this in a sense befitting God?
For we must reverently suppose that He is moved,
forth to
all,
is
straight, or the
lectual,
Almighty
thing,
movement, or the
God
and provides
in
and
intel-
but that
sustains every-
and
all,
and the
and the circular-rthe same, and the holdand extremities, which encompass and are encompassed, and the turning to
Him of the things which proceeded from Him.
condition
Section X.
But,
if
the Oracles, of
the sense of
God
is
"
fl
Name
in
the equal"
we must
Almighty
and unswerving,
and through all,
say, that
all,
on Divine Names.
equally
and
as
foundation
109
of
conformity with
the
self-existent
He
which,
Equality,
in
effects the
all
equally
things mutually,
in
rational, sensible,
intelligible,
intelligent,
physical, voluntary,
essential,
which
all,
is
as
productive of
every equality.
CAPUT
X.
Concerning Sovereign
Section
The
the
time, then,
God
of
is
come
many Names,
I.
For
He
is
and
it
all,
securing
all
grasp superior to
as an all-embracing basis
all,
f
10
fallen
from
itself to
all-perfect sanctuary.
the
Goodness
itself.
Section
II.
able and unmoved, and in His ever moving remaining in Himself, and as being Author of Age and
He
is
repre-
ning,
and the
teaching that
having the
priority in
near the
latter
He
first
Younger the
and things
nearer the beginning than numbers
unit, are
further advanced.
unit,
in
on Divine Names.
Section
III.
and
really
all
everlasting,
eternal, but
perishable
and the
like.
And
But they
call
a characteristic of Eternity.
is
God
who
is
is
But if we
more accurately, things spiritual 5 are spoken of and denoted by Eternity, and
things subject to generation by time. It is necessary
know them
better and
co-eternal
with
God,
Who
is
august Oracles,
we should understand
to the
ovTa
before
most
things eternal
hopes recognized by
actual.
1 1
we ought
to celebrate,
dom
of
and above
eternity
is
and again
both before
Amen.
the Ages.
all
He
CAPUT
XL
Being ; what
self-existent
is
Section
Come,
I.
which
unifies all,
the
like expressions.
self-existent
and what
For
and
this
together,
ciliating powers,
selves
and
to each other,
on Divine Names.
113
intermingled in each
fusion.
other,
Concerning then,
in
entire
how
it
and multiplying
rests
and
itself,
unutterableness,
is
known
progression, im-
at ease,
neither loses
all,
whilst
within,
by reason of excess of
all,
is
it
and
calls
and how it is in
and within itself, and entire, and to itself
is super-united, and when entering into itself,
mobility,
itself,
this,
neither permitted,
its
its
own Union,
remaining entire
Union
surpassing
express or to understand.
as unutterable
this,
all,
let
and
and un-
us examine
to us, as inferior to
this,
its
as
many good
men.
Section
First then, this
must be
II.
said, that
It is
mainstay
and that
other within
their
ii4
severally continuously
their
own proper
mingling
with
kind, not
muddled through
nor
opposite,
the
One and
and
to themselves,
and
all
to each other;
any
Let us
simple nature
things to Itself,
and preserving
all
their
blunting
all,
both un-
by reason of which
own
again
they ascend
to
the
and
unknowable contact of
;
perfect
things, as
T tself,
on Divine Names.
and making
all
115
by the
unities,
showing
all
in
own
vances to
all,
and imparts
through
all,
For
identity.
Itself to all, in a
and
It ad-
manner
ance of peaceful
fertility
and
It remains,
through
self.
Section
and would
accord, be willingly
division,
he
this,
thing
no
is
affirms,
diversity
existent thing
and
to dwell at peace,
selves,
any time, of
Now,
their
and
own
in saying
if
division,
and
(identity),
this,
that
at
there
any time
neither would
is
is
we
an aspiration
selves,
things aspire
all
whatever, which
this
do
rejoice in diversity
in repose.
that the
at
not,
III.
say,
after peace.
and
and to
and the things
to
themselves.
of
And
the
perfect
forethought,
preserving
unconfused, both as
other,
everything
regards
and establishes
all
unmoved and
things
by a
stable
and
immobility.
Section IV.
And
if
all
away of their own accord, and guards the idiosyncrasy and moving life of all moving things unmoved
and free from falling, so that the things moved, being
at peace amongst themselves, and always in the
their
own proper
functions.
Section V.
But
if,
peace, he insists
verily there is
no
that peace
is
from
not beloved by
all,
existing being
ever elude them, and they are disturbed by the nonattainment of the pleasures which overpowered them.
What would any one say of the peaceful stream of
on Divine Names.
man in Christ,
love towards
i t
we should
also be fellow-
it is
sufficiently
spoken
in the Theological
Section VI.
But,
since
in the world
me by
what
letter,
that
it
necessary,
holy
man
from
this difficulty,
first
which
my
And
power.
that
no contradiction
is
is
so far as lay in
in
saying that
Almighty
God
self-existent
He
is
or Power.
existing,
For the
and
He
latter,
specially
is
from the
named from
first
things
existing,
as
! j
the Apeopagite,
Diony sites
in the
above superessentially. But you say, what
or the selfBeing,
self-existent
the
call
we
world do
down to be abexistent Life, or whatever we lay
stood forth
solutely and originally and to have
primarily from
And we
God?
reply,
this
is
not
explanation.
crooked but straight, and has a simple
Being, as
self-existent
not say that the
For we do
Cause of the being of
all things, is
a sort of Divine
Super-essential alone is
or angelic essence (for the
of the existence of
Cause
and
Essence
Source and
all
and of the
things,
another
Life;
self-existent
nor that
self-existent Being),
Deity, besides
the
and
nor
is
to
Super-divine,
produces
speak
summarily,
that
both
neither they themselves
to speak truly and properly,
fathers,
knew (for they are non-existent), nor their
but we
and
and
and
self-existent Life,
least Source,
self-existent Deity, as regards at
and SuperSuperior
One
the
Cause,
Deity, and
essential Source
as regards Imparta-
their
own
capacity, things
and
same way.
and the
is
rest in the
called the
existing,
both
are,
and
living,
first
of these, then
on Divine Names.
119
then of those
who
who
of those
participate in
participate in
instructors
in
them
things,
holy
them
entirely,
since
things,
then
And why
in part.
some of our
affirm
that
the
the self-existent
stream,
beautifying
is
self-existent
things
absolutely
beautiful,
CAPUT
Concerning Holy of
Holies,
Lords,
XII.
God of
Section
But
since
I.
my opinion, a fitting
Him of endless names,
Gods.
we must
sing
con-
both
120
to denote
by the duplication of
the names.
Section
II.
(so far as
Lordship
is
swerving
stability.
tO TO KvpOS KOI TO
is
Wherefore Lordship
h
KVpiOV, KOI TO KVpKTTOV
all,
is
',
parallel
and Deity
Section
III.
These things, then, must be sung absolutely, respecting the Cause surpassing all, and we must
add that It surpasses Holiness, and Lordship, and
Kingdom, and most simplex Deity. For, from It,
1
h
lier,
1
The
rendering of which
and the
Letter
2.
lordliest.
may
and the
lord-
on Divine Names.
and
individually
collectively,
121
dis-
purity,
the whole
harmony
and want of
equality,
Itself, as befits
who
Its
are turned to
goodness,
It.
Section IV.
But since the Cause of all is super-full of all, as
beseems the One superfluity which surpasses all, He
is sung as Holy of Holies and the rest, as beseems
an overflowing Cause, and a towering Pre-eminence.
As one might say, so far as the things which are,
holy or divine, or lordly, or kingly,
self-existent
participations,
to such
He
be,
participating
simplicity
diversities,
of
the
their
the
gifts
distribution
variety
whom
the
inferior
around
which,
the
their
own
superior
122
orders
carefully
and divinely
collect to their
own
Oneness.
CAPUT
XIII.
Section
I.
Him
Cause of
all,
and
and extols
He
One\
is
then
solitarily sepa-
and throughout
most perfect, but also as super-perfect, as beseems
His pre-eminence over all, and limiting every infinitude, and surpassing every term, and by none
contained or comprehended; but even extending
at once to all, and above all, by His unfailing
But, on the other
gratuities and endless energies.
rated within Himself, by Himself,
hand,
He
is
and always
perfect,
holding
things
all
with His
k
that
own
in
perfection.
where He,
Neuter
is
Him
apvfxvet.
It
should be noted
on Divine Names.
Section
123
II.
not
partake in
some way
many by
is
parts, is
one
accidents,
not
participate
uniformly
all,
And
in the
is
all
in
pre-held
and whole,
indeed,
some way
in
all,
the
in
the
uniqueness
one,
which
throughout
all,
I2 4
Section
Especially must
III.
one,
of all;
there
this
and
will
pre-held
For
and comprehended
things
all
Word
of
God
and one Lord Jesus Christ, and one and the same
Spirit, by reason of the surpassing
indivisibility of
the whole Divine Oneness, in which all things' are
uniquely collected, and are super-unified,
with
It superessentially.
Wherefore
also,
and are
all
things
many
to the
the one
on Divine Names.
125
One
being
in things
is
One
existing
that
partici-
One bounds
and every number, and Itself
is, of both one and number, and every being, Source
and Cause, and Number and Order. Wherefore also,
whilst celebrated as Unit and Triad, the Deity above
pates in essence
both the
all
is
One
existing,
by us
or by any other
we may
sort
and Divine
of God,
and
is
single
name
inexpressible to things
above
or
all
superessentially.
expression, but
is
Nor has
elevated
It a
above
in
Which
Name,
the
in-
And
neither
short
Names
we con-
to
It,
in the first
we should be
in
accord in
we
shall fall
Wherefore,
even
i 26
and
as far indeed
as is possible for us
to
it
to
Him,
be attached
to that Being.
Section IV.
We
falling short
same rank
ordinate to them
as ourselves, last
so that,
if
and sub-
be
And
if
But,
if
imperfect,
either
and
to impart a
word
who
unwillingly
to him,
who
is
ignorant,
wishes to learn,
on Divine Names.
127
none of the
selves
hierarchical
communications
them without
we may be
whom we speak, to
and those to
no respect
speak,
do not
way,
as
let this
is
we
in the
fail
hear, doing
injury in
will
sufficient to
and spoken
pleasing to Almighty
well
in such
God
and
Divine Names.
Theology
with
But
God
1
27 October, 1896.
I will
for
See
my
now
Guide.
letter to Titus.
NOTE.
IGNATIUS.
"
My
Upon
love
crucified."
is
this
passage
mentators that
know.
from
differ
I
all
com-
the
have been written and inserted in the text by Dionysius when writing this letter, which must have been
before a.d. 98. I do not think it a quotation from the
letter of Ignatius written just
dom.
My
Love, Which
is
mine."
That
is
is
human passion
crucified in him.
no chronological
In the
Romans, he seems
difficulty.
or
to use
fire,
and
PREFACE TO MYSTIC
THEOLOGY.
Mystic Theology
is
ladder set up on
like that
Heaven on which
matter
itself,
soul,
mind,
spirit,
descending
powerful,
is
all
the "Affirmative."
the
Being,
until
and conditions.
cause Almighty
by
these.
The Angel
God
good, wise,
we come
Him
is
to
Symbolic
God
distinction than
by comparison.
MYSTIC THEOLOGY.
CAPUT
What
is
the
I.
Divine Gloom
Section
Triad
I.
and super-good,
liant,
and
thou,
all
and
absolute ecstasy in
all
and become
free
purity,
on high,
from
when thou
all.
all,
hast cast
away
all,
Section
II.
those
being,
mean who
131
listen to these
nothing superessentially
is
But,
the Divine
if
ini-
no wise excels
and of manifold
shapes, it being our duty both to attribute and affirm
all the attributes of things existing to It, as Cause of
all, and more properly to deny them all to It, as
being above all, and not to consider the negations to
of things created, and say that It in
Section
III.
is
great,
because
It
is
superessentially
alone
who
veil
and
all
exalted above
in truth, to those
things consecrated
32
all holy
and pure, and ascend above every ascent of
lights and
divine
all
behind
leave
summits, and
into the gloom,
sounds, and heavenly words, and enter
Who is beyond
He
say,
Oracles
the
as
is,
where really
is himself strictly
Moses
divine
the
even
For
all.
separated
bidden to be first purified, and then to be
cleansing
from those who are not so, and after entire
lights,
many
sees
hears the many-voiced trumpets, and
separis
he
then
rays
;
shedding pure and streaming
chosen priests
ated from the multitude, and with the
ascents, aldivine
the
of
goes first to the summit
Almighty God
though even then he does not meet with
viewless) but
is
He
(for
Him
not
Himself, but views
signifies
think
I
this
Now
is.
He
the place where
of the things seen
Highest
and
Divine
most
that the
things
subject
to
Him Who
is
above
all,
Presence is
through which His wholly inconceivable
summits of
spiritual
shown, reaching to the highest
is freed
(Moses)
he
His most holy places and then
;
and enters
from them who are both seen and seeing,
veritably
gloom
a
Agnosia;
into the gloom of the
mystic, within which
knowledge and
he closes
all
perceptions of
is beyond all,
and unseen, being wholly of Him Who
and by inand of none, neither himself nor other;
activity of all
on Mystic Theology.
CAPUT
How
we ought
to the
II.
both to be united
Section
We
133
all.
I.
know
and
to
know and
to see
know
For
and
itself
is
this is veri-
to celebrate
super-
of
all
who make
life-
like statue,
it.
And,
it is
definitions.
For,
we used
to
the highest,
without
veil,
we may know
enshrouded under
be,
all
the known, in
all
things that
i.e.
the abstraction.
which
is
Diony sius
*34
the Areopagiie,
CAPUT
What
and what
the negative.
Section
In
III.
God,
are the affirmative expressions respecting
I.
principal
affirmative expressions
we celebrated the
respecting
God-
of as
how the Divine and good Nature is spoken
is that within it which
what
Threefold
as
how
One
what the
spoken of as Paternity and Sonship
signifyto
Divine name of "the Spirit" is meant
is
the
the immaterial and indivisible Good
forth,
sprang
Goodness
Lights dwelling in the heart of
without deand remained, in their branching forth,
and
Himself
in
abiding
parting from the coeternal
superthe
how
other
each
in
Themselves and
how from
in
veritable human
essential Jesus takes substance in
made known by
things,
other
whatever
nature -and
the Theological
the Oracles, are celebrated throughout
concerning Divine
treatise
the
in
and
Outlines;
Being how
Names, how He is named Goodhow
else
whatever
and
Life and Wisdom and Power
in
the
Further,
belongs to the nomenclature of God.
transferred
Symbolical Theology, what are the Names
what are
Divine?
from objects of sense to things
appearances,
Divine
the
the Divine forms? what
and organs? what the Divine places and
and
parts
on Mystic Theology.
what
and
curses?
ings
the
sleepings,
all
which belong to
tions,
135
the
And
through symbols.
description
of
God,
Divine
Names should be
we ascend
little
gloom which
by the contemplations of
since, in proportion as
is
widened according
to the descent,
to a propor-
which
is
contracted,
and
become wholly
after a
voiceless,
to the unutterable.
you
complete ascent,
and
it
will
be wholly united
who
will
it
the foremost, do
they
below to
Because
it
is
abstraction
necessary that
is
above
which
is
more cognate
to
it
make
removed from
but that
is
above
Are not
Dionysius the Areopagite,
136
life
(removed) than
He
is
CAPUT
Cause of every
the pre-eminent
That
perception
is
IV.
none of the
objects
Section
object
of sensible
of sensible perception.
I.
We
all, is
is
neither
sion,
is It,
nor has
It,
is
need of light;
in
the
or deprivation, or flux, or any other of
objects of sense.
CAPUT
That
the pre-eminent
perception
is
V.
Cause of every
object
of intelligible
intelligible percep-
tion.
that It
the other hand, ascending, we say,
or
imagination,
has
nor
mind,
nor
soul,
neither
On
is
neither
is
ex-
on Mystic Theology.
pressed, nor conceived
neither
is
137
nor greatness, nor littleness; nor equality, nor inequality ; nor similarity, nor dissimilarity ; neither is
standing, nor moving; nor at rest; neither has
power, nor
life
ther
is
neither
is
touch
is Its
is
nei-
nor
truth
nor kingdom, nor wisdom ; neither one, nor
oneness neither Deity, nor Goodness ; nor is It Spirit
according to our understanding; nor Sonship, nor
;
Paternity
know
existing
things,
It,
qua existing
neither
nor
error,
definition at all of
is
we
know
existing
is It
It,
darkness, nor
is
there any
But when
nor do things
It
there expression of
neither
nor truth;
It,
things,
nor does
as It is;
neither
abstractions of things
above every
definition
by
St.
To
John and
St.
Gaius,
Paul,
perfect, in the
who is commemorated
we owe the explanation
to Sosi-
Romans,
we owe
for
The King,
as
High
thirty-six.
Dionysius describes
it
140
We
is
recorded by Phlegon.
in the Gospel,
formity.
sum
To
Titus,
we owe
From
the letter to
John in Patmos, we
John and Dionysius, and
St.
St.
called the
"Sun
to Apollophanes,
for the
sius
his
we know
From
the letter
fall
to the ground.
who
that St.
of the Gospel."
"Apology"
to
the
who
presented
Emperor Hadrian.
The
him, through
brought to
*
whom
light a .
See "Correspondence of
p. 20.
Fishbacher, Paris.
Cannes,
Ciratmcision, 1897.
St. Paul,"
Carriere et Berger,
LETTERS OF DIONYSIUS
THE AREOPAGITE.
LETTER
I.
To Gains Therapeutes.
Darkness becomes invisible by light, and specially
by much light. Varied knowledge (al yvdxreis), and
especially much varied knowledge, makes the Ag-
Take
nosia* to vanish.
not in
this
sense,
defective
in a superlative,
and
reply
but
with superla-
God, escapes
and knowledge
those
who
possess
of things being;
existing
light,
and
is
is
ledge of
Him,
Who
is
above
LETTER
all
known
super-
And
the
know-
things.
II.
How
is
C.
I.
i.
b C. II.
6.
142
and the
and supergood (gift), by aid of which we are deified and
made good. For, moreover, if this becomes source
of the deification and making good of those who
Who is superare being deified and made good, He,
of the Good-making and God-making
gift,
and source of Goodness, in so far as He is inimitable, and not to be retained excels the imitations and retentions, and the things which are
imitated and those participating.
LETTER
To
" Sudden
III.
" is that
Word
of
is
Christ's love of
God
suggests even
man,
this,
LETTER
To
How, you
the
ask,
essentially with
IV.
143
all
Jesus,
men
Who
?
is
beyond
For, not as
ranked
Author of
all,
And
it is
nothing
super-full
of super-
and having
less,
come
truly
into substance,
substance, and
And
water,
supernaturally conceiving,
a virgin
stable
holding
up weight
of material
and
and not giving way, but, by a supernatural power standing together so as not to be
Why should any one
divided, demonstrate this.
go through the rest, which are very many ? Through
earthly feet,
C.
II. 6.
144
as
for us a certain
of
God
LETTER
V.
To Dorotheus, Leitourgos.
which
God
is
the unapproachable
said to dwell
is
e
.
And
in this
light
gloom,
ness,
in
Him,
Who
above
is
vision
He
is
of
means
attain unto
said to have
Him
it s
is
and knowledge.
says, "
he
also,
Tim.
Rom.
vi. 6.
xi. 33.
lb.
i.
2 Cor.
17.
ix. 15.
* Ps. cxxxix. 6.
*
Phil.
iv. 7.
LETTER
To Sopatros^
Do
145
VI.
Priest.
have denounced
parently
is
it
For neither
not good.
have convicted
accurately
and
if
For
possible, both
it is
many
things
is
not a horse,
is
it
necessarily a
my
you follow
if
deed
to
But thus
man.
will
you do,
will so
is
speak on
altogether
unquestionable.
LETTER
Section
To Poly carp
I,
in
at
any
rate,
am
VII.
I.
Hierarch.
when speaking
not conscious,
good men,
truth, as
this is correctly
it
really is in itself.
demonstrated in
its
For,
when
essential nature,
is
otherwise,
and
Acts xx. 4;
Rom.
xvi. 21.
Tit.
iii.
9.
146
than the
when
the true
statement
itself
to others
grant
but
this),
to
known, to speak as
know about
it is
But you
say,
me
calls
it
having
speak.
II.
may God
truth, then,
fitting to
Section
and
(and
it is
first
were more
Yet, in reply
Divine,
use, not piously, things Divine against things
through the wisdom of Almighty God to
attempting
And
am
who
not speaking of
cling tenaciously
and im11
Cor.
ii.
7.
147
for
called Philosophy
movement,
its
its
if it
How
"
even from
this,
and
Him
admiring
His
for
God
being
verily
causative
all
known
and
super-in-
expressible power,
to us
of the whole,
together
by them
to entire immobility,
even
when
all
the constellations
or (which
is
greater than
if
the whole
Dan.
v
q
routes
ii.
Joshua
21.
x. 12
for
See note,
14
Of twelve hours
so
p.
long
time,
and (was)
184.
Eccl. xlvi.
2 Kings xx. 9
11
Isaiah xxxviii.
8.
148
turned
backward
ten
revolutions;
the
or
having contracted
course,
hours, retrogressively
sun,
in
again retraced
own
its
motion in
five-fold
its
it
new
in the
route.
This thing indeed naturally astounded even Babylonians r and, without battle, brought them into
,
persons.
But
fold Mithrus K
by reason of
let
him
to him, however,
"What do you
Say
affirm concerning
the
eclipse,
Isaiah xxxix.
Ex.
vii.
xxiii. 44.
14.
2 Kings xx. 12
*
See Dulac.
Mark
xv. 33;
Luke
the sun.
149
something
also of
further.
For he knows that we saw, to our surprise, the contact itself beginning from the east, and going towards
the edge of the sun's disc, then receding back, and
and the
re-clearing
v
,
not taking
same
cally opposite.
Cause of
the
Who
all,
is
not number.
Section
These things
ble,
say, if
III.
was then
both
present
with
thee,
truth
in
at
me
at
he
time,
as
if
things,
possi-
if
me, who
to-
to
that
said,
" these
deeds."
God
to bring eventually to
who
is
wise in
many
wisdom, of our
*
The
contact
is
will
above
religion.
or
adumbration
and Schema,
man,
that distinguished
things,
refers
See notes on
p. 258, vol. 2.
to
the
moon, the
this letter in
Ant. Ed.
5o
LETTER
VIII.
To Demophilus, Therapeutes.
About minding
one's
own
business,
Section
The
histories of the
and
kindness.
I.
Hebrews
say,
noble De-
Moses
vision
for his
very
meekness.
rashly,
and
Counsels,
imitation
he
is
proclaimed, from
of the
Good.
his
pre-eminent
the
referred the presidency over the people to
up
rose
even
they
when
judgment. And,
Divine
Num.
xii.
3-8.
Ex.
iv. 14.
Num.
xvi.
i-u.
of deeds
performance
of the
sa y S
enemies
Further
man
have found a
the Friend of
after
mine own
also,
Job
was pronounced
And Joseph d
Good
heart."
just,
And
b
.
injury.
who had
plotted against
ness of others
ample of God
s,
h
,
but,
as doing
and generously
evil;
similitude.
But
calling
them
to their
own
let
who
Matt.
c
Job
i
i.
i.
16.
8.
Ps. xv. 3.
upon nations,
and punish the
take compassion
on
their behalf,
Sam.
Gen.
Rom.
1
xxiv. 7,
1.
xii.
Zech.
i.
xiii.
21.
12.
14.
e
21.
Ex.
Cor.
xxiii. 4.
xiii. 5.
Matt. v. 45.
52
destructive
whilst being
who
Word
of
God
safety
good
k
;
teaches concern-
and brought
all
excuse
them,
for
who hold
approach
their entire
selves,
reproach them
the
He
is
may be
Demophilus, of
all
xv. 7.
Luke
feast,
and
calls
together
the household
and holds a
present,
Luke
has embraced
for
self
kisses them,
is at
m Matt.
xxiii. 34.
(But,
altogether rejoicing.
lb.
xv. 20.
enmity
vi.
19.
153
with,
things to,
He
as a matter of course,
that
which with
difficulty
raises
fleeing
as an offering
from Him.
letters testify, I
down
Then
come
a sinner.
that he has
this
but thou
priest,
shewing compassion to
for
and didst
burst,
priest,
contrary
"
Go
to
And
permission,
Holy of
holies,
into
and
the
writest
at last,
and
am
Now,
It is
who
John
10, 11.
154
and though he
thing
should be convicted of having done some other
reguof
want
and
order,
of
want
if
For,
forbidden.
instiDivine
most
the
from
departure
a
is
lation,
tutions
and decrees,
it
is
divinely transmitted
stand*?"
Oracles affirm
r
,
and the
and
inter-
judgments,
preters, after the hierarchs, of the Divine
learn from
8
suitable for thyself
proclaim
this, for is
Leitourgoi.
the priests, and following these, that of the
by the
bounded
are
But the gates of the sanctuary
both
are
they
which
within
appointed Therapeutae,
the priesthood.
that they are nearer the people than
priests orders
the
of
regulation
holy
the
Whence
enjoining the
Divine,
things
in
participate
to
them
the
of these to others, that is to say,
impartation
more inward.
*
Matt.
xii.
26.
Ec. Hier.
c. 6.
Is.
part
2.
xxx. 18.
155
to the orders
as neither hast
And
not
even
if
some
civil
commanded him by
dared to
criticise the
Governor, when
who
justifying,
or
above
his
acts properly..
any one.
when
Saul
is
For.
offering
u in sacrificing ?
Sam
xiii -
l 9*
156
Yea, further, what were those domineering detruly proclaiming the Lord Jesus
God ? But
business,
one
every one
shall
the
And
holies,
in the
the priests h
things,
not touch the holy things, lest they die. And Jehovah was angry with wrath at the rashness of Ozias,
them
to
yt
profane who
e
me
sacrifices to
slays a dog,"
and
speak
to
God
Almighty
justice of
prophesied
they
"And
."
the
he who
calf, (is) as
the all-perfect
briefly,
dis-
workers
of
lawlessness."
So that
it
not per-
is
even to pursue
say,
to order
Mark
iii.
II.
Jen
xxiii. 21.
Lev. xyi,
Num.
2.
iv. 15.
Is. xlvi. 3.
Tim.
iv. 16.
Matt.
*
vii.
Rom.
23.
xii.
36.
157
Section
"What
II.
who
it
not necessary to
who
k
,
be permitted to
it
dis-
Almighty
priests interpreters
of
For each rank of those about God, is more godthan that which stands further away. And those
which are somewhat nearer to the true light, are at
once more luminous, and more illuminating and do
like
is
If,
who does
not illuminate,
Rom.
ii.
23.
Mai.
Acts
ii.
7.
xix. 2.
m Eph.
iv.
18.
58
'Letters
And he
seems, to
me
at least, rash
contrary to
not
know
is
conscious in
Him Who
is
falsely
to repeat his
called by him Father, and presumes
prayers) over
say
not
would
I
(for
cursed blasphemies
of Christ.
example
the
after
symbols,
the Divine
This one
is
not a priest No
people of
deceiver of himself and a wolf to the
God, clothed
in sheep's clothing.
Section
But,
it
is
III.
For,
is
it
if
the
permitted
Word
of
(but
God commands
it is just
meetness or rankP; since even to angels
but not
apportioned,
and
that things meet be assigned
us, of
to
them
through
but
from us, O Demophilus,
Deut.
xvi. 20.
to
Cor
xiii
Ia
tribute
feriors.
to
159
after
themselves
But, let
were to
For,
inferior.
one
if
abusing
or also a son,
we not
blush,
first
guilty of injustice
when we
though
how
then
by
God
that
right
one should
governed himself
will also
and who, a
and who,
and who, a house,
govern another
city,
also a nation.
And
"he who is
much," and "he
who
is
unfaithful
in
little,
unfaithful
is
also
in
much."
Section IV.
Thyself, then, assign their due limit to passion
And
*
to
Tim.
thyself,
iii.
5.
let
and
the divine
160
Leitourgoi assign
and
priests,
the
the
to
due
And
Apostles.
if,
limit,
priests, hierarchs,
among
these,
becoming, he
is
shall
be put
right
own
his
in
not
how
For,
of
whom
thou
dost
suppose
Good,
the
it
For
if
Him and
it
is
beloved.
from
or-
were not of
it
is
my
thou wast
be
and from
shouldst
us,
become
cruel
minister
of thine
own
and
to be
For,
fierceness.
compassion
double sin
of the
for
8
,
ourselves
or
do we commit the
unholy,
we
offend,
and
Luke
shivered,
xvi. 10.
and
Jer.
ii.
And
distrust myself.
1335.
Rom.
i.
27.
unless
I
would
me
me
161
Who
Almighty God,
sionate towards
is good to all, is not also compasmen, and that he himself has no need
who
are
who
well
wicked
the
b
,
debt,
He
and
a proof of
stigmatizes as
demns him
own
to enjoy his
treating
and
He
This, indeed,
is
con-
to
avoid.
Him impiously,
He invokes re-
away.
He
which both
who were
deserts,
it
right
Heb.
z
vii.
lb. 26.
* lb. ix. 7.
27.
a
John
c
xxi. 15
Luke
17.
xviii. 34.
Letters
162
not
thyself,
Tell
me
(<}ost
thou
?
avenge) the Good by means of evil
Section V.
"Who
can-
should allege
your unenviable attacks, not if you
For,
Elias.
your
a thousand times your Phineas and
was
He
things,
these
when the Lord Jesus heard
time
that
at
who
with the disciples,
displeased
lacked the
spirit.
For,
even our
who
is
is
insolently
approaching with much modesty, thou
kickest
him away
(certainly, this is
enough
to
make
as being good,
one shudder), whom the Lord Christ,
and calls
mountains,
the
upon
seeks, when wandering
with
when,
and
Him,
from
fleeing
to Him, when
Do
shoulders.
His
upon
places
difficulty, found,
not, I pray,
for ourselves,
do not
let
against ourselves.
f
any one, or on
For they, who undertake to injure
Tim.
ii.
24.
163
And
and
most blessed
inheritances for the ever-continuing age, and will
be ever with God, the greatest of all blessings ;
but, the other will fall both from the divine and
inherit the
evil, will
all
be
God
panions of
evil,
your permission,
a
evil.
And, with
certain
speaking
will
am
true.
Section VI.
was once in Crete, the holy Carpus m
entertained me,
a man, of all others, most fitted,
on account of great purity of mind, for Divine Vision.
When
first
Eph.
Jer.
vi.
ii.
14.
20.
x
Thess.
iv.
13.
m 2 Tim.
iv. 13.
64
He
prayers.
said
unbelievers had at
that
grief was,
a certain
to
member
ungodliness
of
of the Church, whilst the days
still
of both,
and
In this
bitterness.
surfeit
of
dition
ill-will
evil
con-
at midnight (for
hour to
rise,
melodies)
he
of his
arose,
at that
own
accord, for
not
having
appointed
the
enjoyed,
Divine
undis-
the Divine
besought
And, whilst saying this, he
sudlightning,
Almighty God, by some stroke of
should
live.
denly,
without
them both.
mercy,
to
cut
Rom.
xi.
21.
short
this,
the
lives
of
he declared,
he
seemed
stood,
to see
first
165
asunder,
torn
fire
now
under the open sky) borne down from the heaand, the heaven itself
venly region close to him
;
upon the
giving
way,
and
Jesus,
with
innumerable
angels,
whom
down
and
all
also were
in
and
that certain
them
men
pents against these men, at once tearing and pushAnd they seemed
ing and beating them down.
66
above
of
it,
that
further, that
not
already
fallen,
he often
light
and
fact,
that,
irritated
Me
am
in future, for I
pleasing to
is
commit
to
sin.
ready, even
men and
other men do
is
this
not
serpents,
philanthropic angels."
I
TITUS.
Zenas, one of the seventy-two
disciples,
and says
that
year,
told
who was
of Titus,
study of
life
Homer and
Philosophy
till
his twentieth
167
believed
Spain,
and
that
He
consecrated
age of 94.
LETTER
To Titus, Hierarchy asking by
of wisdom,
and drinks
what
the bowl,
IX.
letter
ivhat
is
the house
its
meats
Section
I.
for
him
all
68
when
to the
wisdom
explain the Divine and Mystical Truth, unapproachable by the profane, through certain, certainly
hidden and daring enigmas. Wherefore also, the many
discredit the expressions concerning the Divine
teries.
For,
Mys-
through, the
contemplating
through
Itself,
Itself.
We
thought
it
God
in
symbols.
are
its
representing a
God
breathed
mouth
forth from a
Ps. ex. 3
ii.
7.
r
lb. xlv.
John
i.
I.
18.
manner of
lb. xxxiii. 6.
169
u
and producing certain trees *, and branches
and flowers x and roots, as examples or fountains of
s
plants
waters
?,
bubbling forth
representations which explain superessential descriptions of God ; but with regard to the intelligible pro-
manifesta-
gifts,
tions, or
horses
11
r
,
the
griefs
p,
during which
Isaiah
Cant.
Ez.
1.
b
e
Gen.
'
v. I.
xxii. 16.
John xv. I.
John iv. 14.
Hosea xiii. 8.
Apoc. i. 1316.
h
Hab.
Jer. xxiii. 5.
Matt.
iii.
8.
Ex. xv.
lb. vi. 6.
7.
"lb.
xii.
lb.
i.
iii.
Job
13.
Judges
l
4.
16.
x. 9.
Luke xxii.
m Ps. xliv.
to
x. I.
Cant.
said
is
xi. 10.
xi.
He
30.
23.
x. 16.
lb. xi. 9.
170
Achab u
all
and
and
for their
own
unutterable and
tilings
all-holy
profane,
not
arc
but are
within
manifested
since
the multitude,
to
invisible
the
to
who
reach
those
of the
only
who
down by.Jthe_Thologians
and mystical
one,
the
symbolical
other,
Kings
xxii. 20.
other/ philo-
171
demonstrative
sophic and
; and
the
unspoken
The one
the spoken.
intertwined with
is
persuades,
And
neither
certainly,
our
holy instructors
x
,
nor
holy mysteries.
Angels
z
,
God
in
and
life,
which
knowledge should
is
at
illu-
once indivisible
divisible,
limit the
simple, and most inward visions of the most godlike
images ; but that its impassioned part should wait
to
Apoc.
*
y Is.
5,
Matt.
xiii.
34.
60.
b
Zech.
iii.
4.
72
Section
II.
sets
But also the very order of the visible universe
says
as
God,
Almighty
forth the invisible things of
Wherefore,
both Paul and the infallible Word.
also,
things, purely
11
fest
and
at another,
k
perfection.
not contain a bare history, but a vivifying
conception
vulgar
the
We must then, in opposition to
sacred
concerning them, reverently enter within the
are,
they
as
being
them,
dishonour
symbols, and not
characteristics,
Divine
the
of
moulds
products and
natural visions.
lights,
and things
forms through
things Divine, represented in various
God, spoken
superessential
the typical symbols, as the
of Almighty
Oracles
of as fire \ and the intelligible
m
the godeven
further,
but
God, as flames of fire
;
orders
like
c
*
Ex.
iii.
Eph.
10
xviii.
Ueut.
Ps.
Ib xx
'
viii. 4.
Ex. xxxi.
iv. 24.
14 27f
v. 23.
* Ib. 13.
1
18.
m Ps-
E Ph
'
3~ x 7-
iv 24-
Heb.
x. 16.
cxix. 140.
and
173
and
manifold
And
differently
are
contemplating,
likenesses,
fire,
or
providences
gible
and
words;
The one
differently
as causal,
re-
but the
and
tion,
and
And
scientific
arrangements suggest.
never must
hap-hazard, but
we
we confuse
origins,
the
to
suitably
powers, or the
tokens.
and we
nourishment
is
perfective
of those nourished,
Section
is
III.
Wisdom
Beautifully then, the super-wise and Good
mystical
a
placing
as
Oracles,
the
celebrated by
Ps. civ. 4.
Luke
its
xii.
49.
?v.
first
ix. 2.
74
who seek
It.
The
food
Divine Wisdom, then, sets forth the two-fold
liquid
other
the
but
one indeed, solid and fixed,
own
and flowing forth ; and in a bowl furnishes Its
providential
generosities.
Now
bowl,
the
being
But
out end.
since,
It remains in Itself,
and stands
fixed in
all,
unmoved
it,
benevolently
and
175
all-perfect providences,
Section IV.
But what is the solid food and what the liquid ?
For the Good Wisdom is celebrated as at once beI suppose then, that
stowing and providing these.
the solid food
is
perfection
abiding
things
Divine
strong,
and
are
unifying,
and
sameness,
and
which,
and
by
a stable,
as
participated
and
within
indivisible knowledge,
through
is suggestive of the stream, at once flowing
and to all; eager to advance, and further conducting those who are properly nourished as to
goodness, through things variegated and many and
divided, to the simple
and
invariable
knowledge of
and wine, and honey; on account of their life-producing power, as in water and growth-giving, as in
milk ; and reviving, as in wine and both purifying and
;
preserving, as in honey.
Wisdom
For these
things, the
it,
Divine
and furnishes
1 7
and
fills
and
Section V.
this sacred explanation of
According to
good cheer,
is
immeasurableness of them
all
and
again, as dwell-
Starting then
ing outside and beyond the whole.
fashion even
same
the
in
from these, we will take
the
feasting
of
Almighty God.
the
pious,
For
He
in
says,
the
the
Kingdom
of
King Himself
1 7
will
filled
them
this delight
rest;
and
fulness
makes
and furnishes
at
Section VI.
But,
well
know you
will
vidence
to
Luke
xii.
37.
Heb.
xii.
23.
A reopagite.
178
good,
we
having set
what we have
at
letter
this
finish
more
forth, as I think,
we send
Further,
said,
will
of our Symbolical Theology, within which you
the
also
wisdom,
of
house
the
together with
find,
seven
and
pillars investigated,
its
mingling
into sacrifices and breads. And what is the
arising
sickness
the
is
What
again,
and
wine
of the
in fact,
and
God?
Almighty
of
inebriety
the
from
more
the things now spoken of are explained in it
;
explicitly.
And
enquiry into
all
and agreeable
my
judgment, a correct
the symbols of the Word of God,
in
is,
it
and
truths
of the Oracles.
LETTER
To John,
X.
Theologos, Apostle
and
Evangelist,
me is
truly beloved!
And
from their
cities
for most.
to the truly
Why
should
disciples
beloved one
u
,
and
Hail
Loveable and
it
be a marvel,
Matt,
xxiii. 34.
179
observe
the
others,
becoming
here
already with
evil,
their
purification
living,
is
to
in
the
come,
in
y
,
all
things
good
and
suitable
to
things
all
;
start
by
which
life,
life
with
angels,
you then,
appraise them.
treating you,
and fancying
who
are unjustly
pray that
now
this,
Matt.
xiii.
49.
2 Cor.
iv. 11.
Phil.
iii.
20.
180
it,
even though
yourself.
it
For,
be
rash),
am
altogether
having learned, and reading the things made foreknown to you by God, that you will both be liberated
from your imprisonment in Patmos, and will return
imito the Asiatic coast, and will perform there
tations of the
will
transmit
them
LETTER
Dionysius
XI.
to Apollophanes, Philosopher.
thee,
part of
my
offer
soul,
my
thee
now
con-
you are
For, even
that
that
by the
flood,
Moses,
and
181
same
God, performed
many
Nor Moses
but
only,
other
divine
prophets sub-
who
long
before
the nature of
foretold
man from
that
God should
To which
a Virgin.
take
state-
that
Christ,
to call mine.
and a
from things
unwilling
as
who was
scatterer of words,
to
calling people
you were
me,
the customs of my
receive.
turncoat,
Lastly,
who had
left
you
reproach
and was leading people to iniquitous sacrilege, and urged me to unlearn the
things in which I was placing my trust
or, at least,
that I should put away other people's things, and
deem it sufficient to keep what was my own, lest
I should be found to detract from the honour due
country's
religion,
to divine deities,
and the
institutions of
my
fathers.
my
mind
How,
for instance,
Areopagite.
Letters of Dionysius the
82
when we were
staying
in
on a certain
hour the sun, to our great
as mine),
surprise,
became obscured,
not because it
through the moon
of God, when
creature
a
because
is a god, but
not bear to
light was setting, could
its very true
what thou,
Then I earnestly asked thee,
shine
thought of it. Thou, then, gave
passing over
O man
most
it,
wise,
and
to escape.
of death, ever allowed
For,
when the
darkened, by a black
whole orb had been throughout
had begun again
disk
sun's
mist of darkness, and the
then taking the
anew,
shine
to
to be purged and
the orbs
contemplating
and
table of Philip Aridsus,
otherwise well
was
what
learned,
of heaven, we
not, at that
an eclipse of the sun could
known, that
time,
occur.
Next,
we observed
that
the
moon
and intercepted
the sun.
of understanding so great
ing since I was incapable
thee-" What thinkest
a mystery, thus addressed
Apollophanes, mirror of learnthou of this thing,
Letters of Dionysius the Areopagite.
ing
"
these unaccustomed
Of what mysteries do
"
183
Thou
of
human
inspired
lips,
rather
than with
speech
excellent Dionysius,"
of error.
Which
truth,
henceforth,
I,
which
is life
every
man coming
thou at
last,
yieldedst to
surely thou
manner,
if
light,
which lighteth
to
which even
For thou
And
death.
more
For
closely.
as
blunting
edge
the
my
know-
it
were, disdained
to
find
84
thus,
I,
in the
being and
thou also
End
my
Lord
Jesus,
Whose Presence
is
my
livest in
Him.
May
his prayer
be with us
NOTE,
p. 147-
almost
The "twenty hours" which made one day
equal to three are reckoned thus.
sents an hour.
degree repre-
ten degrees
The
make
thirty-two
hours.
The
thirty-two
hours are
of three days
four hours less than thirty-six, the time
thus nearly
was
day
One
qf twelve hours each.
the facts,
think
may
we
Whatever
equal to three.
the Babylonians
the Sun
in
commemorated
consequence.
See Dulac.
PREFACE TO LITURGY.
This Liturgy
a
liturgical
The Greek
form.
might be
original
doubt that
could reasonably
and
Writings
the
be
should
Liturgy
Liturgy
was
this,
the
This
same.
with
one
of
the
Coptic
Bishop of Athens,
disciple
of Paul,
No
Author
the
compared
Liturgy of Dionysius,
from
the
St.
Basil,
adapted
who were
Christians
than
death
the
a.d. 42,
It
of James,
at
is
" from
and
than a.d. 67
St.
Rome,
Apostle
later
Paul,
for the
left
earlier
Martyr,
;
when
Athens
purpose of
note of primitive
PREFACE TO LITURGY.
i86
Version, and
it
would be
consequence of
excellent
suggest
in the diptychs as
of the Church.
without profound
the
this,
writings,
memorated
rash,
Greek text. In
and other Liturgies, and his
Dionysius was frequently com-
study, to venture to
Pr.
The Prayer
"
Lord God,
Who
b
.
and earth
who
is
Whom
all
paternity which
named d Source
who
attain perfection
God
in
is
the
heaven
of Divinity, of those
of those
not com-
art simplex,
and Perfector
Good above
all
good,
Peaceful repose,
and Beautiful above all beautiful
Peace, Concord and Union of all souls
compose
the dissensions which divide us from one another,
;
to
an union with
Thou
One above
Thy
charity,
which
sublime essence
as
art
all,
p. 201.
b
D. N., C.
Pr.
C. II. 5.
I.
4;
Priest.
D.
C. II. 11.
Deacon.
P.
Populus.
ii.
Whom, and
Whom
with
is
"Amen."
thy
"Pax"
Pr.
due to Thee,
Thy most
(to all).
spirit."
P.
give
glory,
holy Spirit."
"And
with
Peace."
the
Lord."
D. "Post." P. " Before Thee,
P. "All."
every
Pr. " Giver of Holiness, and distributor of
good,
Lord,
Who
through
Thy Holy
is
Spirit,
us
Thy
servants,
who
bow
be worthy,
Whom, and
with
honour."
P.
and from
all
Whom,
is
sible,
Who
indeed,
nevertheless
essentially,
art
One
with us,
and
present
of
of
Thy
Thy
;;
we
iSg
Thou
didst take
away the
filthy
Thou
with
clothed
that
"
The Mercies
of God."
with thy
spirit."
"We
them
lift
to the
Thy
Pr.
"Charity."
P.
"And
Pr.
"
Lord."
Pr.
"Let us
meet and
P.
give
P.
"It
For
is
right."
of
glorify
Thee
worthily.
For, by
the
all
and moon,
sea
and dry land, and whatever is in them. The voiceless, by their silence, the vocal, by their voices,
words and hymns, perpetually bless Thee
because
Thou art essentially good and beyond all praise,
;
existing
in
Thy
essence
incomprehensibly.
This
claim Thee.
The
Thee
90
the
Liturgy of
Moon,
St.
Dionysius,
Troops
those virtues,
Thee.
flaw
light
beyond
all,
in clearest
all,
voices
many eyed
bless
Thee.
rendering to Thee,
eternal
glory
Thou,
O God
Priest {bending)"
Holy
Holy art
Maker and
and visible, and
art
Thou,
Wisdom
the
Bishop of the
equal glory,
is
most
things
A thenians.
191
effusive.
holy.
Who
didst
our very
from Paradise, although in the meantime involved in every kind of sin, but wast manirace, in exile
fested
to
it
presence
the
in
in
it
very
for this
life-giving feast.
{Raising his
voice)
Who
Word
and consummation of His dispensation on our behalf, and before His saving Cross, He took bread
into His pure and holy hands, and looked to Thee,
O God
the
sanctified,
He
brake
and
gave to His
"Take and
blessed,
disciples,
eat
from
it
the
and
92
that
believe
you and
for
it
many
is
of faults, the
expiation
my
is
for
the
life."
same
to the
and gave
disciples
and holy
apostles,
saying,
'
and
eternal life.'"
"Amen."
'
commemorOf Thy
P. "
death,
sovereign precept,
through
also
we
await
and the
vivification
God, in Spirit
seated upon
and
come,
Thou
wilt terribly
of
created and
take vengeance
for
made: and
justly,
Thou
wilt
those
who
Bishop of the Athenians.
have corrupted
it
through
193
evil passions.
This sac-
we commemorate to Thee,
Lord, and the sufferings which Thou didst endure
on the Cross for us. Be propitious, O Good, and
here celebrated,
rifice,
this
to
all
full
precious
May
blood.
coals
of
fire
be kept from
Thee,
Church, through
all
Thou
and on
our
art the
attain-
Helper and
this account,
our wise
lips
Thy
Father,
saying "
"Have
"We
also."
D. "How
{The Priest bending, says
the prayer of the invocation of the Holy Spirit.)
Pr. " I invoke Thee, O God the Father, have mercy
P.
tremendous
upon
us,
mercy."
uncleanness of
mercy, what
1
Pr.
this hour."
is
my
evil
deeds
grace, the
destroy, through
Thy
tion,
for
am
filth
of
my
wickedness.
iniquities
and
my
Thy loving-kindness, grace and long-suffercrave Thy holy Spirit, that Thou wouldst send
mind, in
ing, I
my
But, strengthening
194
Him upon
forth,
me,
Lord."
P.
"Through His
Pr.
overshadowing,
" Kyrie
eleison,"
three
times.
alighting
may He make
this
bread indeed,
living body,
salutary
bodies
Christ
those receiving
commixture, which
living
blood,
is
blood
bodies blood
and
Pr.
blood
saving our
Lord
of our
the
our souls;
to all
life
celestial
"And
may He make
cup,
in this
and procuring
blood salutary
souls
"Amen."
P.
it."
God and
and
of
interpreters of
Thy mysteries,
we offer this
acts,
and through it
and the
universal dispensation of Thine Only-begotten One,
in this world, that Thou wouldst also be reminded
through it of Thy mercy, cognate and natural to
Thee, which, at all hours, is shed upon Thy creatures,
Eucharist
before
Thee,
we commemorate Thy
Lord,
precepts
and we
195
will
of thanks, &c."
Thy
teachings,
Thou
lie,
hast said,
is
who
exultation
stand
over
us,
to
the
Re-
Thy
also,
and
just
Fathers
all,
the
heavenly Jerusalem."
and
in
tranquillity
and
apostolical,
illustriously in
Thy
dispensing
through Deacons,
who
celestial
are modest,
mysteries
faithful ones,
acts
giving mortification of
Liturgy of St. Dionysius,
196
Thee,
O God
Thy Holy
Lord,
all
Spirit."
those
P.
who
"Amen."
Thy
assist
and
health to
full
of the
poor,
widows, and
who
visit
"Send
all
also
those
perfect
who have
attention
the charge
Restore
of kings, mitigate
and
down
may Thy
love for
turn into
197
hymns
of praise, to
pleased,
"And
since indeed
company
join
gregation, to this
Omnipotent, to the
and
to
Thy
family,
Divine
part,
con-
through them
that,
weak and
before Thee.
Thy
Majesty, inasmuch as we
and wanting in confidence
Forsooth, our sin and our righteous-
art
our weakness,
may be
Thou
infirm,
Looking then,
of each, send to
into
the
hearts
praised,
Only-begotten
Thy
Son."
P.
his voice)
"Amen."
those,
us,
each
Pr.
who from
this
"Engraft in
in
Bishops, Doctors
and
present
{Raising
faith,
198
and
true religion
their sincere
their
we may
be partakers of
their reward,
may
Thy Only(pending) "Re-
and
"Amen." Pr.
those who are fallen asleep,
themselves down in Thy hope, in
More especially, and by name,
begotten Son."
member,
who have
the true
to
P.
Lord,
laid
faith.
all
is
who
Thy
Thee
things
is
Lord,
and
feast
rejoice
memory
memory the
one
Saints in the
For no
same time,
innocent in
to
Thy
the
sight.
at
sin,
through
whom we
mercy."
P.
mitting
our
"
also
Keep
and
Pr.
Be
obtaining
" Re-
knowingly
Lord,
"And
grant
propitious,
{Raising his
to us a peaceful end,
of
{bending)
voluntary sins,
their
or ignorantly committed.
Lover of men."
hope
have
quiet."
voice)
fault
on the
D. N., C.
I.
4.
right
hand
and,
199
arising of
and
praised,
&c."
The
Pr.
Thy most
"And
P.
the Host,
Priest breaks
before
venerated Name."
"Peace."
Beginning,
P. " That,
with thy
spirit."
Light
eternal,
of the
name
after a blameless
potent, holy
200
spirit."
Lord."
Thy
of
all,
Pr.
faithful
await
Thy
gift,
O God the
the Sacraments of Thy Only-begotten,
us, and
from
grace
Thy
away
not
Take
Father.
and from
not away from Thy ministry,
us,
prepare
but
participation in Thy sacraments,
cast us
that
flaw,
and worthy
blood;
and
recline in
the table of
glory
and
in
life,
glorious
Thy
praise."
P -And
P.
Pr. "Peace."
"Amen."
D. "With fear." Pr.
with thy
P. ''One^holy
things to holy persons."
P.
becomingly."
stand
us
"Let
D.
Father."
Thee,
give thanks to
Pr.
spirit."
-Holy
"We
"Before Thee."
mind we acknowledge
grateful
with
and
O Lord,
nothing, Thou
loving-kindness; because, from
Thy
Thy
ministry to us,
this
Thy
201
Thy
holy (mys-
performing
due to Thee,
is
"Peace."
Pr.
glory, honour,
P.
"
Christ,
to
Lamb
"And
&c."
with
"
P.
thy
Amen."
spirit."
D.
"After" (Post).
Age
great
come
of God,
P.
Holy
Sacrifice
Who
takest
the foolishness of
Thy
the communication of
Thy
flock.
heavenly Hierarch
away the
of the
sin
and dismiss
people,
Preserve
us,
through
every
whether
it
may be guarded by Thy body, and our souls renewed through Thy sacraments. And may Thy
benediction,
Spirit."
P,
"Amen."
Cannes,
Christmas, 1896.
D. " Bless,
Lord."
OBJECTIONS TO GENUINENESS.
The most
known
of each author
exceptions,
and
the Areopagite."
them
to
Great
is
House
but what
Eusebius acknowledges that innumerable works have not come to him Jerome dis-
claims either to
know
The
Library of Caesarea
contained three hundred thousand volumes, according to the modest computation of Doublet, according
to
Schneider,
some
many more
Jerome
says
there are
archy;
tains
Josephus
Seneca,
Philo,
for
Alexandria.
that
is
for
his
mentioned
his
for his
description
Men
testimony to Christ
St.
Paul
of the Therapeutae
to him, with a
full
con-
names.
correspondence with
Jerome gives a
known
The
thirty-five
of
infer
Objections to Geiiirineness.
203
Martyrdoms
the
persecutions
the
pages, yet
fill
a complete catalogue
of
Church
of the
fourth Century.
Bishops
of
succession
folk-lore
-the
Hymenals and
He
the
to
about
the
125
that he gives
Narcissus, of Athenagoras,
list
and
of Clement, Origen,
opinion,
Jesus
is
understood,
but when
chrymae
"
illae
is
tinXovs;
Sn-ro's
according to Dio-
misunderstood" Hinc
formed his premise for
Dupin
la-
his
a
.
Fallacy of Names.
Pearson,
Westcott,
Who
ness.
Daille
Daille,
Erasmus,
Blundellum,
Valla,
you?
are
Vossius
But
pulverises
Pearson
Blundellum
Dr. Westcott,
repudiates Valla.
demolishes
;
Erasmus
Dupin,
following
in favour of the
genuineness.
No
one
is
his
so ignorant as not to
own
know
by the
204
Objections to Genuineness.
best judges
in
the
sixth,
fifth,
fourth,
and
third
centuries."
Unhappily, he also said, Every "erudite " person regarded them in his day as written in
the fourth
Hence every
wished to pass
for erudite,
inerudite person,
who
opinion, he
left
the judgment of a
: " Divus
ille
"
of a Christian Prince,
Dionysius qui
fecit
tres
Hierarchias."
In his prime work, "ratio verae religionis," Erasmus not only enumerates the "Divine
The
elegant Latin.
with him
all
Erasmus
in apostolic
How
ciple of Paul,
and
familiar friend of
John Theologus,
205
Objections to Genuineness.
Gregory of Tours b
Gregory
the
that
is
St.
Denis of France
acumen.
their critical
who think
is
The
authority
Gregory
is
worthy
collects the
more
He
sequent Emperors.
gives
several
martyrdoms
under Nero, and thus proves the Apostolic EvangeliGregory quotes, and misquotes, and
sation of Gaul.
d
c
misunderstands the ancient document ," Concerning
men
seven
preach."
to
"Under
Gaul, in
Claudius
sub
Gallias
CLDIO
preach,
Austremonius,
Gatianus,
Saturninus, Valerius,
inserts
and
a.d. 42
Dionysius
who
a.d.
companions recur
and the
that
identical
Trophimus e
is
names of
L'Abbe Darras.
Ibid., p. 51.
St.
Denys
1'
Areopagite, p. 34-
Darras, p. 14.
t. ii.
p. 375-
2o6
1
Objections to Genuineness.
basis
critical
The Peres
The
dom.
friends
Such
build
is
the
their
Bolandistes.
They
are critical,
John
critical
General Objection.
11
and
The
style,
allusions,
apostolic age."
1
See Surius.
h
Clement
*
I.,
Darras, 293300.
II. 1046.
207
Objections to Genuineness.
Is
the
Epistolary
the
style
proof?
Paul,
St.
of the
New
Testament
is
of Epistles.
written in
first
will
knowledge
Men
Apostles.
surmise, that
fact,
Syrian,
in
Greek permeated
with technical expressions of Plato and Aristotle.
There
is
not a
may have
single
century,
written
allusion to persons
unless
it
or events
be supposed that
already working.
of
St.
The Antwerp
hundred references
two
He
to
Holy
edition
Scripture
Dionysius writes
208
Objections to Genuineness.
We
third Epistle.
whom
St.
John wrote
his
the
first
century,
Faith
is
as the Oracles of
Thanks be
trjcr
God,
Mtorks
HOLY SCRIPTURES
brr
to
God
in
that
criticism.
same JUtrjnr.
CHURCH OF ROME.
APOSTOLIC TRADITIONS ACCORDING TO THE
IN
COUNCIL OF TRENT.
THE CELESTIAL AND ECCLESIASTICAL
HIER-
ARCHY.
printea b^
3amea
Crown
Hart>, rfort.
THE WORKS OF
DIONYSIUS THE AREOPAGITE.
PART
II.
INTO ENGLISH,
BY THE
REV.
Author
-of
JOHN PARKER,
M.A.
27 BROAD-STREET, OXFORD.
1899*
CONTENTS.
page
THE AREOPAGITE
Alexandrine School
DlONYSlUS
AND
.
THE
V
67
Appendix i
Lists of Bishops
Apostolic
abeyance
Index
163
.....
Traditions generally
in
167
168
TO
THE MEMORY
OF
EDWARD BOUVERIE
THEOLOGIAN
PUSEY,
OF THE
CHURCH OF
BRITAIN.
BOOKS TO BE READ,
1st.
"The
2nd. "
Spence, Nisbet.
3rd.
4th.
Justin Martyr
5th.
6th.
Gottingen, 1859.
Hierocles on "Golden Verses" of
Roger Daniel. London, 1654.
Lagarde.
for Liturgy.
Tattam, 1845.
Duncker.
Pythagoras.
7th.
"Ecclesiastical History (in Greek) from establishment of the Church to our own time*" By
8th.
"St.
Professor Kyriakos.
Denys,
Athens, 1898.
premier Eveque
l'Areopagite,
de
Darras, 1863.
Vives, Paris.
9th. Gale's " Court of the Gentiles."
Hall, Oxon, 1672.
10th. Dexter's Chronicle.
Migne, T. 31.
Paris."
nth. Monuments
inedits.
Faillon.
became the
Philosophy, but Athens was
of Christian
birthplace.
Pan-
taenus
tian.
home
its
their teaching
from the
Chris-
Word
Bishops of Athens.
School.
leading to
Christ,
the Septuagint,
so
who prepared
light
and
clothed
Pythagoras,
the minds of
men
of
itself in
sophy.
vocation.
Christian
First, Stoic,
a.d. 186, at
which date
in the Didaskeleion,
vi
Pantaenus
recognised the preparation for the Christian Faith
in the Greek Philosophy. Anastasius-Sinaita describes
him
as "
days of Creation
first six
as prophetic of Christ
am
is
it
their writings.
am
a pupil of
his
teaching on the
Hierarchy
frequently describes
; and
" chief instructor."
If,
then,
we can prove
St.
Paul as his
Diony^
and
the
Alexandrine School
vii
in Alexandria,
we may
knowing, would
use,
city>
the writings
penned by the
probabilities, merely
tian Faith.
Dexter,
in
Chronicle,
his
collected
from
the
"
250,
respecting
the writings
of Dionysius
II.,
the
Paul,
Athens."
and
If,
that
piously
governed
the
Church
of
and
it
and Ammonius.
But we do not need
taenus
on mere
viii
supposition.
Routh
gives
the text
as
self, as Cause, the Divine Being pre-holds and precomprehends the notions and essence of all things,
its
know
intelligible intellectually.
He,
Who
is
above
all
(ala-BrjTas),
For
it is
things,
should comprehend
He knows
.... yea, as
that
volitions
God knows
He made all
things
to.
ovto),
being, as
His own
He
nor things
volitions,
by
but
we
His own
Almighty
willing (OtXvv),
things being."
In Mystic Theology, c. V., Dionysius says, " Almighty God does not know existing things, qua exist-
ing."
and
the
Alexandrine School.
known fragments
ix
of Pantaenus are
few,
we
possess
Clement
gather the teaching of their master.
speaks of Pantaenus as his "great instructor and
Such is the similarity between the
collaborator."
may
writings of
only one
I give
"As
it
God
in the gnostic
or, as
if
life,
who
drawn
are
to
Dionysius, D. N.,
led to God."
"
Clement writes
familiar illustration.
c.
III.
s.
i,
says,
after
holding on to
do not draw the rock
ship, to the rock.
and the
especially theology,
we must begin
with prayer
not
as
by our godly reminiscences and invocations, conducting ourselves to, a.nd making ourselves one with
It."
of Pantaenus.
Do
Hierotheus?
body,
says,.
Origen,
" For
the
and
how doe?
that this
the
soul,
suffering of chains,
with
fire,
it
with
much
its
companion
labour, should
how does
the
its
innate
lust,
Christ
and guarding
its
its
natural vices,
and
virginity with
im-
for
rewards
VII.) says,
"Now
and fellow
travellers,
own
resurrection.
made one
with
present
they
life,
will receive in
ruptible immortality
c.
and
divine,
souls
a perfect
this
Alexandrine School.
xi
promises
It
mean
(I
the
life
injustice
to
bodies,
that,
after
having toiled
them of
when they have come to the
To shew
that Origen knew the works of Hierowe give an extract from his letter to Gregory
" Would that you might both participate in and
continually augment this part, so that you may
not only say, we are partakers of Christ,' but also
theus,
'
advance
through
moreover,
steps
of
this
and
nature,
that,
they ascend
Father."
Who
the
Apostles were,
chapters of
the very
same doctrine
is
taught.
Is
it
of the
three last
in
which
not, then,
xii
in
Hierocles,
famous for
his
wrote
" Diatesseron,"
the
expositions
Holy
of
Scripture,
"Harmony
or
Patrum.
the
He
good
in every system,
and
to
of
he
the
In a.d.
Moses and
who sought
make
all
one
in
Christ.
who
comprehend to
The
as
a summary in
and
the
Alexandrine School.
xiii
his
disciple,
in
order that
we may
mony
testi-
Campagna,
to search
for
a.d. 270.
in
truth,
At the age of
began
29, he
He
find
the
enemy
Christians, but
the
244,
to the
Christian Faith
in
the
early centuries.
faith in
In a.d.
a refined scholar.
the greatest
242.
Rome.
Porphyry sought
Holy
Scriptures,
to
undermine
their
by quibbles of unbelief,
is
teaching of Plotinus
Faith.
is
It is true that
on the ground
was coloured by Porphyry, but we
"
xiv
Let us then
first
Holy
specting the
He
Trinity.
says,
"We
need
It
"One,"
this substitution
of
"One"
for
"Father" may
The
ing."
says,
"
which pours
no other
Itself in a
the Father.
first
Plotinus
principle,
'
One,'
and
In Chap. XII. of Divine Names, DioOne " and " Perfect " as applied
Almighty God.
Let us now hear Plotinus on the " Beautiful
Enneades (I. 6-7). Plotinus says, "The soul adto
vances in
its
above everything
simplicity,
all
and
hangs, to
existence,
life
must not he
alien,
in all
Whom
it
His
all aspire,
and thought.
feel
purity,
who
sees
from
What
Him
His
Whom
all
hold
transport of love
Him
He,
and
and struck
disdains
pleasure,
happens
at
the
name
by the
called
those
to
of
to
he
should
and heaven
the
The
it
is
what
is
have appeared
they
What
who has
think you,
seen
the
surpassing earth
Beautiful
is
the
no longer care
bodies.
miserable
nor royalty
experience
Himself,
Beautiful
Good
the sovereign
This
Beauty.
whom
then,
as the
xv
Alexandrine School.
the
not
he,
who has
alone he,
who
heaven
rule
by despising
of the
itself, if
sea,
and
all
of the
Beautiful,
We
Beauty.
must
render the
organs
of
vision
to
begin by ren-
Beautiful
Augustine say,
"with
the
Well might
St.
change of a few
words,
Plotinus
religion."
No wonder
xvi
"Goodness
aspire to
this
turns
things
all
as source
It,
Beautiful
to
Itself;
all
things
From
comes being
How
is
to
life.
be attained,
Him Who
is above
For by unchecked
purity, from thyself, and
and absolute
extasy, in all
all,
away
as an act of love.
elongation
mighty
from God."
God
elongated from
as
Dionysius speaks
immanent
spirit.
in
matter
the
"an
of Al-
most
"
May
in
it
School.
xvii
these
faithful
Plotinus.
source
much
of
its
wisdom,
Proclus (450
is
485).
Suidas
Professor Stiglmayr
fills
seven
Names
Barthe'lemy
St.
Hilaire
says
Dionysius
that
and
in
Matter
is
The
Dexter
first ?
that
commemorates
Diony-
Neo-Platonic speculation."
similarity of doctrine is
writings appeared
finds in
the
denied by none.
Which
the question.
the " Divine Names
is
a.d. 98.
Jerome quotes
him
as
"
quidam
Graeco-
rum."
St. Paul,
From
Bishop of Athens.
Diony sius
xviii
Tertullian
the Areopagite
expresses
omnia
scire."
approved.
Gregory
calls
venerable Father."
judges in the
all
ciple of St.
Paul, the
to follow Christ,
to
the
whom
John
critics
can
believe that an
can
fix,
first
andria,
Maximus,
St.
John
works of Dionysius.
School.
xix
do not belong
to that school.
De
church."
Civ. Dei,
LX.
c.
29.
Dionysius, the
De
questions.
He
expresses
his
admiration,
stration."
We
and
Alexandrine
Philosophical,
its
Christian,
Philosophy was a
and
Divine
xx
Cr>c.
its
JOHN PARKER.
Cannes,
Epiphany, 1899.
HEAVENLY HIERARCHY.
CAPUT
I.
a
.
Nor
is this all.
Section
"
Every good
gift b
I.
down from
gift Is
from
Him, and
all
to
Him,
For c
as said the
Sacred Word.
Section
II.
Pet
"which
v. I.
lighteth
b
James
d
John
B
i.
i.
every
17.
man coming
c
Rom.
into
xi. 36.
Whom
we have
access to the
us aspire, as far as
let
is
let
us gaze,
as
who
lawfully aspire to
example of
after the
its
it,
own
unifying Oneness.
it is
naturally
and appropriately,
and arranged
we are, by
for such as
paternal forethought.
Section
III.
having deemed
Rom.
it
v. 2.
Plato Rep. 6,
7 II,
1 2 1 126.
Read Allegory
of Cave.
Heavenly Hierarchies, and having dein mapicted the aforesaid immaterial Hierarchies
that
order
in
terial figures and bodily compositions,
tation of the
we might be borne,
to
the instructions
that
not possible for our mind to be raised to
the
of
immaterial representation and contemplation
it
is
itself,
11
lights
and the
of contemplation within the mind
and
harmonious
m
the
of
here,
of the orders
ranks
and
things;
Divine
to
regard
with
habit,
regulated
feast
of the
the reception of the most Divine Eucharist,
partaking of Jesus, and whatever other things were
For the
mysteries,
cation, the philanthropic Source of sacred
to us,
Hierarchies
Heavenly
the
manifesting
by
t
1
ps
'
xix.
John
vii.
14.
Num.
Rom.
xv. 3.
xiii. I, 2,
Luke
I
ii.
Cor.
9.
x. 16.
priestliness
sensible
so far as in us
likeness
the
described under
lies,
supercelestial Minds,
the
in
inspired
p
,
sublimities of the
CAPUT
II.
Section
It
is
necessary then, as
I.
I think,
first
to set forth
Pet
ii.
9.
Ibid.
i.
Dan.
vii. 9.
10.
oVo.
Ibid.
of
*
fire
Ezek.
Ibid.
i.
7.
Ibid.
* Ibid.
i.
i.
6.
6-8.
recline, or certain
many-coloured
,
it.
Section
But
if
II.
and unknown
com-
in their
own
when
they have
come
cognate
Dan.
2 Mace.
vii. 9.
iii.
25.
Zech.
i.
QeoXoyia.
8.
j oshua
v#
^^
degrade the
celestial
dissimilitudes;
explanations
but the
other
incongruous
to
upon these
and perhaps he will also
filled
with
and troops of horses, and bellowing songs of praise, and flocks of birds, and other
living creatures, and material and less honourable
things, and whatever else the similitudes of the
certain herds of lions,
1/
Oracles,
in
every respect
dissimilar,
describe, for
my
as that
is
unable immediately to
it
and
For
it is
cles affirm,
But
is
all d .
Section
III.
if
shameful to
is
it
method
of Divine revelation
deed, as
natural,
is
is
twofold
one,
in-
No
and incongruity.
doubt, the
times
extol
the
super-
essential
as
tions are
to
For
It is
Cor.
Exod.
iii.
when they
viii. 7.
14.
affirm that
John
John
i.
it
4.
invisible
f
I.
l
i.
is
Tim.
1
,
and
Ps. cxxxvi.
vi.
16.
5.
signified,
is
Minds.
In order that
k
men might
Acts
i.
10.
Rom.
Matt, xxviii.
3.
x i. 33
j er h.
.
Acts
this,
,
s.
vi. 15.
by
thinking they are nothing more exalted than their beauappearance, the elevating wisdom of the pious
theologians reverently conducts to the incongruous
tiful
fixed
the
in
base
nor
lawful
to
earthly
seeming
conceptions,
truth,
that
the
it
it
even
for
most
heavenly and
the
most
in
all
Section IV.
It
is,
mind good
both
the
for
the intelligible
intelligent
hold
in
and the
a
intelligent;
different
fashion
since
things
in the passions,
unreasonableness.
gent,
as
manly
denoting,
style,
their
is
movement, which
full
of
kinds of
all
we must think
fashion,
their
and
of appetite,,
and
p
of the
appetite
according to
their
Gen.
i.
my
in
intelli-
another
judgment,
determined persistence.
31.
io
in
In
their
like
Godlike and
manner we
unchangeable
steadfastness.
and
them with
it
is
dissimilar similitudes,
we must
think that
immaterial, above
ex-
pression and thought, and the inflexible and determined longing for the supernally pure and passionless
contemplation,
and
for
the
really
perpetual
and
or soulless
matter,
we
appropriately
tion
And
as
is,
por-
tions of matter
even
having had
it,
its
terial
archetypes
been
as has
and it
imma-
intellectual comeliness;
is
things
to the
said, dissimilarly,
Section V.
We
these
shall
find the
things
the
illustrations
of
It
At
of
', shedding
innocuous light; as Water", furnishing a fulness
life,
and bubbling
forth rivers
at other times,
smelling
ointment
flowing irresistibly
as
It in
shall
*
Mai.
and
Head
Corner-stone
7.
But
to It identity with a
it
iv. 2.
Exod.iii.
2.
Iloi. xiii. 8.
Num.
John
*
xxiv. 17
vii.
38.
Ibid. 7.
2 Pet.
i.
19.
Cant.
i.
2.
Ibid. 8.
John i. 5.
Eph. ii. 20.
c
ibid.
12
all,
un-
and
defined,
prefer
the
dissimilar
description
of
holy things, so that Divine things should neither
be easily reached by the profane, nor those who
diligently contemplate the Divine imagery rest in
the types as though they were true* and so Divine
things should be honoured by th/ true negations,
which
There is
then nothing absurd if they depict even the Heavenly
Beings under incongruous dissimilar similitudes, for
things,
causes aforesaid.
way,
not to say to mystic meaning through an
accurate
enquiry into Divine things, unless the
^
deformity of the descriptions representing the Angels
had shocked
in
the
us,
discordant representations,
utterly to
reject the
but rousing us
suffice to
Ps. xxii. 6.
we
and what
itself,
those
who
same.
But
benefit
the
be lawful
Who
mine, the
is
revelation.
And
to
Inspiration of
thou,
Hierarchical
of our
it
my
13
let
me
is
possess
to
Christ
say He
Hierarchical
all
do thou religiously
becoming inspired
inspired things; and when
tradition,
through
instruction
in
as
unsullied
the
Oracles
to
say,
cast
for
to
it
is
not
swine the
CAPUT
What
is
Hierarchy
III.
and what
Section
Hierarchy
in
is,
my
I.
is
altogether free
its
most Divine
initiation, as
moniously to
itself.
who
own proper
and perfects
14
Section
The
and union, as
tion
ing
II.
is
far as attainable,
the assimila-,(.
Him
tion,
Leader of all religious science and operaby looking unflinchingly to His most Divine
its
own
<
it,
"
lations.
For it is not lawful for the Mystic Rites
of sacred things, or for things religiously done, to
practise anything whatever beyond the sacred regu-
lations of their
own proper
if
function.
its
moulded after
He, then, who mentions Hierarchy, denotes
a certain altogether Holy Order, an image of the su-
are
minds.
its
own
sciences,
and assimilated
to its
as far as lawful.
is
Eph.
v. i.
all,
in
becoming a
c-
15
as far as possible, f
some
For
an Hierarchical regu-
is
it
lation that
are purified
Section
It is
necessary then, as
III.
I
who
who
that those
all
dissimilar confusion;
mind
who
those
that
should be separated
ness
*
k
Cor.
Deut.
iii.
vi. 4.
9.
'
John
Ps.
xii.
li. 9.
46.
Matt.
v.
48.
who
it
is
to re-
loving
Minds n
CAPUT
What
is
meant by
Now
that the
IV.
Section
judgment,
of the God-
Hierarchy
I.
itself
has been, in
my
we may be borne
of
all
may
through
be spoken -that
it
them
For
being.
Cause of
into
to call things
analogy.
by
their being.
life-giving
and
participate
things
all
is
power, above
all
life;
things rational
is
It,
and pre-
all
Section
The holy
share in
higher
orders,
then,
many
forms.
II.
of the
Heavenly Beings
which lead an
like
life,
in
exist,
a
or
irrational
ourselves.
ligibly to
mundanely
striving to
l8
lectual.
first
hand,
known
beyond
fore,
all,
they are
Where-
Word
of
God
and Angels led our illusbefore the Law, and after the Law,
affirms,
ministration of Angels
trious fathers p
to
Section
III.
But
if any one should say that Divine manifeswere made directly and immediately to some
holy men x let him learn, and that distinctly, from
the most Holy Oracles, that no one hath seen, nor
tations
'
Gal.
Acts
iii.
18.
x. 3.
2 Cor.
xii. 2.
p
.
Acts
Dan.
Matt.
vii.
53.
vii. 16.
ii.
13.
Gen.
*
xxii.
12.
Ibid. 10.
I9
God
as
it
is
Now
in itself y.
Divine manifestations
were made
that
is
God,
analogous
God
depicted in
itself as in
are
religiously
initiated
visions,
Does not
holy legislation
supreme ordinance,
there
are
that,
within
each
Hierarchy,
first,
John
i.
18
John
iv.
12
Tim.
vi. 16.
so
less,
to the
Divine access,
participation.
Section IV.
But
as
he revealed to Mary
b
,
how,
in her,
and
should be born
formation.
how,
in
be
by
Another
d
,
as being
their separation
their quiet
the things
fulfilled
life,
to
often-sung doxology.
highest
of
manifestations
Oracles, for I
light
contained
in
the
did
che
not
Luke
b
Luke
Phil.
i.
ii.
overstep
l.
II
20.
26-38.
6
8.
'
Matt.
f
change
f
,
irpbs
i.
avdpiKTJs
rov
2023.
rb KaQ' ^aas
'irjtroC
Luke
deovpyias.
ii.
a/ueraj9oA.a>s.
14.
2 1
their mediation,
parture
Judaea
Him
For
of the
arranged
h
subjecting Himself to
I
forbear
to
speak,
the
Father's
addressing
as
decrees.
one who
knows
had come
ficent salvation,
was called
CAPUT
For what reason
V.
is
now,
called,
We
must
suppose, enquire for what reason the theologians call all n the Heavenly Beings together " AnI
but when
gels;"
C.
Matt.
ii.
ii.
30.
13.
l
they
>
Isa. ix. 6.
come
to
m John xv.
more accurate
*
15.
Luke
xxii. 43.
n Ps.
ciii.
20
22
description of the
k/
who
make known
illumination.
But there
is
the
supremely Divine
no reason
to
the
call
to it;
above
so also,
it
this
common,
as
and the
that
the question
gift of light
from God.
may be
But, in order
better investigated,
let
CAPUT
Which
23
VI.
is the
which
How
in
The Word
of
these,
God
will
set
forth
as
best
we
can.
functions.
three
threefold
which
is
Orders.
always around
He
God
also
says
that
that
and is declared
by tradition to be united closely and immediately
to Him, before all the rest.
For he says that the
teaching of the Holy Oracles declares, that the most
is first,
Holy Thrones, and the many-eyed and manywinged hosts, named in the Hebrew tongue Cherubim 8 and Seraphim
are established immediately
<*
1'
reKovvrai.
Ibid. x.
Ezek.
i.
18.
l
Isa. vi. 2.
Ibid. 6.
24
order,
all.
This
our illustrious Guide spoke
equal rank, and really first
then,
of as one,
and of
Hierarchy, than which there
is"
CAPUT
VII.
Section
We,
I.
of each
Naturally,
Hierarchies
then, the
is
Beings, holding, as
than
all,
(order) of the
Heavenly
most exalted
does, a rank which is higher
first
ministered"
from the
it
by the
fact, that it is
diately
established
imme-
around God, and that the first-wrought Divine manifestations and perfections pass
earlier to
lepovyetrcu.
as being nearest.
ing,"
They
2$
by a
persistent, indomitable,
tion,
knowledge and
their vision of
God, and
gift
their readi-
of the
Thrones denotes
tendency towards higher things ; and their unswerving separation from all remoteness; and their invariable and firmly-fixed settlement around the veritable Highest, with the whole force of their powers
and their receptivity of the supremely Divine ap;
all
26
This
far as
is
the
we can give
think their
sufficiently
Hierarchy
imitation
II.
it
shewn above,
is
an unswerving
every
Divine Likeness, and that
of the
Hierarchical function
is
most
them
is
'
is
One must
akin,
and
Godhead,
are established after the
as
marshalled,
are
who
them Being, and
who
who gave
it
were, in
and
27
fixity of
their
near to
Him,
in
first
participation
of the
nay more,
to
2g
Section
III.
distinctly
shew
(viz.)
theologians
This, then, the
Being.
Orders of the Heavenly
subordinate
that the
the
order,
due
in
taught by the superior,
are
are h.gher than all
who
those
that
and
sciences
perm'SStble,
itself, as far as
hey m-
For
in
Heaven
Jesus
at first
to.then,
, He says, "am
For
of Salvation
judgment
Tss'and
and so
far
to
speaking of righteous-
man
above
all,
'
shewing
self teaching
first
Now
am
as-
Heaven,
of the Beings ,n
after
should reverently strive
intermediate
illuminations, as
"Wherefore
do not ask directly,
raise the
red*?" but they first
are Thy garments
desire
Beings"
Fo/ they
question
among
they
themselves, shewing that
to learn,
anticipating
after
the illumination given
a Divine
procedure.
.
* Ps. xxiv.
7 I0
Ua
I.
Ibld
The
29
first
is
purified,
elevation
its
cording to
to
It
of initiation,
source
and
its
filled,
ac-
perfect
being
immediately,
its
full
unstained
participation in first-given
science.
But
to
sum
may
up, I
indeed by
Light, and
of primal
per-
knowledge
say
this,
not
Divine Science
is,
purifying,
as
it
were,
from
through which
it
abiding
did not
now made
science
of
mysteries
the
made
clearly
manifest.
Section IV.
This, then, according to
my
science,
is
the
first
and without
knowledge
eternal
stability
as in
interruption,
in the
Angels;
dances round
His
Him
as far
and energies
and knowing many Divine things
pre-eminently, and
participating in supremely Divine
science and knowledge, as is lawful. Wherefore
the Word of God has
transmitted
are Divinely
after
many
Goodness transmitted
ing briefly
'
Ezek.
this,
iii.
12.
"That
it
b
is
just
e*o\oyl
and
Isa.
i.
3.
o?i
august
Heavenly Hierarchy.
the
should
Godhead
all-praiseworthy
both
Itself
God
above
praise,
is
are, as the
It
is
and
Oracles
d say,
the Die
;
and
tri-subsistent
f
,
sending forth
of the earth
as
super-original Origin
all
and
things super-
CAPUT
VIII.
Section
I.
now
Let us
Powers.
Authorities and
For each appellation of the Beings above
Divine Likeness.
name
as a cruel Lordship
itself
in
any
dissimilarities,
and
1.
Acts
vii.
49.
'
Heb.
i.
3.
\/
32
Diony sius
the Areopagite
the
and
those
after
it,
to its Lordly bearing, as
attainable, turning
wholly to none of the things that
vainly seem, but
to the Lordly Being, and
ever-sharing in the Lordly
Likeness of God, to its utmost
ability; and the
appellation of the Holy Powers
denotes
itself
a certain
courageous
and_unflinching
reception
of any
virility,
them not
of the
for
feebly
Divine
all
those"
weak
for
illuminations
is
degree,
supermundane
and
it
Godlike characteristics,
is
purified
and illuminated
and perfected
in the
illuminations vouchsafed to
the
first
33
at
it
Section
No
II.
is
said
we may take
For, as
rar>k.
men
to ourselves
is
immediate participation
elevated in
first
Thus,
degree to God,
is
I think,
Angelic ranks
of the
more
clear than
named
perfecting,
Powers
of
through
them,
and
things,
them,
in
nations,
the
subordinate,
to
who
are
participate,
as
far
as
conducted,
Origin
the superessential
of
all
permissible to
is
and perfections.
absolutely by
through the
the
first,
For, this
Divine
the
source
is
of
divinely fixed
order
that,
whilst
them
34
terrible
various
their
leadings
gians,
I think,
common,
(for the
Angels, as
first
Angelic appellation
as
rank,
and
first,
participation of enlightenment
as for reception
then,
by him
in-
and charged to reveal to the theologian that Jerusalem should be abundantly occupied by a multitude
of people e.
And another theologian, Ezekiel, says
was righteously ordained by the glorious Deity
seated above the Cherubim h
For Paternal
that this
Itself,
we have said
through chastisement to better things, by a righteousness worthy of God, deemed right to separate the
guilty
one
from the
guiltless.
Cherubim
Israel as
This
is
revealed to
first
symbol.
* ;
other Angels,
who bore
the battle-axes
k
,
Zech.
i.
J
For, to one,
817.
Ibid. x. 1.
He
Ezek.
to be injudgment
ix. 3.
* Ibid. ix. 2.
>
Ibid. 3.
35
who
said to Daniel
"
',
him the
or concerning
first,
or
concerning
Gabriel,
and
Him Who
said to him,
called
"Make
most divine
the
this
is
man
under-
recorded by
far as
by being assimilated
possible, the
discipline of our
have the Angelic comeliness, as it
were, in reflection, moulded through it, and conducted to the superessential Source of order in everv
Hierarchy
will
Hierarchy.
CAPUT
IX.
Section
I.
There
Dan.
ix.
23.
m Ezek.
x.
27.
Dan.
viii.
16.
3*>
and Angels.
declare
first
to
And
think
it
necessary, to
Principalities
and most
ligious
leading
the
Princely,
and
re-
their
princely
order,
powers.
Section
The (Order)
of the
II.
Holy Archangels
is
of the
the
and last powers, the holy order of Archangels occupies the middle position in the Hierarchy
between
the extremes, for it belongs alike to the
most holy
Principalities and to the holy Angels
to the Prin;
cipalities
to
the
to
It
because
it
is
superessential
turned
in
a princely fashion
Princedojn, and
is
moulded
and unites the Angels
after the fashion of its own well-regulated
and marshalled and invisible leadings; and it belongs
to
as far as attainable,
first
Angels
37
manifesting
Angelic characteristic;
degree,
yea, rather,
named Angels by
properly
because' their
Hierarchy
the
is
more
is
occupied with
particularly
con-
highest
spiritual things
archy
the
and that
composed of the holy LordAuthorities, leads the Hier-
Principalities
and
Archangels
and
Hierarchi es amongst men,, in order that the elevaand conversion, and communion, and union
with God may be in due order; and, further, also
tion,
God
vouchsafed benignly
may be also
Word of God
the
Diony sins
38
the Areopagite
according
Most High established borders of nations
to number of Angels of God.
Section
But
if
III.
How
say, "
Hebrews alone
conducted
people of the
must answer,
supremely Divine illuminations?" we
of the other
blame
the
throw
that we ought not to
no gods
are
which
those
after
nations wandering
that
but
Angels,
the
of
guidance
direct
upon the
"Thou<i
'
have we
oflne
a,
life
free
own
governed by
will
heart
For neither
on account
who
of those
necessity, nor
of the providential
vidential care, are the Divine rays
of the
inaptitude
the
but
blunted;
illumination
light-gift of
mental visions makes the overflowing
altogether unpartic^
the paternal goodness, ehher
resistance, or makes
pitted or inpenetrable to Jheir
fontal ray, diverse,
the participations of the one
brilliant, although that
small, or great, obscure, or
and ever
one and simple, and always the same
(from
nations
other
overflowing for even if, over the
ray
is
"
Deut. xxxii.
*
8.
Hoseaiv.
ava\6y<f.
r
6.
I suggest
&\oy V
whom we
39
alien
Head
of
all,
and
yet there
is
one
who religiously
who follow them.
conduct those
Let us consider Melchizedek s as being a Hierarch,
most dear to God ; (not of gods which are not, but
of the truly most high God);
also
to
Priest,
in
may
shew
clearly
he himself turned
me
Let
mentthat both
to
Pharaoh
*,
own Angel,
in
and
visions;
all,
was
the
for
God
men
leaders,
by Angelic
there
And
leader
Gen.
of
Jews
xiv. 18
tt
Dan.
by
Heb.
ii.
1.
lot
vii.
1.
that
and
the
that
*
Godhead
Angels,
Gen.
* a-roKAripwTiKws.
xli.
is
inde-
17.
40
pendently, or as of equal
rank, or in opposition,
or that certain other gods, preside over the other
nations.
the follow-
to
God had
not as though
di-
v/
alone in
comparison with
turned himself to
all,
the
Light-gift,
true
Lord-
that
Israel
leader
Head
of
of
the
all,
said
(Jewish)
is
one
the Angels
who
as far as possible,
those
who
follow
iirarpa<piroi{?).
Dan.
x. 21.
them with a
Head.
Deut. xxxii.
9.
CAPUT
A
Repetition
41
X.
discipline.
I.
it,
is
purified,
per-
gift
Hierarchy,
is
reverently
original Origin
Now
them,
moves
all
the
II.
Who
due degree, ot
For, to such
those who have been moved by God.
an
them,
extent
things
and
has
provided
the
rest,
in
the superessential
for
the
religious
harmony of
all
order and
the
regulated conduct of each of the rational and intellectual beings, that each
we observe
42
and
harmonies
impart
their
to
the
second.
Section
III.
its
special
own
illuminations,
according to which,
CAPUT
XL
Section
Now
that
I.
we have defined
these
things,
it
is
b Isa.
vi. 3.
43
superior
share
in
the
saintly
illumination
of the last;
first;
palities,
Gcd
by
those
and
after the
us,
in
common
called
Heavenly Powers.
Section
But we
lation,
II.
Heavenly Powers,
for all in
common, we do
Order.
But, inasmuch as all the
Minds, by the supermundane description
given of them, are distributed into three,
into esistics
Divine
sence,
when
we speak of
distinguished,
to
to
44
to them, through
Order, in proportion to their capacity.
CAPUT
Why
XII.
men are
Section
But
this
is
the
called Angels.
I.
by diligent
Inasmuch
as the lowest Orders do not possess the completeness of the superior, for what reason is our Hierarch
named by the Oracles, "Angel of the Sovereign
Lord 6 ?"
Section
Now
to
that
II.
what has
been
Power of
before
the
is
defined;
not contrary
for
we
say
ticipate in the
but the Divisions of the Beings beneath them, participate, they also, in wisdom and knowledge, but
nevertheless partially, as
e
Mai.
ii.
7.
lower degree.
in a
45
knowledge throughout
ing
all
Minds
the Divine
abundantly
;*
as the
for,
possess
first
in
then, as
God
calls
think,
nothing absurd,
Word
the
if
of
according to his
own
capacity,
men,
in
the
messenger
and elevates
himself,
revealing office.
Section
But you
find
will
III.
the
that
Word
God
of
calls
and the
amongst
us d
men
holy
God,
and
of
most beloved
although the Divine Hiddenness is transcendently
elevated and established above all, and no created
to
be
like
unto
It,
who
are entirely
as far as possible,
if I
may
so speak,
Exod.
vii.
Ps. lxxxii. 6.
46
CAPUT
For what
XIII.
said to have
reason the Prophet Isaiah is
been purified by the Seraphim.
Section
Come,
why
the
is
for
be
to
said
we
this as best
examine
then, let us
Seraphim
I.
sent to
can,
one of
object,
that
the Theologians;
Angels, but he, the enrolled
not one of the inferior
Beings, cleanses the
amongst the most reverend
Prophet.
Section
Some, then,
already given
Minds,
the
II.
to the definition
affirm that, according
of all the
relation
the mutual
of
of the
Logione doe s not name one
having
highest around God, as
but
ing of the Theologian,
placed over us as
Angels,
that
sacred
cleans-
of the
Minister
called by the
of
same name
is
the Prophet's cleansing,
removal
the ground that the
on
Seraphim,
the
as
restoration of him
the
and
of,
of the faults spoken
Divine mission, was
who was cleansed for the
'speaks
say that the legion
through fire; and they
those
of
Seraphim, not one
simply of one of the
the
of
one
God, but
who are established around
cleansing.
purpose of
Powers set over us for the
Section
III.
forward to me a by
posmon.
the
e present
of
no means foolish defence
Now
another
man brought
TK,^
47
his
God,
after
to the first
working Hierarchy.
And was
not this
this
visiting
all,
invisible to
all,
rather,
it
distributes
as
to
first
the
It
in
cording to
vision
mani-
is
due degree
God
of
or
to
speak
more
more
(for
is
illustrating
if
fall
short
exalted above
us\ the
for
the
and
strictly,
they
ac-
all
distri-
first
than
all,
and, through
it
with
greater
clearness,
up
lights
becomes
more obscure, from the inaptitude
of the materials
illuminated for transmission
of the
and from
this
it
is
gift
of Light
naturally contracted,
more
so as to
Again
to things that
receptive,
and
yielding,
and conductive
.g
repellent
but, as regards
to itself;
to assimilation
eUHer
O.POS,, ^stances
verv
ght,
trace
of
its
tiery
it
eaves
energy
none,^
to
.ts
proper
favourable
when through substances
with rtungs not concontact
Ictton, it comes in
"?_ first it perchance makes things easily
"a
proportionately
I
,
of
After
Nature's well-ordered
the
same
method,
and
ofLigh
in
first
then
regulation
man,
own gift
invisible,
aU good
brightness of
tt s supernatural the
o
rule,
the
its
exalted
manifestation to the most
these,
streams, and through
Beitgs m abundant
Divine ray.
the
of
partake
them
fhe Beings after
pre-
For
these, as
knowing God
first,
and
striving
XoWm
the
benevolently elevate
eq
as far as possible,
nTy
sles, and
these
again to the
subordinate
ad
superior
(is
Heavenly Hierarchy.
the
o?i
49
it, by the
poured through it to
fact,
that.
is
distributed to
all,
and
to us.
The
first
more than
by looking
to the
deemed worthy
first,
ation,
are conducted
God.
The
to
first
oper-
of
Hierarchs.
Section IV.
He who
was shewn
intellectual contemplation in
them and
all,
seated
superior Powers.
on high
in
The Theologian
Seraphim
appellation
we
shall
signifies
the
shortly speak
as
can, conducted the elevations of the
empyrean power to the Divine likeness. And,
the holy
best
we
and
their
wings was
John
i.
i.
Or
super-original.
07i
the
Heavenly Hierarchy.
supremely Divine and much esteemed Hymn of Praise whilst the Angel who
formed the vision imparts, as far as possible, his
own sacred knowledge to the Theologian. He also
mysteries of that
him
taught
purity,
this,
in
attainable,
that the
the
participation,
supremely
Divine
as
and
far
as
radiant
is
clear,
distributes
itself,
in a higher
is,
ness, so It contracts
single
its
unknowable of
its
own hiddenness.
And
and,
if
briefly,
it
is
firstly
it
first
brought
who was
and
all
leading him to
Light that
puri-
52
absurd,
if
For, as
God
the Seraphim
purifies all,
is
when
himself
said
is
operations
who
own
purifying
indeed, as Cause,
but
He Who
first
me
and Leader
God, the Marshal of the most exalted Beings,
from whom I was taught to purify after the example of God
this is
he, who cleanses thee
through
me,
through
whom
the Cause and Creator
y
after
all
from
energies
Let
thee.
Hidden
and
either,
skill,
other
the
acquit
to
as
yourself something
us,
it
so,
and
me
What
This
also
is
if
XIV.
worthy, in
to
specially welcome.
CAPUT
the traditional
from
and to reveal
more luminous
it ;)
should be
to find out
or,
this
and good
honour
more
from another
pression,
each of the
to
likelihood
having
to learn
impart them
These
us."
to
it
discriminating
even
me,
taught
he
then,
things,
to
own provident
53
my
signifies.
opinion, of intellectual
supreme
limits of our
numbers,
minds, surpassing the weak and contracted measurement of our material number, and being definitely
known by
their
intelligence
them
in
and
essentiating
54
Cause
Term
and connecting
of
all
Force,
and
encompassing
CAPUT
XV.
What
what
the
prime
what
what the
hands?
what the heart? what the breasts? what the
back? what the feet? what the wings? what
the
nakedness ?
what the robe ? what the
shining raiment? what the sacerdotal? what
the girdles ? what the rods ? what the spears ?
what the battle - axes ? what the measuring
lines ? what the winds ? what the clouds ? what
the brass ? what the electron ? what the choirs ?
what the clapping of hands ? what the coiours
of different stones ? what the appearance of the
lion? what the appearance of the ox? what the
appearafice of the eagle ? what the horses ? what
the varieties of coloured horses ? what the rivers ?
what the chariots ? what the wheels ? what the
shoulders?
what
Come,
the
the
elboivs
teeth ?
and
the
Angels?
Section
I.
if
Dan.
vii.
jo.
same, as
from
images,
Heavenly Minds.
to you,
But
that the
the
to
let
55
simplicity
this first
of
the
be made plain
explanations of the
sacredly de-
times,
the
been
as
being ruled;
first,
said,
according
explanation.
some
that
are
For
ruled
are
to
the
following
method of
indeed we were to
say that
who
if
and then
thing would
manifestly
may sometimes
Now
attribute,
first,
their being
and
drawn unswervingly around each other,
in
provide for those below them by mutual communication, befit truly all the
and others
partially
and subordinately.
56
Section II.
But we must keep our discourse
within bounds,
and must search, in our first explanation
of the types'
for
description
of
You
other*.
only wheels of
and men,
in
fire,
will
fire,
preference
find
it,
then,
to
almost every
representing
flashing, as
it
not
fire
1
,
and
it
by the
then, the similitude of fire r
denotes the likeness of the Heavenly
Minds to God
in the highest degree; for
the holy theologians frequently describe the superessential and
formless
image of
I think,
fire.
fire is,
so to speak, in everything,
everything unmingled,
whilst
all-luminous,
known, in
*
Dan.
* Ibid. x.
*
its
vii. 9.
2.
Le Cratyle de
Dan> vil
Platon,
i.
it
nature,
Ezek.
as
is,
essential
JOm
302.
i.
were,
hidden,
when
there
13, 16.
p Ibi(] 9
un-
no
is
Ibid
q Isa y
|v|>
^7
57
may shew
it
upon which
proper energy.
is
It
it
its
in-
to
be;
it,
whatever they
heat,
in
and giving
light
by
its
unmingled,
invincible,
comprehending,
incomprehended,
no
its
own majesty
seeming not to
be,
according to
own proper
its
of
fire,
fire,
needing
displaying
all
ener-
unobserved,
itself
suddenly
nature by friction, as
and again
sort of seeking,
flying
as
in
knowing
find
many
characteristics
sensible
this,
images.
The Godly-wise,
God, as
it
away im-
Energy,
then,
invisibly,
and manifesting
palpably, undiminished in
itself.
itself,
of
no grovelling
inferiority,
were by a
rousing
unchangeable,
separating,
things,
its
uncovered illuminations;
of
far as attainable.
Section
III.
and
their
Gen.
xxxii. 24.
58
and
*(
erect form,
of ruling and
guiding,
possible, then,
many
think, to
parts of our
find within
each of the
Now
the
discriminating
powers of the
nostrils
far as attainable,
and
to entirely reject".
The powers
intelligible nourishments,
The powers
Ezek. i. 18 Ibid.
* Ibid. xix. 3.
;
is
suitable or injurious
ix. 5.
u Gen.
?.
viii.
21.
59
The
eyelids
for
of the inferior.
for the proportionate elevation
a
and further,
elbows
shoulders and
The
hands
the
b
,
and accomplishing.
The
heart again
dispersing
of
own
its
is
distribution, as being
tective faculty of the life-giving
The
feet
of
life.
skilfulness
God
Word
their
wings
for
things,
lightness of
by reason of the ascending, and the
earthly,
respect
no
in
being
their
denotes
the wings
z
Mark
xvi. 5.
Ibid. 5.
Dan.
d Isaiah
b Ibid. 10.
x. 6.
vi. 2.
Ezek.
i.
6.
60
agile,
as far as attainable.
Section IV.
But since again the simple and variegated wisdom f both clothes the naked, and distributes cerimplements to them to carry, come, let us
tain
garments
unfold, according to our power, the sacred
implements of the celestial Minds. The shining
and
and glowing raiment,
ing
*,
where
in
is
the Divine
think, signifies
fire,
and
their enlighten-
intelligibly,
tually h
guard
the collected
of being
habit
It,
life
And
1
.
the girdles
and
uniformly to
turned
by an unbroken
Itself
Section V.
rods signify the kingly and directing faculty,
k
making all things straight The spears and the
The
battle-axes
'
Eph.
c. 4. s. 1.
iii.
io.
*
John
Dan.
xx. 12.
x. 5.
things
unlike,
k Gen.
iii.
24.
61
drastic operation
and
and the sharp and energetic
of the
and
discriminating
The
powers.
geometrical
and
articles denote the founding,
technical
belongs
else
whatever
and
and completing,
"
building,
to
God's judgments to
His correcting
11
instruction
addition of other
intelligible
gifts,
Nor would
p.
in
a discriminating mind,
properly
in
difficulty
any
invisible.
Section VI.
fact that
But the
they are
almost instantaneously to
their rapid action, passing
all things,
and
their transporting
movement
in pass-
common and
proto a
above, and moving the first
perhaps
But
Orders.
inferior
vident advance of the
of wind,
say that the appellation
likeness
supremely
ness and type of the
1E zek.xi.
o
3.
2 Kings xxiv.16.
Dan.
vii. 2.
-Amosvii.7.
PZech.in.9.
N
IPs.
civ.
3 i;
3,
62
theology,
in
life-producing,
through
this,
it
as such,
capacity
Section VII.
Also, the
Word
gold,
in silver,
John
iii.
8.
u Ezek.
Ezek.
xi. 3.
10. 4.
Vq V
x jbid.
But
t^
viii.
to
and
the
btfpoaKiav.
2.
63
We must consider that the many-coloured appearances of stones denote either as white, the luminous
;
will
find
full
grown
or as
and within
an explanation which
God-
head, by the concealment of the intellectual footprints*, and by the mystically modest covering of
the path, leading to
It,
Section VIII.
The Image
The
kingly,
ness in
representation
and
search
soaring,
Ezek.
of the
i.
i.
10.
of the
and
Eagle
denotes the
swift in flight,
and quick-
Ibid.
ibid.
tail.
64
strong,
and
who
Now
and considerately
if
discourse,
appearance of anger
which anger is the remotest echo, and their desire,
to the Divine love
and to speak summarily, referring
all the
to intellectual manliness,
of
sensible
65
Section IX.
d are
But we must examine the fact that rivers
f
spoken of, and Wheels e and Chariots attached to
The rivers of fire signify the
the Heavenly Beings.
supremely Divine streams furnishing to them an
joined communion
life
the chariots,
the
con-
of those of the
Also
is
it
sacred description of
for the
name
Gel, Gel,
is
This shews,
according to the
revelations.
the
have revolutions, indeed, by their perpetual movement around the Good Itself; but revelations, by
the manifestation of things hidden,
and by the
ele-
procession
below.
of the
There remains
accurate
for
explanation,
venly Orders h
for
Dan.
vii.
10.
e otna{l).
utterly incapable
they are
Now
x. 9.
of
Luke
2 Kings
xv. 10.
ii.
11.
66
joy,
beyond
of the Deity
partake, whilst the deifying illuminations
said this
have
to
then,
upon them. Let it suffice,
rest
much concerning
types.
entangled in the resemblance of the
mentioned
not
have
we
that
say
should
you
if
vilely
But
in order the
or likenesses,
truth,
that
we do not
possess the
supermundane
regard to them,
science of some; and further, in
to light and to
conduct
we have need of another to
being parallel
as
Other things, however,
reveal.
we have
St.
Michael
1898.
ECCLESIASTICAL HIERARCHY.
CAPUT
I.
What
is
Section
We
strate
I.
must, then, most pious of pious sons, demonthe supermundane and most sacred
from
Oracles
and
traditions,
that
ours
is
a Hierarchy
Deifying science,
of the inspired and Divine and
for those
consecration,
of
and
operation,
and of
things
treat
a
most holy (Holy of Holies )
will
you
and
them reverently,
but rather
honour the
and obscure
them from the pardefilement of the uninitiated, and
God by
intellectual
and
holy alone,
reverently sharing holy things with the
the Word
as
thus,
For
holy enlightenment.
by a
of
God b
a
has taught us
b eoXo^ia.
Dionysius the Areopagite
68
and Essence,
every HierPower
of
and most supremely Divine
operation
Divine
and
archy and Sanctification
superessential, the Source
Mind and
illuminates
blessed
the
Beings
manner more
to us,
and
intellectual,
more
time
in a
clear,
who
and
are
at
superior
the same
them to His
and by our love
of things beautiful elevated to Him, and which
elevates us, folds together our many diversities, and
after perfecting into a uniform and Divine life and
habit and operation, holily bequeaths the power of
own
Light, as far as
assimilates
possible;
become nearer
lation,
office,
we
ourselves
by assimiabiding and
we
Section
Then what
is
II.
d and
the Hierarchy of the Angels
owtV-
avyr}v. or apx"hv.
69
and
we have
the books
dignity but
their
as the
to
necessary to say
this,
as befits
it
and every
has one and the same
us,
throughout
;
Nevertheless,
not
and
Theology of the most holy Scriptures guided,
when they
is
to his essence,
the
according to
God
and
may
the
in
advance
as possible,
Beautiful, and
and Good, through this the inspired and
sacerdotal harmony.
But the Beings and ranks above us, of whom
we have already made a reverent mention, are both
be,
participates
in
truly
Wise,
of the
to
John
i.
1.
deification
according to our measure, to the uniform
as minds,
indeed,
They
virtue.
Divine
and
God
according to laws laid down for themselves ;
think,
but
we
are led
contemplations, as
truly, there is
is
to the Divine
figures
by sensible
And,
possible to us.
One, to
Whom
all
to speak
of this One
but they do not partake uniformly
distributes
balance
Divine
and the Same, but as the
to each
I will
Section
can
all
invoking Jesus,
Hierarchies.
III.
tradition,
sacred
may
case
of this or that Hierarchy, as the
is,
and
called,
is
then,
Hierarchy,
Our
rites
be.
collectively,
so he,
who mentions
knowledge in
Ap. C.
viii. 1 6.
Hierarch,
man the
whom
g
skilled
eVc^o*.
clearly
is
himself.
Head
of this Hierarchy
is
Which both being and wellcome to things that be, by reason of goodOf this most supremely Divine blessedness
ness
exalted beyond all, the threefold Monad, the
really Being,
the Will, inscrutable to us, but known
things that be, from
being
11
to
Itself,
is
the
preservation
rational
of
Now
to,
and union
of every Hierarchy,
and
God, as
with,
far
who
are
common
goal
God
And
able, is deification.
beings
the
this is the
tered;
and
previous
to
the
this,
and
complete
of
things
themselves
they are in
as
the
vision
every
man
elevated towards
it.
Section IV.
Let us
affirm,
Blessedness,
the
then,
'
that
essential
the
77
supremely Divine
Deity,
the
Source
not necessity.
<puati e6rr]S.
of
Diony sites
72
the Areopagite
deification,
all
and intellectual Beings. And to the supermundane and blessed inheritances there is bequeathed something more immaterial and intellectual (for Almighty God does not move them to
rational
as
most Divine
the
to
will
uniformly,
and enveloped,
is
we
ceive
Oracles
it.
such
all
And we
as
and
further,
Word
of
God k
to
the
medium
through the
Nor
did
the inspired
Hierarchs
transmit
these
commonalty of
For it is not
sacred symbols.
worshippers, but in
is
hallowed
nor, as
Mark
all
the
m
.
Cor.
viii.
7.
Oracles
73
Section V.
Necessarily, then, the
archy, after having been
filled
sacred
sent,
first
gift,
vine, by things
material,
ing to us.
intelligible.
Neverthereasons of the symbols have been
revealed
lished
well-estab-
in proportionate
nient to
duty to
recall
them
to
thy
it
is
recollection)
word
is
a pious
that
of binding
74
and
self,
to
wilt persuade
hierarchical
and
purely,
them
regulation,
to promise, according
touch
to
pure
things
thee,
to
in
addition
to
many
other
Hierarchical
gifts.
CAPUT
II.
I.
We
"He*
My
that
Father
loveth
will
Me
keep
love him, and we
will
My
Word, and
will
come unto
with him."
What,
generation
n
John
xiv. 23.
ibid.
i.
13.
p ibid.
iii.
5.
Divine things
first
movement
75
mind towards
of the
is
step
earliest
of the religious
Divine commandments
is
God
Divine
For
if
never would he
know, and certainly never perform, any of the Divine
instructions, who had not had his beginning to be
in God.
To speak after the manner of men, must
the
is
we not
first
engendering,
who does
Since he,
not exist at
affairs ?
has
all,
neither
clear.
bols
of the
birth
And
God.
in
is
it
without
danger
pertf to
right
Osias
eyes, nor
*,
u
,
2. s. 62.
33-
it
glorious
without
things
own
the
is
no
let
for neither
and Nadab
capacity;
C.
and Korah
upon
gaze
to
weak
put our hand to
rays
pray,
province, unholily.
r
2 Chron. xxvi.
x Ibid-
iil-
4.
See Baptismal
1621.
Offices.
Num.
xvi.
76
Section
The Hierarch,
I.
men
what-
Good News,
the veritable
all
that
those upon
compassionate towards
God
being
out
earth,
of
His own proper and innate goodness, deigned Himself to come to us with outstretched arms, by reason
and, by the union
of loving-kindness towards men
;
"For
deification.
for
to
them gave
God
to those
fire,
things that
as
He
power 2
who
believe
as received Him,
become children of
on His Name, who were
many
to
of
God a ."
Section
He, who
in these truly
one of the
II.
initiated,
He
to
some
to act as
then professes
salvation,
Tim.
a
ii.
4.
Coptic Con.
is
II.
40
Ap. C.
infirmity against
suddenly seized
John
i.
12, 13.
77
what
is
chief Hierarch.
Section
He,
then,
III.
received, as the
Then
the
collecting
sacred
place,
full
for
religious
co-operation,
assembly into
and common
Section V.
the man, out of love to God, has confessed,
ungodaccording to the instruction of his sponsor, his
When
liness
holy mediation,
ought
(the Hierarch) testifies to him, that his approach
is All Perfect, and without
God
Who
to be entire, as to
b Phil.
ii.
13.
24
Eph.
iv. 5.
sponsor.
Section VI.
makes
have
Church
whole
when
the
and
a holy prayer,
and
sandals,
his
looses
he
him,
with
this
completed
Then,
Leitourgoi.
the
through
clothing,
his
removes
when he has placed him facing the west and beating
his hands, averted towards the same quarter, he
commands him thrice to breathe scorn upon Satan,
When
and
When
him
to
be enrolled under
Christ,
and
all
the Divinely
him.
Section VII.
and
man
seal-
to the Priests,
79
man
from the
Priests,
his
when
above,
Then
him.
the
Priests
the
Hierarch,
initiated,
the
standing
name
three
of
times,
he has sealed
the
man
him
Divinely
to
charist.
d fivpov
is
is
Heb.
i.
3.
Ap. Con.
Clark.
lib.
ii.
c.
14.
f
rpiar^v inroaraav.
80
Section VIII.
When
at
Contemplation.
III.
Section
This
initiation,
I.
unbecoming or
God,
irreverent,
appear misleading?
it
pursuing as
it
life
of the candidate,
of
evil,
by the
life,
a bodily form.
if it
religious value,
as
mysteriously,
From outward
through the
total
think,
life,
and
bodily
h Catechism.
the evil
life.
Section
Let
81
II.
guidance of the
things
sacred
severally
in
turn.
by sacred gradations
to the
sources
have
ascended
of the things
and of what
likenesses.
tise
For, as
invisible
the
is
affirm,
and
and science of things
by the senses.
Section
Let us
intel;
III.
then,
upon
all the intellectual visions without grudgShould, then, the self-choosing self-sufficiency
of the contemplators either turn away from the light
ing.
it
evil,
the
82
it,
not turned away, but shining upon it when shortand turning its face from light generously
sighted
its vision,
its
do nothing beyond
by imperfectly approach-
it,
ing things perfect, would not attain to things unsuitable, and, by stupidly disregarding the due.
proportion, would
But, as
I said,
fail
through
own
its
is
fault.
always unfolded
beneficently
possible for
is
fashioned, unfolding
but,
after the
example of
Section IV.
But, inasmuch as the Divine Being is source of
sacred order, within which the holy Minds regulate
themselves, he, who recurs to the proper view of
will
originally,
and
see
will
his
83
acquire
this, as
the
first
Now
he,
holy
well
light.
gift,
who has
from
with
own
An
and
his
prudence
is
illustration
the
of this
modesty of the
in his
The Divine Blessedness receives the man, thus conducted, into communion with Itself, and imparts to
him the proper light as a kind of sign, making him
godly k and sharer of the inheritance of the godly,
and sacred ordering of which things the Hierarchs
sea given to the proselyte, and the saving enrolment
of the priests are a sacred symbol, registering him
amongst those who are being saved, and placing
;
in
the
sponsor,
sacred memorials,
the
life-giving
way
beside
himself also
his
and a companion
of a godly
84
Section V.
not possible to hold, conjointly, qualities
thoroughly opposed, nor that a man who has had
a certain fellowship with the One should have di-
Yet
it is
vided
if
lives,
and enigmatically
lyte,
as
it
intimates,
by
and discarding
life, makes
looking away towards
life,
barefoot,
and recovery
be purely in the Divine Light, in the complete
separation from baseness ; and receiving his sacred
promises of entire consort with the One, since he
has become uniform through love of the truth. Yet
it
is
things
intellectual
ac-
habit,
m
by continuous and persistent struggles towards one
of
annihilation
and
and by the entire destruction
,
Ta poepi.
m John
xvii. 21,
85
contrary.
For it is necessary that a man
should not only depart from every kind of baseness,
but he must be also bravely obdurate and ever
things
must
he, at
submission to
Nor
it.
in his sacred
Section VI.
Now
you
may
type the
man
more Divine,
the
since as good,
He
And
this
is
yet
devotedly entered
lists
freedom
P 2
Cor.
ii.
Tim.
i.
p s#
9.
10.
<i
ixxxviji.
86
fast
awards
beautiful
rewards,
as being
enrolled
;
footsteps of the
first
he has overthrown,
to sin, in
Baptism.
Section VII.
And
consider attentively,
For
is
to
invisible
is
us,
the soul
deprivation of
becoming
invisible to
human
in
bodily changes,
its
teaching,
far as
in
reveals
mystery
according to religious
baptized
Divine imitation
is
the
that
rites,
attainable to
man
imitates,
so
men, by the
in
the
tomb,
in
Whom,
nothing
r
8
.
TpiTtlHtpOVVKTOV TCNpTJS.
John
XIV. 3O.
87
Section VIII.
Next, they throw garments, white as
man
light,
over
initiated.
For by
his
been perfected
the
to the
supremely Divine
perfect, as being
who have
Spirit.
intelligibly
Now
of a
most unutterable,
who
deemed worthy of the sacred and deifying participation of the Holy Spirit within their mind.
At the conclusion of all, the Hierarch calls the
man initiated to the most Holy Eucharist, and
imparts to him the communion of the perfecting
are
mysteries.
CAPUT
I.
Courage,
this
III.
then, since
(Eucharist)
ference
*
to
it.
iirKpoiTriais.
For according
to
in
pre-
our illustrious
u iiuyvwvai voep&s.
88
Leader,
must
it
first
before the
is
down
lay
the
and one
Divine description of
it,
rest,
us
let
reverently
is
Hierarchical initiations,
consider
common
is
this;
also
to
for
what
the other
pre-eminently attributed
it,
gifts of it.
For it scarcely ever happens,
any Hierarchical initiation is completed without
the most Divine Eucharist, as head of the things
fecting
that
done
in
each,
ministering
the
collecting
communion
of
the
completing his
gift
will
not
make
Now
mysteries
tail
judgment
archical
to
it,
with
regard
birth;
all
hit
since
the
to
facts.
it
89
we
is
Divine
head of
appellation
though
it
first
gave to
yet
its
light
other religious
nutely investigate
//
Mysterion
The
near the
7-
of Synaxis, that
Divine Altar,
and proceeds
starts
is,
with
Communion.
the incensing,
Next follows
Holy Scriptures by the Leitourgoi.
After these readings the catechumens quit the sacred
enclosure, as well as the "possessed," and the
the reading of the
Baptism, Ap. C.
lib. 3, c.
16.
Dionysins
9o
penitents.
the sight
remain.
the Areopagite
perform
closed gates of the sanctuary, whilst others
chosen
some other duty of their own rank. But
Priests
the
with
Order
ministering
members of the
upon
Blessing
of
Cup
the
and
Bread
lay the holy
a of
Song
universal
the
whilst
Altar,
Divine
the
whole
the
Praise is being professed beforehand by
body of
Added
the Church.
the
Hierarch makes a sacred prayer, and proclaims
other,
each
kissed
holy Peace to all. When all have
the
mystical
proclamation of
the
holy tablets
is
Hierarch,
and brings
of God, ministers things most divine,
the symbols reverto view the things sung, through
b and when he has shewn the gifts
ently exposed
c
he first proceeds to the sacred
of the works of God
and exhorts
participation of the same, and turns
,
When
Ap. C. lib. 8,
As in Denmark.
s.
12,
c
Q^vP1 W- Divine
Mysteries
to
III. Contemplation.
Section
Here
come
then, too,
I.
in
reality of the
symbols
is
them, as
merely presented
superficially.
For the
character, as
having a fellowship
in food,
John
xiii.
II.
Augustine not.
Ap. C.
5,
s.
14.
St.
92
and Divinely,
that the
gift
who draw
nigh,
according to their
own
character.
Section
Let
II.
beautifully depicted
in-
who
are
effects to the
we
shall
causes
fill
and unconcealed
single
light.
Section
We
Holy
must, then, in
Mysteries, after
of the
first
my
we have
of the votive
like beauty,
III.
gifts,
to gaze
upon
its
God-
divinely going
furthermost bounds
returning
to
it
to
complete
the
if,
communion
of the holy
who
It
For
function.
all,
even
participate in
It,
yet
its
93
unmoved
essential
position
moved from
wise
own proper
its
although
Source,
Synaxis,
of the
it
is
(sacrament)
Divine initiation
the
man, into
and
travels through
is
it
unifies those
his
to
subordinates
archical science,
by using the
again,
be held
his
as
if
are
he benignly
own unique
multiplicities
absolute,
in
who
In the same
it.
Hierof the
and not
is
to
restored to
when
of his philan-
vine
more Di-
Section IV.
The chanting
with almost
all
of the
likely to
all.
e
&pxh v
f
-
\6yovs.
s Hieracles, p. 41.
Diony sius
94
the Areopagite
beginning
11
11
the people of
God
111
durances of the
multitude
of
life
Loves
come;
things
loose
let
in
variety
and
1-
or the
in
of the
Now
Divine
is
i.
o Canticles.
P Prophets.
t Gospels.
u ivOiws IspoKoyovaiv.
Numbers.
n Job.
Psalms.
95
Section V.
When,
holy
the
then,
Hymns
to the things
and
an accord with things Divine, and themand one another, the things, more strained
obscure
the
in
intellectual
language
of the
mystic
are
supremely Divine
Spirit.
Hence,
the
naturally, in
the
more ancient y
tra-
the inspired
dition, the new Covenant is proclaimed
and Hierarchical order teaching this, as I think,
;
that the
as to
come
present.
of God.
Section VI.
initiations
ad finem.
Dulac,
the Prophets.
p.
426-7.
96
"Thy
to their destruction,
ways
do not wish
to
know 2 ."
Now
The
lowest
chumens,
rank,
for
then,
assigned
is
to
the
participation
cate-
and
God by
and moulded, by
Birth
life-giving formations,
first
life
towards the
and
first
light
fall
and without
would say from
released from the darkness
and no one,
in
his
senses,
to
z
Job xxi. 14.
See Plato, Thet. i. 114, 115.
the light
(for
Dulac, 429.
the
g7
and when
it
has
made
life-
their person
ripe
in
and
perfecting;
but, at present,
it
fect
archical
rites.
Section VII.
Now
the
multitude
unholy, but
it is
lowest.
Nor
is
participation
in
is
the most
think,
with the
uncommunicated
Diony sius
98
the Areopagite
Spirit, in the
supremely Divine
such
an one as this
would never be possessed by opposing phantoms
or fears, but will laugh them to scorn, and when
they approach, will cast them down and put them
to flight, and will act rather than comply, and
implanting
like
in
like
and indomitableness
c
,
that
such as are
possessed with a
in
them
to
have part
in
them
to
^ V pynndruv.
better things.
c
For,
if
is
likely
the super*
The energoumenoi.
99
mundane
which
is
weak
fectly
in
regards the
as
with
in
the
them the
and
after
are
prone
them,
When,
partici-
mysteries,
apostates
life,
those
the
to
passions be un-
and
fears
fancies
of contrary
influences, as
and
activity of a
Godlike condition
its
who have
then,
separated
in-
life,
next,
those
who
all-holy ministers
all-holy,
rite,
ioo
sing in an universal
Hymn
Now
this
Hymn some
indeed
call a
others, the
Hymn
of Praise,
others, as I think,
For,
seems to
it
God
works
of.
song,
which,
me
the record
of
all
the
related to
after
it
being and
in
in
life,
gifts,
things.
Section VIII.
When
Bread
is
religiously
Man
Divine
d ifjLvo\oyla Ka6o\iKr}.
the
presented, veiled,
of Blessing,
of St.
celebrated,
James before
The whole
Psalter
is
said in Liturgy
celebration.
Liturgy of Dionysius,
p. 191.
Incarnation.
101
of the
holy-written
possible to be collected to
take
of the
supermundane
Tor it is not
the One, and to par-
tablets.
the
One,
when
For if,
being illuminated by the contemplation and knowledge of the One, we would be united to an uniform and Divine agreement, we must not permit
ourselves to descend to divided lusts, from which
are formed earthly enmities, envious and passionate,
against that which is according to nature.
This
unified and undivided life is, in my opinion, established by the holy service of the " peace," which establishes like in like, and separates the Divine and
themselves.
who have
passed
through
life
holily,
life
and
without
have
falter-
and conducting us to their blessed conand Divine repose, through similarity to them,
and, announcing them as living, and, as the Word
ing, urging
dition
of
God
life
Section IX.
But observe that they are enrolled in the holy
memorials, not as though the Divine
memory were
manner of men
&
John
iii.
14.
102
is
his
man
i.e.
will
his lowest
be
through
resistless'
and
free, as altogether
the
Divine
manner
and
ii.
9.
J
John
xiii.
10.
ps
cxvi# I5
103
Section X.
as
laver,
we have
k
and the preHierarchy of the Law
sent cleansing of the hands of the Hierarch and the
For it behoves those who apPriests suggests it.
proach the most hallowed service to be purified even
said, in the
to the
through
manifestations,
Divine
flashes permit
their
thoroughly and
brilliantly
i.e.
and the
the
into
supermundane
to pass more
brightness
of
the
since
own splendour
extremities,
Priests to their
Who
surveys
all
our
most secret thoughts, and since the utmost purification is established under His all-surveying scrutiny,
and most just and unflinching judgment, the Hierarch
thus becomes one with the things Divine, and, when
he has extolled the holy works of God, he ministers
Divine, and brings to view the things
things most
being sung
1
.
Section
We
For /
know
now
certain
will
ability,
XL
am
accurately,
k Deut. xxi. 6.
and
all,
much
less to
to
1
As
is
the use in
Denmark.
*4
Now
others.
When,
aid.
in the beginning,
our
inspiration to our
human
nature had
thoughtlessly fallen from the
good things of God it
received, by inheritance, the
life subject to many
passions, and the goal of the
destructive death
Por, as a natural consequence,
the pernicious fallin-
the sacred
fretted with
thence
pitiably
deadly
tive
and
that
it
enemies.
but
Now when
according to their
these had
own
cruelty,
treated
it
fell
it
harshly,
pitiably into
105
own
properties in
full
per-
members
fection, It bequeathed
Itself, and
with
communion
the
family,
of the same
things
proclaimed us partakers of Its own beautiful
to us, as henceforth
holds,
loosed the
multiplicity,
which was
teaching
having,
as
the
secret
power
of
the
rebellious
upper hand,
against us; not by force, as having the
transmitted
mystically
to the Logion,
but, according
p."
"in judgment and righteousness
to us,
The
changed
things within us, then, It benevolently
For the lightless within our
mind
It filled
damnable
and an inspired
is
possible.
Section XII.
otherwise
But how could the Divine imitation
the most
of
unless the remembrance
become
ours,
holy works of
God were
of the
by the mystical teachings and ministrations
Oracles say,
the
as
do,
we
then,
This,
Hierarchy?
n
Heb.
iv. 15.
q Plato, Crat.
i.
295.
2.
06
Dionysius
"for
the
AreopagiU
remembrance-"
Wherefore the Divine
Hierarch, standing before the
Divine Altar, extols
the aforesaid holy works
of
Its
eyes,
hymns of
as
My
remembrance*."
come meet
to consecrate things
and
holy
may
multiplies
and
distributes
the unity
107
communion, having united, to the utmost, our lowliness to the most Divine of Himself; if indeed we
have been
fitted
to
Him
as
members
to
a body,
life,
and
to the godly
aspire to
flesh, and
and blame-
we must
for thus
us the
He
communicate harmoniously
communion with
to
the similar.
Section XIII.
7rp2>$
to iv
ols yiyvtTai.
108
this
beneficent
own good
things, pro-
as far as possible
it,
we
very truth,
in
shall
God and
partakers of
and by
have been
this,
perfected,
as
of Divine things.
Section XIV.
distributed
the supremely
giving, in
part.
tribution.
dis-
and
Leader should
others,
and so impart
who
those
partake,
first
and be
filled
to
Wherefore,
others also.
agreeable
dition
with the
to
gifts,
to
the
same,
are
life
and conand
profane,
more
first
filled
delicate
with
the
brilliancy
flowing
into
them,
them
so
it
is
109
Section XV.
Meanwhile, the whole order of the Priests having
been collected together in hierarchical order, and
communicated in the most Divine mysteries, finishes
with a holy thanksgiving, after having recognized
giving.
But, as
said,
worthy of thanks-
gifts,
from
their inclination to
CAPUT
/.
IV.
So
and
great
visions of the
so
beautiful
are
the
and
intelligible
hierarchically,
as
we have
pation
and
in,
collection
Muron," by
in
due
order, in accor-
borne,
ness through
its parts.
Muron*.
of the
circuit
and
of the
and when he
it,
he uses
it
most
the
in
1 1 t
hallowed, for
tion.
Contemplation.
ITT.
Section
The elementary
fecting
service,
this,
my
in
men
covered, as with a
is
upon
men
enjoins
beautiful
the hidden
God
holy
since
veil,
Divinely
to
that,
is
of devout
then,
I.
teaching,
have
to
it
their
virtue
in
God
is
For
and is
unsullied,
spiri-
same
from
the
pattern.
the undistorted
images,
if
and
well
cate,
or in any
if I
may
way divided
sketched, whoever he
reality
the
in
image, and
substance
in attention,
he
will dupli-
may
likeness,
each
in
be,
and
will
each,
thus, to copyists
save
who
the
is
being
shew the
in
difference
the
of
mould
ly
their
own
who
unflinching'
intellectual
contemplation to the
superessentially sweet and contemplated
comeliness,
do none of
of
men
it;
be seen
but rever-
ently gaze
rationally
congratulate
themselves,
but,
after
the
Section
Come,
then, since
II.
we have viewed
the exterior
Puto, Rep.
i.
6,
ii.
116.
a Matt, xxiii.
5.
let
now
us
self,
by
look away to
itself,
its
around, and
filling
Muron
is
seen by those
veils),
(whilst
it-
gazing upon
its
bright
its
beams openly
to the contemplators.
of the
113
For the
visible consecration
uncommunicated
neither
who surround
in,
or un-
on
by passing through to them, and fixing
the contemplation above the many, is reverently
covered by them, and by Hierarchical direction
kept from the multitude.
For the splendour of things all holy, by shedding
its light clearly and without symbol to men inspired,
the Hierarch, but,
the contrary,
by them
mas of
it
may
the
wings,
not be
deep contemplators of
as
is
without
defiled
ostentation,
by the dissimilar;
so
that
through
Section
The holy
extolling,
is,
III.
we
of the perfecting
are
now
rank
and
U4
and lections.
manner the Hierarch
bearing forward the sweet perfume from the more
holy place into the sacred precincts beyond, and
part,
teaching,
see in
regulations
like
by the return
ticipation in things
the
as
imperfect
and form a
to a
religious inclination
who
in those
are
they
forces,
and
will take
following
and,
the
example
of
others;
God, they
will,
own proper
gifts,
not
fears,
but
whilst
also
unmoved from
their
and they
those who have
115
their
One, and
that
the
present
Is
are
consecrating
it
not those
not
entirely
service
ex-
in figures,
archical
think,
Now
directions?
run
it
is
superfluous,
as
over,
the Divine
Muron
ministering the
and
upon
it.
Muron
which has
in
itself
abundantly fragrant
perfumed
partake of
its
sweet savour.
qualities,
Now we
which they
are persuaded
most supremely Divine Jesus is superessengood savour, filling the contemplative part
of ourselves by bequests of Divine sweetness for
contemplation.
For if the reception of the sensible
that the
tially
of
odours make to
much
if
at least they
in
1 1
fixed proportions,
mind towards
and the
c
,
Minds,
joyfully refreshed,
Section V.
Now
it
is
who
many fashions; but as regards the subordinate contemplators, which are not so receptive,
piously concealing the highest vision and partici-
tering in
Cant.
i.
3.
T(j
y 0fpQi,t
d 2 Cor.
ii.
14.
distributed
is
it
proportion,
in
in
117
supremely Divine
fragrance
corresponding to
Amongst the holy Beings, then,
cipients.
the
re-
who
are
far
and
permissible,
reverently with
filled
and,
to speak
Hymn
the
after
never silent
is
lips,
frequent
the
knowledge of
both untiring, and possacred
the
for
supermundane minds
sesses
is
of Praise
the
Hence,
forgetfulness.
"unceasing
sistent
with
science and
full
as
think,
that
phrase,
conception of things
Divine,
Section VI.
Now we
plated,
in
have,
the
as
think,
description
of
sufficiently
the
contem-
super-heavenly
figures
Beings, and
explanatory of
contemplating eyes.
they
who
the
stand
contemplated
evident to thy
Nevertheless, since
reverently
e Isa. vi.
now
also
n8
now view
Section VII.
Their
numberless
faces
then,
and
many
feet,
ever
active
things
of
God
as
sixfold
like
free,
and
su-
ermundane.
Oracles,
Section VIII.
Now
if
feet,
and
fly
lofty
and deep of
its
itself,
due proportion, by
of God, by placing
its
its
own proper
119
is
life
under the
reverently directed to
itself.
Section IX.
And,
Holy
Scripture,
word
Holy
in the
Scriptures
from
their glowing
ever -moving
and seething
in a Divine
and
life.
Section X.
of
Muron, most
elevating
powers,
which
call
it
to
perfumes.
loves to be
minds
Divine
those
inspirations,
who
in
cheerful
distributions,
to
Thus
120
not
fail
when He descended
Jesus,
purpose of being
but recognizes, reverently, Him lowering
Himself in our belongings, through Divine and insanctified
fied, in
shewing, according to
the
think,
even to death
itself
God, benevolently drawing up, from the old gulping of the destructive death, by the same Divine
and resistless descent, those, who, according to the
in
8
k
Tim.
Rom.
Phil.
iii.
i.
4.
ii.
8.
16.
1
John
x. 36.
eeapxiKas.
121
to a godly
and
,"
eternal existence p
Section XI.
But
gives to
unction of the
Muron
the most
initiated in
portraying,
as
most
think, the
premely Divine
His
essential
Spirit, in
Godhead.
Section XII.
And
pure
all
the super-
celestial
in
fied
Whom,
and mystically
we have
the access
let
itself (in
and
Rom.
vi. 3.
P Ibid. 4.
which things
sanctified),
Muron
* Eph.
being
itself;
iii.
12.
for
122
us,
as children of
God.
Hence, as
I think, the
Divine
Leaders
"consecration
of
and
"con-
is
song of the
called by
the " Praise of God," or
" Praise ye the Lord," for since
every divine mani-
those
it
is
moved
for
it
praise.
r Observe
the doctrine of the Atonement, hr"
and the Altar, eV avry is also another reading.
8
re\(Tr)u eov.
avrSiv,
Jesus
123
CAPUT
/.
V.
Section
Such, then,
I.
But
the Muron.
Divine
is
it
may be
ministrations,
to
opportune,
set
forth
work of
after these
the
sacerdotal
powers,
Orders and elections themselves, and their
of
triad
the
and
consecrations,
operations, and
and
Hierarchy, when we
the threefold division of every
holds, that every
affirmed that our sacred tradition
into * the most
divided
is
Hierarchical transaction
u the inspired experts and.
and
Rites,
Divine Mystic
teachers of them, and those
initiated
who
Section
Thus
Beings
by them.
II.
supercelestial
the most holy Hierarchy of the
possible and
own
its
has, for its initiation,
mostimmaterial conception of
T A C Tas.
u h'Qiovs iwivrlipovas.
x rt\ovfi4vovs^
I2 4
around God.
For
truly
called, the initiated Orders,
as being religiously con-
supermundane
wound weak
by the
light
Now to
this
eyes
Hierarchy
is
instructed for
Moses, the
first
initiated
when
Law,he called
Law an image of
7 Gal. iv. 3.
Rom.
11.
20.
Heb.
x. 1.
j ohn ft 23>
the
all
sacred
Num>
xii< 8>
Heb> x
125
him
in
capacity.
Mount
Now
Sinai
Word
the
of
God
calls
naming
our Hierarchy
it
a fulfilment
and
legal, like
conducts
And
Being.
it
is
Divine
the
to
threefold
has likewise a
division
And
The most
Rites has, as
III.
of the uninitiated
and
and
as
last,
and summary
Matt.
v. 17.
126
first
and in the
and in the
last and highest of the Ministering Powers, makes
perfect those who have participated in the Divine
initiated
through
Mystic Rites
the
by the
light,
scientific
contemplated.
And
first
power
is
is
fold
be
God
is
exhibited in
ation,
as a perfecting knowledge
perfected.
And now
let
is
Section IV.
This, then,
that,
Its
is
the all-sacred
through the
first,
Law
of the Godhead,
Do we
first
approach-
127
their own
and, through these, diffusing
the Head
then,
Naturally,
energy to other things?
and
invisible
order,
good
and foundation of all
the more
approach
to
rays
deifying
visible, causes the
more transand through them, as being
to
them,
Godlike
first,
is,
second, in
upon by themselves,
visions reverently gazed
to the Hierarchy
reveal the things relating
and
to
(since
and
to
scientifically
to fitness, since they
perfection.
ticipate in sacerdotal
Section V.
the
is
and it is, at
first
as
inasmuch
lowest;
the same time, highest and
and
up
summed
is
every Order of our Hierarchy
Ranks;
of the God-contemplative
fulfilled
in
terminated
it.
in
For,
the
as
Lord
we
see
Jesus,
every
so
we
inspired Hierarch.
Rank permeates
Hierarchy
see
each
Now
the
the whole
128
archy.
completing
all
the
orderings.
the
nor
will
he
Communion,
will
to
the
perfecting
powers
of
the
he be
this
by
Divine
of the
of the
of the
inspired
Hierarchs.
Section VI.
It
teaches
and
their proportionate
powers.
129
tion
ministers
it,
Whatever
then
its
proper
Rank may
this
ministrations.
by shewing
do,
religious
services
And
Rank
the
and
fying
approach
communion of
who crave the
contemplated,
of the
to
the
the
those
who
previous
of
are
rites,
of the
Hierarch.
the
to
unfit,
ministrations
thoroughly purifies
science
Leitourgoi (which
separates
Divine
in the
the holy
the
is
to
puri-
the
Priests),
drawing nigh,
by making them entirely pure from opposing passions, and suitable for the sanctifying vision and
communion.
Hence, during the service of the
Birth in God, the Leitourgoi strip
nigh
of his
off his
clothing, yea
further,
even take
sandals,
west for
back
old
to
the
east
(for
entirely
former
former
cast
life,
said farewell
to
the
lightless,
is
purifying,
The
their
their
have
Leitourgical Order,
13
Priests
of persons.
tution places
it
insti-
communion
Section VII.
We
archs
have shewn, then, that the Rank of the Hieris consecrating and perfecting,
that of the
Priests,
and
nating;
that
is
to say,
and
the Hierarchical
discrimi-
Rank
is
itself
the purifying sciences of the power of the Priests together with the illuminating. For the inferior Ranks
this,
know
subordinate to their
own
perfection.
Nevertheless,
and
last,
sacred operations
first,
and Ranks
and middle,
manifesting,
and uncon-
131
For since
the
Godhead
first
them
fects
when
enlightened, per-
to a Godlike perfection
naturally the
well-defined
He may
itself into
clearly the
operations, let us
now contemplate
their
most holy
The
consecration,
before
the
Altar,
transmitted
and
in
arch,
knees
has upon
and
manner
is
his
head
Hierarchical
the
consecrated
knees
h the
Godhand,
by the Hier-
And
invocations.
his
has
oracles,
this
who
he
after
after
Altar, has
arch
who
8 &n^)w
1
ordains
T<i> 7ro'Se.
o7roTAtoi/TOt.
s.
20
by him
iv. s.
T<-\eiov/j.ivos.
IJ
viii. s. 4.
3*
sacerdotal Ranks.
III. Contemplation.
Section
These
archs,
and
Priests,
I.
common
and Leitourgoi,
Hierarchs is the
imposition of the Oracles upon the head, since
the
subordinate Ranks have not this; and for the
Priests
the bending of both knees, since the
consecration of
the Leitourgoi has not this ; for the
Leitourgoi, as
has been said, bend the one of two knees
only.
Section
II.
The conducting
entirely placed
a<ppayls.
their
whole
intellectual
all
self,
133
as far as possible,
Section
And
signifies
the
at
imposition
once
the
of
III.
hand
by
Hierarchical
the
consecrating
protection,
same time
also, to
are
Leader of
their
own
and have
Him
as
Section IV.
And
all
death
with
and
And
name
of the
is
mani-
*34
festor of the
own accord
are
God and
fit
until
first
Consecrator
Who
said to
Him, "Thou*
He
cration, although
nevertheless
He
being as
God
chief Consecrator,
completion
admonishing the
disciples, as the
Exod.
xxix. 4.
P Ps. ex. 4.
left
the selection to
q Acts
i.
4, 5.
Godhead, saying,
the
135
1-
by the Divine
number of the sacred
nated
the Divine
which
lot,
into
lot,
Hierarchical
concerning
a Divine intimation
as
fell
the
Now
twelve.
name
For
sentiment.
seems to
me
my own
that
the
Oracles
supremely Divine
gift,
pointing
who was
desig-
more particularly,
because the Divine Hierarch must not perform the
sacerdotal acts of his own motion, but, under God,
moving him to do them as prescribed by the Hierarchy and Heaven.
Divine election
nated by the
Section VI.
Now
the
salutation,
for
the
completion of the
For
all
the
members
of the sacerdotal
who
Ranks
present,
has consecrated
habits
Hence
is
it
is
religiously performed,
r
Acts
i.
24.
sacerdotal salutation
p. 168.
I3 6
their
of minds of like character, and
keeping
as
benignity towards each other,
communion
loveable
Section VII
These
sacerdotal
consecration.
common
The
to the
Hierarch,
whole
however,
most reverently
the perfecting
are placed
Divine and perfecting goodness, naturally
transDivinely
upon the heads of the Hierarchs the
comprehensively
mitted Oracles, which set forth
work
and scientifically every teaching of God",
sacred
word,
sacred
God,
of God, manifestation of
sacred works
work, in one word, all the Divine and
by the
Hierarchy
our
to
bequeathed
and words
Godhead; since the Godlike Hierarch,
beneficent
true
proportions,
mystical
Divine kinds of knowledge and the highest
instructions, all the
whole Hierarchy.
And
-ndaris
Qeo^yias.
137
is
is
ordained in this
Hierarchical fashion.
Section VIII.
The bending
which
have often
yokes, naturally the order of Leitourgoi as only purifying, ministers the one introduction of those who
are being purified, by placing
Altar,
since
in
it
both
knees,
supermundanely hallowed.
their
it
And
since those
the
who
Priests
bend
are religiously
purified,
but have been ministerially perfected into a contemplative habit and power of a life thoroughly cleansed
by
most luminous ministrations through instrucAnd the Hierarch, bending both his knees,
their
tion.
God-transmitted
Oracles,
of Hierarch, those
who
plete holiness of
38
CAPUT
/.
VI.
Section
I.
initiated
under them.
We
which
from
more Godlike
cleansing,
to
the
enlightening
complete
contemplation and
participation in the most luminous
ministrations.
Section
And
a middle rank
II.
is
according to
Priests for
For
it
is
its
its
is
in
all
purity,
assigned to the
enlightenment.
which
capacity,
evident, in
acquired the
139
all
my
pure and
own mind,
led
is
unmoved
back,
steadfastness of
ministerially,
to
the
its
capability,
filled
This, I affirm,
is
Section
Now
III.
is
chastity of
its
own
operations,
munion
in every ministration
to contemplate,
and
is
cording to
its
science, to the
it is
capable.
enfoldings of
things divided, into a God-like
Monad, and Godloving perfection.
Wherefore the
Divine institution
accorded them a consecrating grace, and
deemed
them worthy of a certain hallowing invocation
not
hierarchical for that is confined to the
sacerdotal
orders alone, but ministrative, as
being ministered,
by the pious Priests, by the hierarchial
consecration
in the second degree.
II. Mysterion on
The
Monastic Consecration.
religiously
The ordinand
his
only,
before
14*
all
these things,
sign of
him with
different,
all
the holy
men
by making
him partaker of
Contemplatio7i.
III.
Section
I.
The
his
nifies, that
the monastic
but stands by
itself,
Rank
is
in a monastic
and holy
state,
by them,
as a follower,
to
Section
And
the
its
Divine science of
capacity.
II.
commandments.
Rank
it is,
as I said,
all.
Section
Therefore
For
many
III.
done
M2
Now
of God.
Section IV.
The
rejoicing.
Section V.
Last of
all,
religiously
monastic and
if
he would
143
to the
a Divine knowfashion of the middle Rank, but, with
him, will come
ledge of the holy things received by
sacerdotal Orders, in
is also given to the
by the Hierarch who
dedications,
consecrating
their
most holy
consecrated them, at the end of their
of the
reception
the
not only because
charist
sanctifications,
is
the
consummation of
the
own
elevation
conclude,
then,
purification,
and perfection
that
in
deification.
We
are,
The
That
is a contemplative Order.
sacred contemthe
in
participate
not
which does
being purified, as
plation and communion, is a Rank
holy people is
The
course of purification.
But the holy people
still
under
man can
Heavenly Hierarchies, preserving, so far as
characteristics.
do, its God-imitated and Godlike
144
Section VI.
But thou
it
is
heavenly Ordering
is
defiled), yea, I
would altogether
Beings,
God
in things
them
conducted, as they
illuminated and perfected, and purifying and illuminating and perfecting, after the example of the
and more
and
Divine Beings
and
ranks
(in
ignorance
all
from
reverent Orders,
filling
and
Hierarchies),
Heavenly
the
of
proportions
them with the most Divine illuminatings, and perHeavenly Hierarchy
purify
fecting in the
the- subordinate,
holy,
Divine conceptions.
all
145
the sacred
from
first,
God
immediately,
the hea-
all
but the
through these,
and,
supremely Divine
CAPUT
ray.
VII.
I.
asleep.
Section
These
things
I.
having been
defined,
think
it
is
those
different,
when approaching
so also,
who have
led
religious
life,
death,
by looking
Godhead
it),
come
to the goal of
and unfailing hope, in godly rejoicing, knowing that at the end of holy contests their
condition will be altogether in a perfect and endless
death, with firm
life
and
tion
*.
safety,
Soul
souls,
first
body afterwards.
fall
146
life
an unchangeable
tion to
condition.
Now, the pure
bodies which are enrolled together
as yoke-fellows
and companions of the holy souls,
and have fought
together within their Divine
struggles in the unchanged steadfastness of their souls
throughout the
divine life, will jointly receive
own
their
tion
resurrec-
for,
of the holy
it
is
in
Section
Now, amongst
II.
the profane,
to go to a non-existence;
some b
others
once
and blessed
lots,
them
illogically think
will
in a
be severed
Divine life
suffi-
with
committing ', as
after (bodies)
John
iii.
5? JV
adiKWVTfs,
2.
2
'
But
other bodies
'Ibid. 1.62-3.
1
most
"
Ap. C.
iv 6
~8
^ Col.
v. s.
Con xv
Tim
7.
'
iii.
3,
'
y Ib d
b PIato
Ph * d
v
*
st
ep^iJ
-
147
eous retributions.
And
others*
(I
similar to our
is
life in
who
this
are equal
kind of
life.
None
knowing
like inheritance,
this present
life,
but,
to the goal of
incorruption already
gifts
errors as these;
become
nearer,
no longer fearing the fall to a worse conknowing well that they will hold firmly
and everlastingly the good things already acquired.
Those, however, who are full of blemishes, and unholy stains, even though they have attained to some
satisfaction,
dition, but
own
own
and have
them when
they have
of their
life
but,
h Republic,
lib.
i.
p. 9.
T4 8
life
will,
away, they are, piteously and against their
holy
no
to
conducted
separated from this present life,
fell
Section
life
III.
Now,
of his
whilst
own
struggles,
holy regeneration.
of him
who
familiarity
is filled
satisfaction
The
familiar friends,
however,
whoever he
crowned with
victory,
also
thanksgiving to the Author of victory, praying
Then
that they may reach the same inheritance.
as to
they take him and bring him to the Hierarch,
receives
a bequest of holy crowns ; and he right gladly
men,
reverend
by
him, and performs the things fixed
fallen
piously
have
to be performed over those who
asleep.
II Mysterion
over (hose
who have
religiously
fallen asleep.
and
Altar,
God
but
if
lays
Then
trance.
thanksgiving to
149
sacerdotal
en-
God
and
Then
the
first
asleep
just terminated
his
life,
and
in Christ;
offers a
all to
after the
and
who
When
are present.
all
have
in
III.
Contemplation,
Section
Now,
if
I.
will,
suppose, split
folly.
But
!^o
there
is
no need
to
wonder
at
this.
For, as the
shall
Oracles say, " If they will not believe, neither
con1 ."
have
And as for us, who
they understand
done,
things
templated the spiritual meaning of the
us say, that,
whilst Jesus leads us to the light, let
conduct to,
Hierarch
not without reason, does the
of the
and place the man fallen asleep, in the place
the
in
that,
reverently,
same rank ; for it shews
inheritances,
chosen
those
regeneration, all will be in
1
for
life
is attainable
here, so far as the imitation of God
in divine
come,
to
age
the
in
be,
will
man, he
by
and blessed inheritances
but
if
he led a
life
inferior
this
Divine righteousness,
worshipful
a sacred prayer, and
tyrannical
and
unjust
the
Godhead, as subjugating
to our
back
us
conducting
against us all, and
extols the
offers
power
own most
just possessions
11
(or judgments).
Section
II.
supremely
Now, the Chants and Readings of the
blessed
most
the
of
explanatory
promises are
Divine
have attained a
inheritances, to which those, who
appointed, and
Divine perfection, shall be eternally
l
Wisdom
iii.
9.
h**K\w*<rav.
n Kpiuara in text.
I suggest Kriifxara.
5.
and stimulative of
same perfection.
who
are
still
living, to the
Section III.
Observe,
that
however,
not
all
ranks
the
but
customarily
under purification are
holy
the
from
expelled
only the catechumens are
dismissed,
is
is
of the
not permitted to view any
inasmuch as
contemparticipated in the faculty of
it has not
from
Birth
the
through
plating the holy mysteries,
rest,
The
light.
of
gift
God, which is Source and
already
have
purification,
ranks under
religious
celebrations, great
or small,
however, of the
tradition
but, as
nions,
injured,
in
by partaking of them
unholily,
and
will
Divine Mysteries
come to a greater contempt of the
and themselves.
Section IV.
present at the things
Naturally, however, they are
both the
clearly taught by seeing
now
done, being
fearlessness of death
amongst
us,
and the
last
honour
152
like
themselves
be profitable
will
for
by
the public
proclaimed
blessed indeed.
Section V.
human
infirmity,
and
man
committed by reason of
to transfer
in light p
him
and
r
and
land of living % into the bosom of Abraham
sorrow
in a place where grief and
Isaac, and Jacob
,
and sighing
are
no more.
It
is
evident, then, as
Luke
i.
70.
P Ps.
r
lvi. 13.
Luke
xvi. 22.
Ps. cxvi. 9.
i53
remember
Logion
is
Eye hath
and of
all
divine and
men, are, in my judgment, the most
men,
godly
all
await
blessed inheritances, which
old, and
not
*
grows
which
consummation
in that
is full
of blessedness.
Sfxtion VI.
these things are
But thou mayst, perhaps, say that
to know for
want
but
indeed,
us,
by
correctly affirmed
the supremely
what reason the Hierarch beseeches
of the faults
remission
the
for
Goodness,
Divine
and his most
committed by the man fallen asleep,
of the same
men
godly
glorious inheritance, amongst
the Divine
by
receive,
shall
one
For, if every
rank.
in the
done
has
he
what
for
justice, equivalents
whether it be good or different, and the
present
man
this
life,
present
Hierarch
life,
will
from what
he be
own
activities in
prayer offered
by the
Oracles,
well do I know, following the
equivalent
inheritance
the
have
will
one
that each
closed respecting him,
for the Lord says, he has
done in his
and each one shall receive the things
whether it
done,
hath
body according- to that he
here
Now,
fc
Cor.
ii.
9.
Luke
154
be good, or whether
it
be bad u ."
even of the
just, avail
of pious prayers
What
of the Prophet
who
55
are worthy
life, let
alone
a profit
Hebrews
powers of vision
intercessions
of holy
lowing fashion.
life,
If
holy
gifts,
will
vine Goodness
2 Cor.
v.
juera Qavarov*
James
v. 16.
assists
*
10.
*
him,
si. s.
Sam.
as well as
13. 4. 37-
xvi.
I.
his
pious
rf Tl ? 6
155
gifts are
most
given, in an order
befitting
If
lation,
deem
should
ceit,
to a wretched self-con-
and if he should
of God, and not
and
holy,
unworthy
if
through his
own
he
and
cor-
ignorant request,
Now, with
reference to the
fault.
man
fallen asleep,
is
is
messenger
of the Lord
God Omnipotent.
for
He
he
has
who have
passed their
life
piously, the
most
bright
to
Malachi
ii.
7.
John
v. 16.
e /cot* a^iow.
infirmity, since
from blemish
say, is
pure
'
Section VII.
Now,
the Hierarch
favours
promises
to
himself;
will
for others
as
be unfailing,
For
'Jobxiv.4.
SAp.Cviii.43.
"
James
iv. 3.
071
157
in every respect,
will,
own
be
likeness to the
those
who have
to
the revelations of
God, and rejects those without God, as announcand interpreting the Divine Will. Further, as
the Oracles affirm, he uttered that sacred and divine
to
ing
1
,
their
John
separations and
all
k Matt. xvi.
their
19.
Hierarchical
Ibid. 17.
5^
H.erarchs as
moved by God,
do h,erarchically, "For he
who
says, "despiseth Me"."
in
despiseth you,"
He
Section VIII.
Let us now proceed to
that, which follows
the
prayer mentioned.
When the Hierarch has finished
.he
it,
who
first
hke men
life.
oil
are present
is
for dear
And remember,
God, before the
oil
of
Then
Section IX.
When
x. 16.
15
body
also,
it
through-
soul,
the
in
by
Communion,
sanctifying
by purifications of
the whole man, and announcing,
will be most
resurrection
the whole man, that his
complete.
Section X.
Now,
is
invocations, it
as regards the consecrating
nor may
writing,
in
to explain them
not permitted
or the powers
bring their mysterious meaning,
to pubsecrecy
from
them,
from God working in
learning
by
holds,
tradition
sacred
licity; but, as our
instructions, and being perfected
we
through
more Godlike condition and elevation,
wilt be
thou
exercises,
Divine love and religious
to a
enlightenment to
borne by the consecrating
highest science.
their
l6
Section XI.
Now
the
fact that
even
children,
become
recipients
able laughter,
And
this is
if
still
more laughable-that
others, on
and the sacred
compacts. But thy Hierarchical
judgment must not
be too hard upon those who
are led
astray,
persuasively,
to
and
for the
but
alleged
in
many
of the things,
unknown by
known
to
us,
have causes
us indeed,
but well
this,
we
affirm
that
disposition,
institution, will attain a religious
exempt
unholy
from every error, and inexperienced in an
conthis
to
came
leaders
Divine
When our
life.
clusion,
it
was determined
following
the
parents
the
of
the child to
teacher of
child
the
him,
as
child
some one
children
should
that
of
the
Divine
transfer
initiated, a good
things, and
of his
rest
life
and sponsor,
under a godfather
natural
the
should
presented,
lead the
religious safe-keeping.
him,
in
to
viz.
conditions,
The Hierarch
that
under
for
his
then requires
up the child
pronounce the
to bring
to
instead
they would jokingly say, by instructing one
not say
does
he
for
things
Divine
in
of another
I make, myself,
this, " that on behalf of this child
;
professions,'' but,
the renunciations and the sacred
i.e. I
enlisted;
that the child is set apart and
come
has
he
when
child,
to persuade the
promise
instructions,
to a religious mind, through my godly
and to
contrary,
things
to
wholly
adieu
to bid
profess
professions.
There
judgment,
is
The Hierarch
in things contrary.
imparts to the
may
child
the sacred
be nourished
by
62
progress
And
to thee, as I fancy,
more
brilliant
up
in thee.
&&anks
foe
tj #
JOHN PARKER.
All Saints* Day, 1898.
2.
APPENDIX.
LIST OF BISHOPS.
Athens.
Hierotheus
52
58
Narcissus
67
Publius
118- 124
who
Quadratus,
Apology
70119
Mallo
Martianus
Victor
presented
126
Hadrian
to
A.D.
Paris.
A.D.
Maurianus
Martinus
Arles.
Toledo.
1.
Eugenius
2.
Melantius
69
121
St.
Trophimus
c.
46
3.
Pelagius
4.
Patrummus
St.
6870
Regulus
5.
Eusebius
St. Felix
140
6.
Quintus
Gratius
160
7.
Vincentius
Ambrosius
Anastinus
by
The
list
at
Toledo
plete as the
list
69
Hieronymus
com-
Savitius
68
as
is
Arelitensium.
Martianus a
Milan.
at
Saxi
Pontificium
Augustinus
the
Dionysius
Areopagite
From
Ingenuus
consecrated at Aries
St.
Marin
3T4
Milan.
1.
Anotolone, G.
2.
Cajo, R.
3.
Castrinziano,
4. Calivero,
G.
5164
6485
97 137
M.
5- St.
Mona, M.
6.
St.
Materno, M.
192250
252304
7-
St. Mirocle,
M.
304 325
138 190
St.
depose
254 Cyprian wrote to Pope Stephen urging him to
See "Monuments
Marcion, 15th or 18th Bishop from St. Trophimus.
inedits" de M. Faillon, t. II. p. 375. and Darras, p. 14/ .
b Gaius Oppius was the Centurion of the Crucifixion, and father ot
Agothoppius, mentioned by Ignatius.
a.d.
164
Appendix.
Theonus,
2.
3.
4.
5.
in
built the
church of
Palladius.
Stephanus.
8.
11.
Hilarius.
12. Restitutus,
13. Guitelinus.
VI.
16.
No
date.
Iltutus,
10.
14.
He
Obinus.
7.
15.
a.d,).
6.
9.
193
cc.
No
who
date.
Hist.
26.
Vodinus.
Theonus 2nd.
fled to
2.
3.
4.
5. Piran,
6.
l6 5
List of Bishops.
SS - "
Etatteu..from
messenger to
There was also Faganus, a
the bee 01
t
;o
Pprhaos it was he who founded
lasted
wtat is now wells which
'
721.
till
Isle of Man.
of Man before a.d. 447,
Bishop
was
Amphibalus
Germanus to Man.
Patrick consecrated
which
year St.
Whithern.
Province
Whithern (subsequently in the
St Ninian, Bishop of
rettred
Siricius, A.D. 394;
Pope
by
consecrated
of YorH was
to Ireland,
420
died, 432.
Province of Caerleon,
1.
Dyfan
2.
Ffagan
4.
5.
Cadwr.
7.
Cynan.
Han.
8.
Llewyr.
9.
Cyhelyn.
10.
Guitelin.
6.
11.
He
is
claimed also
-p.
and Menevia.
have wavered between Llandaff
10.
VIII.
Hist.
Geoff.
Gloster);
in
in 449 (Benedict of
Metropol tan
Llandaff, and became
of
Bishop
49 (Geoffrey),
but hrs seat
above,
stated
as
on the death of Tremorinus,
Dubritius consecrated
remained at Llandaff.
V
166
Appendix.
David
St.
Bishop of Menevia,
Jerusalem, with two companions c
AD
as Metropolitan on the
death
,st
of
mained
at St. David's.
After him
came
D^
was consecrated
,
IQ
at
^^^
nnrf
e"
Teilo, eonsecrated
'
'
prfalTed
t^^K* ^77^' ^
'
'
arrival
first-fruit
secration
He
For Bishops
JTJ^TIZZT"*?'
LelnT"
"2S^^*^ >
h
A,he s
.o
atd Yo rh
7 ""t '" **
'
"*
-ford,
Archbish P f
JOHN PARKER.
l6 ?
Appendix.
APOSTOLIC TRADITIONS
GENERALLY IN ABEYANCE.
St.
John
xiii.
4-U-
i.
Washing of feet.
a.
James
v. i4> I S-
Muron
3.
4.
Anointing with
Baptism.
Trine immersion in
6.
God's
Intense offered to
ii.
11.
St.
Muron
in Baptism.
for Consecration.
Holy Name.
Malachi
INDEX.
= Vol.
D.
Agnosia, D.
i,
21-9,
I.
130-3,
141, 144
Angels,
Paul's
St.
= Vol.
D.
(Lawlessness),
156-8
Apostles and Successors, D.
160
Archetypes, D. 36-7; H. 11,
81,91,92,112
Baptism, H. 75, 86, 89, 158
Burial, H. 145
159
Monad, D.
H. 31
Muron, H.
H.
90, 106
Contemplation, H. 51, 70,
80, 91, in, 124, 132, 141,
149
Dedication of Monk, 13941
Deification, D. 26
96, 104,
117; H. 3. 77>8o, 88, 97
Diptychs H. 90 102
Evil.
Hierarch,
H. 160
D. 160;
H.
no,
44,
131,
H.
89, 92,
123, 124;
H.
Mystic,
H. 44
In-
given by
God, H. 131 ; Canon of
truth, D. 15
Source of
Theology, D. 12 ; Essence
of Hierarchy, H. 72, 96,
telligible,
n8
Ordination,
Bishop,
Priest,
H.
41,
I7>39
Holy Communion, H. 87
Incense,
no,
91
Prayer, D. 27, 28 ; H. 153
158 ; for ungodly, 154
Providence, D. 9, 11, 27,
D. 5272.
God-Parents
5,
no 122
Mystic, D. 21, 31, 167
Oracles,
Consecration,
II.
teaching,
H.23
Anomia
H.
no, 113
3,
^^
llllM S
#*