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  LETTERS OF DIONYSIUS THE AREOPAGITE
  by Dionysius
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The theological correspondence attributed to Dionysius the Areopagite,
addressing questions about God's nature and divinity, including the teaching
that God transcends all being and goodness as the ultimate source of divine
transformation.

  Chapters: 20

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  TABLE OF CONTENTS
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    0. Letters Of Dionysius The Areopagite
    1. LETTER I. To Gaius Therapeutes.
    2. LETTER II. To the same Gaius Therapeutes.
    3. LETTER III. To the same Gaius.
    4. LETTER IV. To the same Gaius Therapeutes.
    5. LETTER V. To Dorotheus, Leitourgos.
    6. LETTER VI. To Sopatros --Priest.
    7. LETTER VII.
    8. LETTER VIII. To Demophilus, Therapeutes. About minding ones own business, and kindness.
    9. LETTER IX. To Titus, Hierarch, asking by letter what is the house of wisdom, what the bowl, and what are its meats and drinks?
   10. LETTER X. To John, Theologos, Apostle and Evangelist, imprisoned in the Isle of Patmos.
   11. LETTER XI. Dionysius to Apollophanes, Philosopher.
   12. PREFACE TO LITURGY.
   13. LITURGY OF ST. DIONYSIUS, BISHOP OF THE ATHENIANS .
   14. OBJECTIONS TO GENUINENESS.
   15. Other Works by same Author.
   16. THE WORKS OF DIONYSIUS THE AREOPAGITE.
   17. TO
   18. BOOKS TO BE READ.
   19. DIONYSIUS THE AREOPAGITE AND THE ALEXANDRINE SCHOOL.

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  CHAPTER 0: LETTERS OF DIONYSIUS THE AREOPAGITE
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  CHAPTER 1: LETTER I. TO GAIUS THERAPEUTES.
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DARKNESS becomes invisible by light, and specially by much light. Varied
knowledge (ai gnoseis), and especially much varied knowledge, makes the Agnosia
[62] to vanish. Take this in a superlative, but not in a defective sense, and
reply with superlative truth, that the Agnosia, respecting God, escapes those
who possess existing light, and knowledge of things being; and His pre-eminent
darkness is both concealed by every light, and is hidden from every knowledge.
And, if any one, having seen God, understood what he saw, he did not see Him,
but some of His creatures that are existing and known. But He Himself, highly
established above mind, and above essence, by the very fact of His being wholly
unknown, and not being, both is super-essentially, and is known above mind. And
the all-perfect Agnosia, in its superior sense, is a knowledge of Him, Who is
above all known things.


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  CHAPTER 2: LETTER II. TO THE SAME GAIUS THERAPEUTES.
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How is He, Who is beyond all [63] , both above source of Divinity and above
source of Good? Provided you understand Deity and Goodness, as the very
Actuality of the Good-making and God-making gift, and the inimitable imitation
of the super-divine and super-good (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 are being deified and made good, He, -- Who is super-source of
every source, even of the so-called Deity and Goodness, seeing He is beyond
source of Divinity 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.


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  CHAPTER 3: LETTER III. TO THE SAME GAIUS.
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"Sudden" is that which, contrary to expectation, and out of the, as yet,
unmanifest, is brought into the manifest. But with regard to Christ's love of
man, I think that the Word of God suggests even this, that the Superessential
proceeded forth out of the hidden, into the manifestation amongst us, by having
taken substance as man. But, He is hidden, even after the manifestation, or to
speak more divinely, even in the manifestation, for in truth this of Jesus has
been kept hidden, and the mystery with respect to Him has been reached by no
word nor mind, but even when spoken, remains unsaid, and when conceived unknown.


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  CHAPTER 4: LETTER IV. TO THE SAME GAIUS THERAPEUTES.
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How, you ask, is Jesus, Who is beyond all, ranked essentially with all men? For,
not as Author of men is He here called man, but as being in absolute whole
essence truly man. But we do not define the Lord Jesus, humanly, for He is not
man only, (neither superessential nor man only), but truly man, He Who is
pre-eminently a lover of man, the Super-essential, taking substance, above men
and after men, from the substance of men. And it is nothing less, the ever
Superessential, super-full of super-essentiality, disregards the excess [65] of
this, and having come truly into substance, took substance above substance, and
above man works things of man. And a virgin supernaturally conceiving, and
unstable water, holding up weight of material and earthly feet, and not giving
way, but, by a supernatural power standing together so as not to be divided,
demonstrate this. Why should any one go through the rest, which are very many?
Through which, he who looks with a divine vision, will know beyond mind, even
the things affirmed respecting the love towards man, of (the Lord) Jesus, --
things which possess a force of superlative negation. For, even, to speak
summarily, He was not man, not as not being man, but as being from men was
beyond men, and was above man, having truly been born man, and for the rest, not
having done things Divine as God, nor things human as man, but exercising for us
a certain new God-incarnate energy of God having become man.


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  CHAPTER 5: LETTER V. TO DOROTHEUS, LEITOURGOS.
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The Divine gloom is the unapproachable light in which God is said to dwell [66]
. And in this gloom, invisible [67] indeed, on account of the surpassing
brightness, and unapproachable on account of the excess of the superessential
stream of light, enters every one deemed worthy to know and to see God, by the
very fact of neither seeing nor knowing, really entering in Him, Who is above
vision and knowledge, knowing this very thing, that He is after all the object
of sensible and intelligent perception, and saying in the words of the Prophet,
"Thy knowledge was regarded as wonderful by me; It was confirmed; I can by no
means attain unto it [68] ;" even as the Divine Paul is said to have known
Almighty God, by having known Him as being above all conception and knowledge.
Wherefore also, he says, "His ways are past finding out [69] and His Judgements
inscrutable," and His gifts "indescribable [70] ," and that His peace surpasses
every mind [71] , as having found Him Who is above all, and having known this
which is above conception, that, by being Cause of all, He is beyond all.


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  CHAPTER 6: LETTER VI. TO SOPATROS --PRIEST.
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Do not imagine this a victory, holy Sopatros, to have denounced [73] a devotion,
or an opinion, which apparently is not good. For neither -- even if you should
have convicted it accurately -- are the (teachings) of Sopatros consequently
good. For it is possible, both that you and others, whilst occupied in many
things that are false and apparent, should overlook the true, which is One and
hidden. For neither, if anything is not red, is it therefore white, nor if
something is not a horse, is it necessarily a man. But thus will you do, if you
follow my advice, you will cease indeed to speak against others, but will so
speak on behalf of truth, that every thing said is altogether unquestionable.


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  CHAPTER 7: LETTER VII.
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SECTION I. To Polycarp -- Hierarch. I, at any rate, am not conscious, when
speaking in reply to Greeks or others, of fancying to assist good men, in case
they should be able to know and speak the very truth, as it really is in itself.
For, when this is correctly demonstrated in its essential nature, according to a
law of truth, and has been established without flaw, every thing which is
otherwise, and simulates the truth, will be convicted of being other than the
reality, and dissimilar, and that which is seeming rather than real. It is
superfluous then, that the expounder of truth should contend with these or those
[74] . For each affirms himself to have the royal coin, and perchance has some
deceptive image of a certain portion of the true. And, if you refute this, first
the one, and then the other, will contend concerning the same. But, when the
true statement itself has been correctly laid down, and has remained unrefuted
by all the rest, every thing which is not so in every respect is cast down of
itself, by the impregnable stability of the really true. Having then as I think
well understood this, I have not been over zealous to speak in reply to Greeks
or to others; but it is sufficient for me (and may God grant this), first to
know about truth, then, having known, to speak as it is fitting to speak.
SECTION II. But you say, the Sophist Apollophanes rails at me, and calls me
parricide, as using, not piously, the writings of Greeks against the Greeks.
Yet, in reply to him, it were more true for us to say, that Greeks use, not
piously, things Divine against things Divine, attempting through the wisdom of
Almighty God to eject the Divine Worship. And I am not speaking of the opinion
of the multitude, who cling tenaciously to the writings of the poets, with
earthly and impassioned proclivities, and Worship the creature [75] rather than
the Creator; but even Apollophanes himself uses not piously things Divine
against things Divine; for by the knowledge of things created, well called
Philosophy by him, and by the divine Paul named Wisdom of God, the true
philosophers ought to have been elevated to the Cause of things created and of
the knowledge of them. And in order that he may not improperly impute to me the
opinion of others, or that of himself, Apollophanes, being a wise man, ought to
recognise that nothing could otherwise be removed from its heavenly course and
movement, if it had not the Sustainer and Cause of its being moving it thereto,
who forms all things, and "transforms them [76] " according to the sacred text.
How then does he not worship Him, known to us even from this, and verily being
God of the whole, admiring Him for His all causative and super-inexpressible
power, when sun [77] and moon, together with the universe, by a power and
stability most supernatural, were fixed by them to entire immobility, and, for a
measure of a whole day, all the constellations stood in the same places; or
(which is greater than even this), if when the whole and the greater and
embracing were thus carried along, those embraced did not follow in their
course; and when a certain other day [78] was almost tripled in duration, even
in twenty whole hours [79] , either the universe retraced contrary routes for so
long a time, and (was) turned back by the thus very most supernatural backward
revolutions; or the sun, in its own course, having contracted its five-fold
motion in ten hours, retrogressively again retraced it in the other ten hours,
by traversing a sort of new route. This thing indeed naturally astounded even
Babylonians [80] , and, without battle, brought them into subjection to
Hezekiah, as though he were a somebody equal to God, and superior to ordinary
men. And, by no means do I allege the great works in Egypt [81] , or certain
other Divine portents, which took place elsewhere, but the well-known and
celestial ones, which were renowned in every place and by all persons. But
Apollophanes is ever saying that these things are not true. At any rate then,
this is reported by the Persian sacerdotal legends, and to this day, Magi
celebrate the memorials of the threefold Mithrus [82] . But let him disbelieve
these things, by reason of his ignorance or his inexperience. Say to him,
however, "What do you affirm concerning the eclipse, which took place at the
time of the saving Cross [83] ?" For both of us at that time, at Heliopolis,
being present, and standing together, saw the moon approaching the sun, to our
surprise (for it was not appointed time for conjunction); and again, from the
ninth hour to the evening, supernaturally placed back again into a line opposite
the sun. And remind him also of something 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 again, both the contact and the
re-clearing [84] , not taking place from the same point, but from that
diametrically opposite. So great are the supernatural things of that appointed
time, and possible to Christ alone, the Cause of all, Who worketh great things
and marvellous, of which there is not number. SECTION III. These things say, if
occasion serves, and if possible, O Apollophanes, refute them, and to me, who
was then both present with thee, and saw and judged and wondered with thee at
them all. And in truth Apollophanes begins prophesying at that time, I know not
whence, and to me he said, as if conjecturing the things taking place, "these
things, O excellent Dionysius, are requitals of Divine deeds." Let so much be
said by us by letter; but you are capable, both to supply the deficiency, and to
bring eventually to God that distinguished man, who is wise in many things, and
who perhaps will not disdain to meekly learn the truth, which is above wisdom,
of our religion.


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  CHAPTER 8: LETTER VIII. TO DEMOPHILUS, THERAPEUTES. ABOUT MINDING ONES OWN BUSINESS, AND KINDNESS.
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SECTION I. The histories of the Hebrews say, O noble Demophilus, that, even that
holy, distinguished Moses was deemed worthy of the Divine manifestation on
account of his great meekness [85] . And, if at any time they describe him as
being excluded from the vision [86] of God, they do not cast him out from God
for his meekness. But they say that when speaking very rashly, and opposing the
Divine Counsels, Jehovah was angry with him with wrath. But when they make him
proclaimed by his God-discerned deserts, he is proclaimed, from his pre-eminent
imitation of the Good. For he was very meek, and on this account is called
"Servant of God," and deemed more fit for vision of God than all Prophets. Now,
when certain envious [87] people were contending with him and Aaron, about the
High Priesthood and government of the tribes, he was superior to all love of
honour, and love of rule, and referred the presidency over the people to the
Divine judgment. And, when they even rose up against him, and reproaching him
concerning the precedency, were threatening him, and were already almost upon
him, the meek man invoked the Good for preservation, but very suitably asserted
that he would be guiltless of all evils to the governed. For he knew that it is
necessary, that the familiar with God the Good should be moulded, as far as is
attainable, to that which is specially most like the Good, and should be
conscious within himself of the performance of deeds of good friendship. And
what made David [88] , the father of God, a friend of God? Even for being good
and generous towards enemies [89] . The Super-Good, and the Friend of Good says
-- "I have found a man after mine own heart." Further also, a generous
injunction was given, to care for even one's enemy's beasts of burden [90] . And
Job [91] was pronounced just, as being free from injury. And Joseph [92] did not
take revenge upon the brethren who had plotted against him; and Abel, at once,
and without suspicion, accompanied the fratricide. And the Word of God proclaims
all the good as not devising evil things [93] , not doing them [94] , but
neither being changed from the good, by the baseness of others [95] , but, on
the contrary, after the example of God [96] , as doing good to, and throwing
their shield over the evil; and generously calling them to their own abundant
goodness, and to their own similitude. But let us ascend higher, not proclaiming
the gentleness of holy men, nor kindness of philanthropic angels, who take
compassion upon nations, and invoke good [97] on their behalf, and punish the
destructive and devastating mobs, and, whilst being grieved over calamities, yet
rejoice over the safety of those who are being called back to things good [98] ;
nor whatever else the Word of God teaches concerning the beneficent angels [99]
; but, whilst in silence welcoming the beneficent rays of the really good and
super-good Christ, by them let us be lighted on our path, to His Divine works of
Goodness. For assuredly is it not of a Goodness inexpressible and beyond
conception, that He makes all things existing to be, and brought all things
themselves to being, and wishes all things ever to become near to Himself, and
participants of Himself, according to the aptitude of each? And why? Because He
clings lovingly to those who even depart from Him, and strives [100] and
beseeches not to be disowned by those beloved who are themselves coy; and He
bears with those who heedlessly reproach Him [101] , and Himself makes excuse
for them, and further promises to serve them, and runs towards and meets [102]
even those who hold themselves aloof, immediately that they approach; and when
His entire self has embraced their entire selves, He kisses them, and does not
reproach them for former things, but rejoices over the present, and holds a
feast, and calls together the friends, that is to say, the good, in order that
the household may be altogether rejoicing. (But, Demophilus, of all persons in
the world, is at enmity with, and very justly rebukes, and teaches beautiful
things to, good men, and rejoices.) "For how," He says, "ought not the good to
rejoice over safety of the lost, and over life of those who are dead." And, as a
matter of course, He raises upon His shoulders that which with difficulty has
been turned from error, and summons the good angels to rejoicing, and is
generous to the unthankful, and makes His sun to rise upon evil and good, and
presents His very soul [103] as an offering on behalf of those who are fleeing
from Him. But thou, as thy letters testify, I do not know how, being in thy
senses, hast spurned one fallen down before the priest, who, as thou sayest, was
unholy and a sinner. Then this one entreated and confessed that he has come for
healing of evil deeds, but thou didst not shiver, but even insolently didst
cover with abuse the good priest, for shewing compassion to a penitent, and
justifying the unholy. And at last, thou saidst to the priest, "Go out with thy
like"; and didst burst, contrary to permission, into the sanctuary, and
defiledst the Holy of holies, and writest to us, that "I have providentially
preserved the things sacred, which were about to be profaned, and am still
keeping them undefiled." Now, then, hear our view. It is not lawful that a
priest should be corrected by the Leitourgoi, who are above thee, or by the
Therapeutae, who are of the same rank with thee; even though he should seem to
act irreverently towards things Divine, and though he should be convicted of
having done some other thing forbidden. For, if want of order, and want of
regulation, is a departure from the most Divine institutions and decrees, it is
not reasonable that the divinely transmitted order should be changed on God's
behalf. For Almighty God is not divided against Himself, for, "how then shall
His kingdom stand [104] ?" And if the judgment is of God, as the Oracles affirm
[105] , and the priests are angels and interpreters, after the hierarchs, of the
Divine judgments, learn from them through whom thou wast deemed worthy to be a
Therapeutes, through the intermediate Leitourgoi, when opportunity serves, the
things Divine suitable for thyself [106] . And do not the Divine Symbols
proclaim this, for is not the Holy of holies altogether simply separated from
all, and the order of the consecrators is in closer proximity to it than the
rank of the priests, and following these, that of the Leitourgoi. But the gates
of the sanctuary are bounded by the appointed Therapeutae, within which they are
both ordained, and around which they stand, not to guard them, but for order,
and teaching of themselves that they are nearer the people than the priesthood.
Whence the holy regulation of the priests orders them to participate in things
Divine, enjoining the impartation of these to others, that is to say, the more
inward. For even those who always stand around the Divine Altar, for a
symbolical purpose, see and hear things Divine revealed to themselves in all
clearness; and advancing generously to things outside the Divine Veils, they
shew, to the subject Therapeutae, and to the holy people, and to the orders
under purification, according to their meetness, things holy which had been
beautifully guarded without pollution, until thou didst tyrannically burst into
them, and compelledst the Holy of holies, against its will, to be strutted over
by thee, and thou sayest, that thou holdest and guardest the sacred things,
although thou neither hast known, nor heard, nor possessest any of the things
belonging to the priests; as neither hast thou known the truth of the Oracles,
whilst cavilling about them each day to subversion of the hearers. And even if
same civil Governor undertook what was not commanded him by a King, justly would
any one of the subordinates standing by be punished who dared to criticise the
Governor, when justifying, or condemning any one; (for I do not go so far as to
say to vituperate), and at the same time thought to cast him from his
government; but thou, man, art thus rash in what concerns the affairs of the
meek and good, and his hierarchical jurisdiction. We are bound to say these
things, when any one undertakes what is above his rank, and at the same time
thinks that he acts properly. For this is not within the powers of any one. For
what was Ozias [107] doing out of place, when offering incense to Almighty God?
and what Saul [108] in sacrificing? Yea, further, what were those domineering
demons [109] , who were truly proclaiming the Lord Jesus God? But every one who
meddles with other people's business, is outlawed by the Word of God; and each
one shall be in the rank of his own service, and alone the High Priest [110]
shall enter into the Holy of holies, and once only throughout the year [111] ,
and this in the full legal hierarchical purification [112] . And the priests
[113] encompass the holy things, and the Levites must not touch the holy things,
lest they die. And Jehovah was angry with wrath at the rashness of Ozias, and
Mariam [114] becomes leprous, because she had presumed to lay down laws for the
lawgiver. And the demons fastened on the sons of Sceva, and He says, "I did not
send them, yet they ran, and I spake not to them yet they prophesied [115] ."
"And the profane [116] who sacrifices to me a calf, (is) as he who slays a dog,"
and to speak briefly, the all-perfect justice of Almighty God does not tolerate
the disregarders of law, but whilst they are saying "in Thy [117] Name, we
ourselves did many wonderful works," He retorts, "And I know you not; go from Me
all ye workers of lawlessness." So that it is not permissible, as the holy
Oracles say, even to pursue things that are just, when not according to order
[118] , but each must keep to himself [119] , and not meditate things too high
and too deep for him [120] , but contemplate alone things prescribed for him
according to order. SECTION II. " What then," thou sayest, "is it not necessary
to correct the priests who are acting irreverently, or convicted of something
else out of place, but to those only, who glory in law, shall it be permitted to
dishonour Almighty God [121] , through the transgression of the Law? "And how
are the priests interpreters [122] of Almighty God? For, how do they announce to
the people the Divine virtues, who do not know the power of them? or how do
they, who are in darkness [123] , communicate light? Further, how do they impart
the Divine Spirit, who, by habit and truth do not believe whether there is a
Holy Spirit [124] ? Now I will give thee an answer to these things. For truly my
Demophilus is not an enemy, nor will I tolerate that thou shouldst be
overreached by Satan. For each rank of those about God, is more godlike than
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 not understand
the nearness topically, but according to God-receptive aptitude. If, then, the
order of the priests is the illuminating, entirely has he fallen from the
priestly rank and power, who does not illuminate, or perhaps rather (he becomes)
the unilluminated. And he seems, to me at least, rash who, being such,
undertakes the priestly functions, and has no fear, and does not blush, when
performing things Divine, contrary to propriety, and fancying that God does not
know the very things of which he is conscious in himself, and thinks to mislead
Him Who is falsely called by him Father, and presumes to repeat his cursed
blasphemies (for I would not say prayers) over the Divine symbols, after the
example of Christ. This one is not a priest, -- No! -- but devilish -- crafty --
a deceiver of himself -- and a wolf to the people of God, clothed in sheep's
clothing. SECTION III. But, it is not to Demophilus that it is permitted to put
these things straight. For, if the Word of God commands to pursue just things
justly [125] (but to pursue just things is, when any one wishes to distribute to
each one things that are meet), this must be pursued by all justly, not beyond
their own meetness or rank [126] ; since even to angels it is just that things
meet be assigned and apportioned, but not from us, O Demophilus, but through
them to us, of God, and to them through the angels who are still more
pre-eminent. And to speak shortly, amongst all existing things their due is
assigned through the first to the second, by the well-ordered and most just
forethought of all. Let those, then, who have been ordered by God to superintend
others, distribute after themselves their due to their inferiors. But, let
Demophilus apportion their due to reason and anger and passion; and let him not
maltreat the regulation of himself, but let the superior reason bear rule over
things inferior. For, if one were to see, in the market-place, a servant abusing
a master, and a younger man, an elder; or also a son, a father; and in addition
attacking and inflicting wounds, we should seem even to fail in reverence if we
did not run and succour the superior, even though perhaps they were first guilty
of injustice; how then shall we not blush, when we see reason maltreated by
anger and passion, and cast out of the sovereignty given by God; and when we
raise in our own selves an irreverent and unjust disorder, and insurrection and
confusion? Naturally, our blessed Law-giver from God does not deem right that
one should preside over the Church of God, who has not already well presided
over his own house [127] . For, he who has governed himself will also govern
another; and who, another, will also govern a house; and who, a house, also a
city; and who, a city, also a nation. And to speak briefly as the Oracles
affirm, "he who is faithful in little, is faithful also in much," and "he who is
unfaithful in little, is unfaithful also in much." SECTION IV. Thyself, then,
assign their due limit to passion and anger and reason. And to thyself, let the
divine Leitourgoi assign the due limit, and to these, the priests, and to the
priests, hierarchs, and to the hierarchs, the Apostles and the successors of the
Apostles. And if, perchance, any, even among these, should have failed in what
is becoming, he shall be put right by the holy men of the same rank; and rank
shall not be turned against rank, but each shall be in his own rank, and in his
own service. So much for thee, from us, on behalf of knowing and doing one's own
business. But, concerning the inhuman treatment towards that man, whom thou
callest "irreverent and sinner," I know not how I shall bewail the scandal of my
beloved. For, of whom dost thou suppose thou wast ordained Therapeutes by us?
For if it were not of the Good, it is necessary that thou shouldst be altogether
alien from Him and from us, and from our whole religion, and it is time for thee
both to seek a God, and other priests, and amongst them to become brutal rather
than perfected, and to be a cruel minister of thine own fierceness. For, have we
ourselves, forsooth, been perfected to the altogether Good, and have no need of
the divine compassion for ourselves [128] , or do we commit the double sin [129]
, as the Oracles say, after the example of the unholy, not knowing in what we
offend, but even justifying ourselves and supposing we see, whilst really not
seeing [130] ? Heaven was startled at this, and I shivered, and I distrust
myself. And unless I had met with thy letters (as know well I would I had not),
they would not have persuaded me if indeed any other had thought good to
persuade me concerning thee, that Demophilus supposes, that Almighty God, Who is
good to all, is not also compassionate towards men, and that he himself has no
need of the Merciful or the Saviour; yea further, he deposes those priests who
are deemed worthy, through clemency, to bear the ignorances of the people, and
who well know, that they also are compassed with infirmity. But, the supremely
Divine Priest pursued a different (course), and that as the Oracles say, from
being separate of sinners, and makes the most gentle tending of the sheep a
proof of the love towards Himself; and He stigmatizes as wicked, him who did not
forgive his fellow-servant the debt, nor impart a portion of that manifold
goodness, graciously given to himself; and He condemns him to enjoy his own
deserts, which both myself and Demophilus must take care to avoid. For, even for
those who were treating Him impiously, at the very time of His suffering, He
invokes remission from the Father; and He rebukes even the disciples, because
without mercy they thought it right to convict of impiety the Samaritans who
drove Him away. This, indeed, is the thousand times repeated theme of thy
impudent letter (for thou repeatest the same from beginning to end), that thou
hast avenged, not thyself, but Almighty God. Tell me (dost thou avenge) the Good
by means of evil?SECTION V.Avaunt! We have not a High Priest, "Who cannot be
touched with our infirmities, but is both without sin and merciful." "He shall
not strive nor cry, and is Himself meek, and Himself propitiatory for our sins;
so that we will not approve your unenviable attacks, not if you should allege a
thousand times your Phineas and your Elias. For, when the Lord Jesus heard these
things, He was displeased with the disciples, who at that time lacked the meek
and good spirit. For, even our most divine preceptor teaches in meekness those
who opposed themselves to the teaching of Almighty God. For, we must teach, not
avenge ourselves upon, the ignorant, as we do not punish the blind, but rather
lead them by the hand. But thou, after striking him on the cheek, rustiest upon
that man, who is beginning to rise to the truth, and when he is approaching with
much modesty, thou insolently kickest him away (certainly, this is enough to
make one shudder), whom the Lord Christ, as being good, seeks, when wandering
upon the mountains, and calls to Him, when fleeing from Him, and when, with
difficulty, found, places upon His shoulders. Do not, I pray, do not let us thus
injuriously counsel for ourselves, nor drive the sword against ourselves. For
they, who undertake to injure any one, or on the contrary to do them good, do
not always effect what they wish, but for themselves, when they have brought
into their house vice or virtue, will be filled either with Divine virtues, or
ungovernable passions. And these indeed, as followers and companions of good
angels, both here and there, with all peace and freedom from all evil, will
inherit the 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 their own peace, and here, and after death, will be companions
with cruel demons. For which reason, we have an earnest desire to become
companions of God, the Good, and to be ever with the Lord, and not to be
separated, along with the evil, from the most Just One, whilst undergoing that
which is due from ourselves, which I fear most of all, and pray to have no share
in anything evil. And, with your permission, I will mention a divine vision of a
certain holy man, and do not laugh, for I am speaking true. SECTION VI.When I
was once in Crete, the holy Carpus [131] entertained me, -- a man, of all
others, most fitted, on account of great purity of mind, for Divine Vision. Now,
he never undertook the holy celebrations of the Mysteries, unless a propitious
vision were first manifested to him during his preparatory devout prayers. He
said then, when some one of the unbelievers had at one time grieved him (and his
grief was, that he had led astray to ungodliness a certain member of the Church,
whilst the days of rejoicing were still being celebrated for him); that he ought
compassionately to have prayed on behalf of both, and taking God, the Saviour,
as his fellow-helper, to convert the one, and to overcome the other by goodness
[132] , and not to have ceased warning them so long as he lived until this day;
and thus to lead them to the knowledge of God, so that the things disputed by
them might be clearly determined, and those, who were irrationally bold, might
be compelled to be wiser by a judgment according to law. Now, as he had never
before experienced this, I do not know how he then went to bed with such a
surfeit of ill-will and bitterness. In this evil condition he went to sleep, for
it was evening, and at midnight (for he was accustomed at that appointed hour to
rise, of his own accord, for the Divine melodies) he arose, not having enjoyed,
undisturbed, his slumbers, which were many and continually broken; and, when he
stood collected for the, Divine Converse, he was guiltily vexed and displeased,
saying, that it was not just that godless men, who pervert the straight ways of
the Lord, should live. And, whilst saying this, he besought Almighty God, by
some stroke of lightning, suddenly, without mercy, to cut short the lives of
them both. But, whilst saying this, he declared, that he seemed to see suddenly
the house in which he stood, first torn asunder, and from the roof divided into
two in the midst, and a sort of gleaming fire before his eyes (for the place
seemed now under the open sky) borne down from the heavenly region close to him;
and, the heaven itself giving way, and upon the back of the heaven, Jesus, with
innumerable angels, in the form of men, standing around Him. This indeed, he
saw, above, and himself marvelled; but below, when Carpus had bent down, he
affirmed that he saw the very foundation ripped in two, to a sort of yawning and
dark chasm, and those very men, upon whom he had invoked a curse, standing
before his eyes, within the mouth of the chasm, trembling, pitiful, only just
not yet carried down by the mere slipping of their feet; and from below the
chasm, serpents, creeping up and gliding from underneath, around their feet, now
contriving to drag them away, and weighing them down, and lifting them up, and
again inflaming or irritating with their teeth or their tails, and all the time
endeavouring to pull them down into the yawning gulf; and that certain men also
were in the midst, co-operating with the serpents against these men, at once
tearing and pushing and beating them down. And they seemed to be on the point of
falling, partly against their will, partly by their will; almost overcome by the
calamity, and at the same time resigned. And Carpus said, that he himself was
glad, whilst looking below, and that he was forgetful of the things above;
further, that he was vexed and made light of it, because they had not already
fallen, and that he often attempted to accomplish the fact, and that, when he
did not succeed, he was both irritated and cursed. And, when with difficulty he
raised himself, he saw the heaven again, as he saw it before, and Jesus, moved
with pity at what was taking place, standing up from His supercelestial throne,
and descending to them, and stretching a helping hand, and the angels,
co-operating with Him, taking hold of the two men, one from one place and
another from, another, and the Lord Jesus said to Carpus, whilst His hand was
yet extended, "Strike against Me in future, for I am ready, even again, to
suffer for the salvation of men; and this is pleasing to Me, provided that other
men do not commit sin. But see, whether it is well for thee to exchange the
dwelling in the chasm, and with serpents, for that with God, and the good and
philanthropic angels." These are the things which I heard myself, and believe to
be true.TITUS.ZENAS, one of the seventy-two disciples, who was versed in the
science of law, wrote a life of Titus, and says that he was descended from the
family of Minos, King of Crete. Titus gave himself to the study of Homer and
Philosophy till his twentieth year, when he heard a voice from heaven, which
told him to quit this place and save his soul. He waited one year, to test the
truth of the voice, and then had a revelation which bade him read the Hebrew
Scriptures. Opening Isaiah, his eye fell on chapter xli. vv 1-5. He was then
sent to Jerusalem by the pro-consul of Crete to report upon the reality of the
miracles said to be performed by Jesus Christ. He saw our Saviour, and His
miracles, and believed; and became one of the seventy-two. He witnessed the
Passion and Ascension; the Apostles consecrated him, and sent him with Paul,
whom he attended to Antioch, to Seleucia and to Crete, where Rutilus,
pro-consul, was baptized, and Titus appointed Bishop. In A.D.64, St. Paul
addressed his Epistle to Titus, and about the same time Dionysius also, this
letter. Dexter records that Titus visited Spain, and that Pliny, the younger,
was converted to the Faith by Titus. He consecrated the second Bishop of
Alexandria, and died at the age of 94.


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  CHAPTER 9: LETTER IX. TO TITUS, HIERARCH, ASKING BY LETTER WHAT IS THE HOUSE OF WISDOM, WHAT THE BOWL, AND WHAT ARE ITS MEATS AND DRINKS?
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SECTION I. I do not know, O excellent Titus, whether the holy Timothy departed,
deaf to some of the theological symbols which were explained by me. But, in the
Symbolic Theology, we have thoroughly investigated for him all the expressions
of the Oracles concerning God, which appear to the multitude to be monstrous.
For they give a colour of incongruity dreadful to the uninitiated souls, when
the Fathers of the unutterable 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 Mysteries. For, we contemplate them only through the sensible symbols
that have grown upon them. We must then strip them, and view them by themselves
in their naked purity. For, thus contemplating them, we should reverence a
fountain of Life flowing into Itself -- viewing It even standing by Itself, and
as a kind of single power, simple, self-moved, and self-worked, not abandoning
Itself, but a knowledge surpassing every kind of knowledge, and always
contemplating Itself, through Itself. We thought it necessary then, both for him
and for others, that we should, as far as possible, unfold the varied forms of
the Divine" representations of God in symbols. For, with what incredible and
simulated monstrosities are its external, forms filled? For instance, with
regard to the superessential Divine generation, representing a body of God
corporally generating God; and describing a word flowing out into air from a
man's heart, which eructates it, and a breath, breathed forth from a mouth; and
celebrating God-bearing bosoms embracing a son of God, bodily; or representing
these things after the manner of plants, and producing certain trees, and
branches, and flowers and roots, as examples; or fountains of waters y, bubbling
forth; or seductive light productions of reflected splendours; or certain other
sacred representations which explain superessential descriptions of God; but
with regard to the intelligible providences of Almighty God, either gifts,
manifestations, or powers, or properties, or repose, or abidings, or
progressions, or distinctions, or unions, clothing Almighty God in human form,
and in the varied shape of wild beasts and other living creatures, and plants,
and stones; and attributing to Him ornaments of women, or weapons of savages;
and assigning working in clay, and in a furnace, as it were to a sort of
artisan; and placing under Him, horses and chariots and thrones; and spreading
before Him certain dainty meats delicately cooked; and representing Him as
drinking, and drunken, and sleeping, and suffering from excess. What would any
one say concerning the angers, the griefs, the various oaths, the repentances,
the curses, the revenges, the manifold and dubious excuses for the failure of
promises, the battle of giants in Genesis, during which He is said to scheme
against those powerful and great men, and this when they were contriving the
building, not with a view to injustice towards other people, but on behalf of
their own safety? And that counsel devised in heaven to deceive and mislead
Achab [133] ; and those mundane and meritricious passions of the Canticles; and
all the other sacred compositions which appear in the description of God, which
stick at nothing, as projections, and multiplications of hidden things, and
divisions of things one and undivided, and formative and manifold forms of the
shapeless and unformed; of which, if any one were able to see their inner hidden
beauty, he will find every one of them mystical and Godlike, and filled with
abundant theological light. For let us not think, that the appearances of the
compositions have been formed for their own sake, but that they shield the
science unutterable and invisible to the multitude, since things all-holy are
not within the reach of the profane, but are manifested to those only who are
genuine lovers of piety, who reject all childish fancy respecting the holy
symbols, and are capable to pass with simplicity of mind, and aptitude of
contemplative faculty, to the simple and supernatural and elevated truth of the
symbols. Besides, we must also consider this, that the teaching, handed down by
the Theologians is two-fold -- one, secret and mystical -- the other, open and
better known -- one, symbolical and initiative -- the other, philosophic and
demonstrative; -- and the unspoken is intertwined with the spoken. The one
persuades, and desiderates the truth of the things expressed, the other acts and
implants in Almighty God, by instructions in mysteries not learnt by teaching.
And certainly, neither our holy instructors, nor those of the law, abstain from
the God-befitting symbols, throughout the celebrations of the most holy
mysteries. Yea, we see even the most holy Angels, mystically advancing things
Divine through enigmas; and Jesus Himself, speaking the word of God in parables,
and transmitting the divinely wrought mysteries, through a typical spreading of
a table. For, it was seemly, not only that the Holy of holies should be
preserved undefiled by the multitude, but also that the Divine knowledge should
illuminate the human life, which is at once indivisible and divisible, in a
manner suitable to itself; and to limit the passionless part of the soul to the
simple, and most inward visions of the most godlike images; but that its
impassioned part should wait upon, and, at the same time, strive after, the most
Divine coverings, through the pre-arranged representations of the typical
symbols, as such (coverings) are, by nature, congenial to it. And all those who
are hearers of a distinct theology without symbols, weave in themselves a sort
of type, which conducts them to the conception of the aforesaid theology.
SECTION II. But also the very order of the visible universe sets forth the
invisible things of Almighty God, as says both Paul and the infallible Word.
Wherefore, also, the Theologians view some things politically and legally, but
other things, purely and without flaw; and some things humanly, and mediately,
but other things supermundanely and perfectly; at one time indeed, from the laws
which are manifest, and at another, from the institutions which are unmanifest,
as befits the holy writings and minds and souls under consideration. For the
whole statement lying before them, and all its details, does not contain a bare
history, but a vivifying perfection. We must then, in opposition to the vulgar
conception concerning them, reverently enter within the sacred symbols, and not
dishonour them, being as they are, products and moulds of the Divine
characteristics, and manifest images of the unutterable and supernatural
visions. For, not only are the superessential lights, and things intelligible,
and, in one word, things Divine, represented in various forms through the
typical symbols, as the superessential God, spoken of as fire, and the
intelligible Oracles of Almighty God, as flames of fire; but further, even the
godlike orders of the angels, both contemplated and contemplating, are described
under varied forms, and manifold likenesses, and empyrean shapes. And
differently must we take the same likeness of fire, when spoken with regard to
the inconceivable God; and differently with regard to His intelligible
providences or words; and differently respecting the Angels. The, one as causal,
but the other as originated, and the third as participative, and different
things differently, as their contemplation, and scientific arrangements suggest.
And never must we confuse the sacred symbols haphazard, but we must unfold them
suitably to the causes, or the origins, or the powers, or the orders, or the
dignities of which they are explanatory tokens. And, in order that I may not
extend my letter beyond the bounds of propriety, let us come at once to the very
question propounded by you; and we affirm that every nourishment is perfective
of those nourished, filling up their imperfection and their lack, and tending
the weak, and guarding their lives, making to sprout, and renewing and
bequeathing to them a vivifying wellbeing; and in one word, urging the
slackening and imperfect, and contributing towards their comfort and perfection.
SECTION III. Beautifully then, the super-wise and Good Wisdom is celebrated by
the Oracles, as placing a mystical bowl, and pouring forth its sacred drink, but
first setting forth the solid meats, and with a loud voice Itself benignly
soliciting those who seek It. The Divine Wisdom, then, sets forth the two-fold
food; one indeed, solid and fixed, but the other liquid and flowing forth; and
in a bowl furnishes Its own providential generosities. Now the bowl, being
spherical and open, let it be a symbol of the Providence over the whole, which
at once expands Itself and encircles all, without beginning and without end. But
since, even while going forth to all, It remains in Itself, and stands fixed in
unmoved sameness; and never departing from Itself, the bowl also itself stands
fixedly and unmovably. But Wisdom is also said to build a house for itself, and
in it to set forth the solid meats and drinks, and the bowl, so that it may be
evident to those who understand things Divine in a manner becoming God, that the
Author of the being, and of the well being, of all things, is both an
all-perfect providence, and advances to all, and comes into being in everything,
and embraces them all; and on the other hand, He, the same, in the same, par
excellence, is nothing in anything at all, but overtops the whole, Himself being
in Himself, identically and always; and standing, and remaining, and resting,
and ever being in the same condition and in the same way, and never becoming
outside Himself, nor falling from His own session, and unmoved abiding, and
shrine, -- yea even, in it, benevolently exercising His complete and all-perfect
providences, and whilst going forth to all, remaining by Himself alone, and
standing always, and moving Himself; and neither standing, nor moving Himself,
but, as one might say, both connaturally and supernaturally, having His
providential energies, in His steadfastness, and His steadiness in His
Providence. SECTION IV. But what is the solid food and what the liquid? For the
Good Wisdom is celebrated as at once bestowing and providing these. I suppose
then, that the solid food is suggestive of the intellectual and abiding
perfection and sameness, within which, things Divine are participated as a
stable, and strong, and unifying, and indivisible knowledge, by those
contemplating organs of sense, by which the most Divine Paul, after partaking of
wisdom, imparts his really solid nourishment; but that the liquid is suggestive
of the stream, at once flowing through 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 God.
Wherefore the divine and spiritually perceived Oracles are likened to dew, and
water, and to milk, 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. For these things, the Divine Wisdom
gives to those approaching it, and furnishes and fills to overflowing, a stream
of ungrudging and unfailing good cheer. This, then, is the veritable good cheer;
and, on this account, it is celebrated, as at once life-giving and nourishing
and perfecting. SECTION V. According to this sacred explanation of good cheer,
even Almighty God, Himself the Author of all good things, is said to be
inebriated, by reason of the super-full, and beyond conception, and ineffable,
immeasurableness, of the good cheer, or to speak more properly, good condition
of Almighty God. For, as regards us, in the worst sense, drunkenness is both an
immoderate repletion, and being out of mind and wits; so, in the best sense,
respecting God, we ought not to imagine drunkenness as anything else beyond the
super-full immeasurableness of all good things pre-existing in Him as Cause.
But, even in respect to being out of wits, which follows upon drunkenness, we
must consider the pre-eminence of Almighty God, which is above conception, in
which He overtops our conception, as being above conception and above being
conceived, and above being itself; and in short, Almighty God is inebriated
with, and outside of, all good things whatever, as being at once a super-full
hyperbole of every immeasurableness of them all; and again, as dwelling outside
and beyond the whole. Starting then from these, we will take in the same fashion
even the feasting of the pious, in the Kingdom of Almighty God. For He says, the
King Himself will come and make them recline, and will Himself minister to them.
Now these things manifest a common and concordant communion of the holy, upon
the good things of God, and a church of the first born, whose names are written
in heavens; and spirits of just men made perfect by all good things, and replete
with all good things; and the reclining, we imagine, a cessation from their many
labours, and a life without pain; and a godly citizenship in light and place of
living souls, replete with every holy bliss, and an ungrudging provision of
every sort of blessed goods; within which they are filled with every delight;
whilst Jesus both makes them recline, and ministers to them, and furnishes this
delight; and Himself bequeaths their everlasting rest; and at once distributes
and pours forth the fulness of good things. SECTION VI.But, I well know you will
further ask that the propitious sleep of Almighty God, and His awakening, should
be explained. And, when we have said, that the superiority of Almighty God, and
His incommunicability with the objects of His Providence is a Divine sleep, and
that the attention to His Providential cares of those who need His discipline,
or His preservation, is an awakening, you will pass to other symbols of the Word
of God. Wherefore, thinking it superfluous that by running through the same
things to the same. persons, we should seem to say different things, and, at the
same time, conscious that you assent to things that are good, we finish this
letter at what we have said, having set forth, as I think, more than the things
solicited in your letters. Further, we send the whole of our Symbolical
Theology, within which you will find, together with the house of wisdom, also
the seven pillars investigated, and its solid food divided into sacrifices and
breads. And what is the mingling of the wine; and again, What is the sickness
arising from the inebriety of Almighty God? and in fact, the things now spoken
of are explained in it more explicitly. And it is, in my judgment, a correct
enquiry into all the symbols of the Word of God, and agreeable to the sacred
traditions and truths of the Oracles.


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  CHAPTER 10: LETTER X. TO JOHN, THEOLOGOS, APOSTLE AND EVANGELIST, IMPRISONED IN THE ISLE OF PATMOS.
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I salute thee, the holy soul! O beloved one! and this for me is more appropriate
than for most. Hail! O truly beloved! And to the truly Loveable and Desired,
very beloved! Why should it be a marvel, if Christ speaks truly, and the unjust
banish His disciples from their cities [134] , themselves bringing upon
themselves their due, and the accursed severing themselves, and departing from
the holy. Truly things seen are manifest images of things unseen. For, neither
in the ages which are approaching, will Almighty God be Cause of the just
separations from Himself, but they by having separated themselves entirely from
Almighty God; even as we observe the others, becoming here already with Almighty
God, since being lovers of truth, they depart from the proclivities of things
material, and love peace in a complete freedom from all things evil, and a
Divine love of all things good; and start their purification, even from the
present life, by living, in the midst of mankind, the life which is to come, in
a manner suitable to angels, with complete cessation of passion, and deification
and goodness, and the other good attributes. As for you then, I would never be
so crazy as to imagine that you feel any suffering; but I am persuaded that you
ate sensible of the bodily sufferings merely to appraise them. But, as for those
who are unjustly treating you, and fancying to imprison, not correctly, the sun
of the Gospel, whilst fairly blaming them, I pray that by separating themselves
from those things which they are bringing upon themselves they may be turned to
the good, and may draw you to themselves, and may participate in the light. But
for ourselves, the contrary will not deprive us of the all-luminous ray of John,
who are even now about to read the record, and the renewal of this, thy true
theology: but shortly after (for I will say it, even though it be rash), about
to be united to you yourself. For, I am altogether trustworthy, from 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 to the Asiatic
coast, and will perform there imitations of the good God, and will transmit them
to those after you.


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  CHAPTER 11: LETTER XI. DIONYSIUS TO APOLLOPHANES, PHILOSOPHER.
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At length I send a word to thee, O Love of my heart, and recall to thy memory
the many anxieties and solicitudes, which I have formerly undergone on thy
account." For thou rememberest with what a mild and benevolent disposition I
have been accustomed to rebuke thy obstinacy in error, although with scant
reason, in order that I might uproot those vain opinions with which thou wast
deceived. But now, adoring the supreme toleration of the Divine long-suffering
towards thee, I offer thee my congratulations, O part of my soul, now that you
are turning your eyes to your soul's health. For, even the very things which
formerly you delighted to spurn, you now delight to affirm; and the things that
you used to reject with scorn, you now delight to enforce. For, often have I set
before you, and that with great precision, what even Moses committed to writing,
that man was first made by God, from mud, and the sins of the world were
punished by the flood, and in process of time, that the same Moses, united in
friendship with God, - performed many wonders, both in Egypt and the exodus from
Egypt, by the power and action of the same God. Nor Moses only, but other divine
prophets subsequently, published similar things, not infrequently, who long
before foretold that God should take the nature of man from a Virgin. To which
statement of mine, not once, but often, you replied, that you did not know
whether these things were true, and that you were entirely ignorant, even who
that Moses was, and whether he was white or black. Further, that you rejected
with scorn the Gospel of Jesus Christ, Who is God of all Majesty -- which you
used to call mine. Further, that Paul, the globe trotter, and a scatterer of
words, who was calling people from things terrestrial to things celestial, you
were unwilling to receive. Lastly, you reproach me, as a turncoat, who had left
the customs of my country's religion, 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 to divine deities, and the institutions of my fathers. But, after the
supernal light of the paternal glory of His own will sent the rays of His own
splendour upon the darkness of your mind, at once He put into my inmost heart,
that I should recall to your mind the whole counsel of God. How, for instance,
when we were staying in Heliopolis (I was then about twenty-five, and your age
was nearly the same as mine), on a certain sixth day, and about the sixth hour,
the sun, to our great surprise, became obscured, through the moon passing over
it, not because it is a god, but because a creature of God, when its very true
light was setting, could not bear to shine. Then I earnestly asked thee, what
thou, O man most wise, thought of it. Thou, then, gave such an answer as
remained fixed in my mind, and that no oblivion, not even that of the image of
death, ever allowed to escape. For, when the whole orb had been throughout
darkened, by a black mist of darkness, and the sun's disk had begun again to be
purged and to shine anew, then taking the table of Philip Aridaeus, and
contemplating the orbs of heaven, we learned, what was otherwise well known,
that an eclipse of the sun could not, at that time, occur. Next, we observed
that the moon approached the sun from the east, and intercepted its rays, until
it covered the whole; whereas, at other times, it used to approach from the
west. Further also, we noted that when it had reached the extreme edge of the
sun, and had covered the whole orb, that it then went back towards the east,
although that was a time which called neither for the presence of the moon, nor
for the conjunction of the sun. I therefore, O treasury of manifold learning,
since I was incapable of understanding so great a mystery, thus addressed thee
-- "What thinkest thou of this thing, O Apollophanes, mirror of learning?" "Of
what mysteries do these unaccustomed portents appear to you to be indications?"
Thou then, with inspired lips, rather than with speech of human voice, "These
are, O excellent Dionysius," thou saidst, "changes of things divine." At last,
when I had taken note of the day and year, and had perceived that, that time, by
its testifying signs, agreed with that which Paul announced to me, once when I
was hanging upon his lips, then I gave my hand to the truth, and extricated my
feet from the meshes of error. Which truth, henceforth, I, with admiration, both
preach and urge upon thee -- which is life and way, and true light, -- which
lighteth every man coming into this world, -- to which even thou at last, as
truly wise, hast yielded. For thou yieldedst to life when thou renounced death.
And surely thou hast, at length, acted in the best possible manner, if thou
shalt adhere henceforth to the same truth, so as to associate with us more
closely. For those lips will henceforth be on our side, by the splendour of
whose words, as blunting the edge of my mind, thou hast been accustomed by
pretexts brought from various quarters, and by a gorgeous glow of eloquence, to
vex the innermost recesses of our breast; -- yea, even sometimes to probe us
sharply by occasional stings of malice. Wherefore as formerly, as thou thyself
used to say, the knowledge of Christian doctrine, although savoury, was not
savoury to thee, but when you had brought yourself to it, merely to taste, it
shrank from your mental palate, and as it were, disdained to find a
resting-place in your stomach; so now, after you have acquired a heart,
intelligent and provident, elevate thyself to things supernal, and do not
surrender, for things that are not, things which really are. Therefore in
future, be so much more obstinate against those who have urged you to the false,
as you showed yourself perverse towards us, when we invited you, with all our
force, to the truth. For thus, I, in the Lord Jesus, Whose Presence is my being
and my life, will henceforth die joyful, since thou also livest in Him. End of
Dionysius the Areopagite. May his prayer be with us!


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  CHAPTER 12: PREFACE TO LITURGY.
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THIS Liturgy gives the doctrine of Dionysius in a liturgical form. The Greek
original might be restored from the writings of Dionysius. No one could
reasonably doubt that the Author of the Writings and the Liturgy was the same.
This Liturgy should be compared with the Coptic Liturgy of Dionysius, Bishop of
Athens, disciple of Paul, and with the Liturgy of St. Basil, adapted from this,
as used by the Uniat Copts, translated by the Marquess of Bute. In my opinion,
this Liturgy was written for the Therapeutae near Alexandria, described by Philo
in his "contemplative life," who were Christians; who occupied themselves with
the contemplation of the Divine Names, and the heavenly Hierarchy. It was
written not earlier than the death of James, Apostle and Martyr, A.D.42, and
probably not later than A.D.67; when Dionysius, at the request of St. Paul, left
Athens to meet the Apostle at Rome, for the purpose of being sent by him to
Gaul. A note of primitive antiquity is found in the description of the Church,
as "from one end of the earth to the other." There is no "one, only, holy,
Catholic, and Apostolic Orthodox Church," as in the later Liturgy of St. Basil.
Some expressions are obscure, from the Latin Version, and it would be rash,
without profound study, to venture to suggest the Greek text. In consequence of
this, and other Liturgies, and his excellent writings, Dionysius was frequently
commemorated in the diptychs as one of the Doctors of the Church.


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  CHAPTER 13: LITURGY OF ST. DIONYSIUS, BISHOP OF THE ATHENIANS .
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1st. The Prayer before the Pax [136] . Pr. [137] "O Lord God, Who art simplex,
not compound, and hidden in essence sublime! God the Father, from Whom all
paternity which is in heaven and earth is named [138] , Source of Divinity, of
those who participate in the Divine Nature, and Perfector of those who attain
perfection; Good above all good, and Beautiful above all beautiful; Peaceful
repose, Peace, Concord and Union of all souls; compose the dissensions which
divide us from one another, and lead them back to an union with charity, which
has a kind of similitude to Thy sublime essence: and as Thou art One above all,
and we, one, through the unanimity of a good mind; that we may be found before
Thee simplex and not divided, whilst celebrating this mystery; and that through
the embraces of Charity and bonds of Love, we may be spiritually one, both with
ourselves and with one another, through that Thy Peace pacifying all; through
the Grace and Compassion and Love towards man of Thine Only-begotten Son;
through Whom, and with Whom is due to Thee, glory, honour and dominion, with Thy
most holy Spirit." P. "Amen." Pr. "Pax" (to all). P. "And with thy spirit." D.
"Let each one give the Peace." P. "All." D. "Post." P. "Before Thee, O Lord."
Pr. "Giver of Holiness, and distributor of every good, O Lord, Who sanctifiest
every rational creature with sanctification, which is from Thee; sanctify,
through Thy Holy Spirit, us Thy servants, who bow before Thee; free us from all
servile passions of sin, from envy, treachery, deceit, hatred, enmities, and
from him, who works the same, that we may be worthy, holily to complete the
ministry of these life-giving Sacraments, through the heavenly Pontiff, Jesus
Christ, Thine Only-begotten Son, through Whom, and with Whom, is due to Thee,
glory and honour." P. "Amen." Pr. "Essentially existing, and from all ages;
Whose nature is incomprehensible, Who art near and present to all, without any
change of Thy sublimity; Whose goodness every existing thing longs for and
desires; the intelligible indeed, and creatures endowed with intelligence,
through intelligence; those endowed with sense, through their senses; Who,
although Thou art One essentially, nevertheless art present with us, and amongst
us, in this hour, in which Thou hast called and led us to these Thy holy
mysteries; and hast made us worthy to stand before the sublime throne of Thy
majesty, and to handle the sacred vessels of Thy ministry with our impure hands:
take away from us, O Lord, the cloke of iniquity in which we are enfolded, as
from Jesus, the son of Josedec the High Priest, Thou didst take away the filthy
garments, and adorn us with piety and justice, as Thou didst adorn him with a
vestment of glory; that clothed with Thee alone, as it were with a garment, and
being like temples crowned with glory, we may see Thee unveiled with a mind
divinely illuminated, and may feast, whilst we, by communicating therein, enjoy
this sacrifice set before us; and render to Thee glory and praise." P. "Amen."
D. "Let us stand becomingly." P. "The Mercies of God." Pr. "Charity." P. "And
with thy spirit." Pr. "Lift up your hearts." P. "We lift them to the Lord." Pr.
"Let us give thanks to the Lord." P. "It is meet and right." Priest (bending
low), "For truly the celebration of Thy benefits, O Lord, surpasses, the powers
of mind, of speech, and of thought; neither is sufficient every mouth, mind and
tongue, to glorify Thee worthily. For, by Thy word the heavens were made, and by
the breath of Thy mouth all the celestial powers; all the lights in the
firmament, sun 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 visible and sensible creature
praises Thee, and also that intellectual, placed above sensible perception.
Heaven and earth glorify Thee. Sea and air proclaim Thee. The sun, in his
course, praises Thee; the Moon, in her changes, venerates Thee. Troops of
Archangels, and hosts of Angels; those virtues, more sublime than the world and
mental faculty, send benedictions to Thine abode. Rays of light, eminent and
hidden, send their sanctus to Thy glory. Principalities and Orders praise Thee,
with their Jubilate. Powers and dominions venerate Thee. Virtues, Thrones and
Seats inaccessible exalt Thee. Splendours of light eternal -- mirrors without
flaw -- holy essences -- recipients of wisdom sublime -- beyond all,
investigators of the will hidden from all, in clearest modulations of inimitable
tones, and by voices becoming a rational creature; many eyed Cherubim of most
subtle movement, bless Thee. Seraphin, furnished with six wings intertwined, cry
Sanctus unto Thee. Those very ones, who veil their faces with their wings, and
cover their feet with wings, and flying on every side, and clapping with their
wings, (that they may not be devoured by Thy devouring fire) sing one to another
with equal harmony of all, sweet chants, pure from every thing material,
rendering to Thee, eternal glory; crying with one hymn, worthy of God, and
saying," P. "Holy, holy, holy." Priest (bending) -- "Holy art Thou, O God the
Father, Omnipotent, Maker and Creator of every creature -- Invisible and
visible, and sensible; Holy art Thou, O God, the Only-begotten Son, Power and
Wisdom of the Father, Lord and our Saviour Jesus Christ; Holy art Thou, O God,
the Holy Spirit, Perfector and Sanctifier of Saints. Triad, Holy and undivided:
-- co-essential and of equal glory, Whose compassion towards our race is most
effusive. Thou art holy, and making all things holy. Who didst not leave that,
our very race, in exile from Paradise, although in the meantime involved in
every kind of sin, but wast manifested to it by the Word, Who, in the presence
of the" world, suffered extreme poverty; it in very truth, He, the Word, took,
being made like to it in all things, sin excepted, that it might make Him
prepared beforehand unto holiness, and disposed for this life-giving feast.
(Raising his voice) Who being conceived, formed and configured by the Holy
Spirit, and from virgin blood of the Virgin Mary, holy genitrix of God, was born
indeed Man, and from the pure and most holy body of the same, and receiving
Deity in Flesh, whilst the law and properties of nature were preserved, but in a
manner beyond nature, and was acknowledged God in the Spirit, and Man in the
flesh; and inasmuch as the Word existed before the ages, from Thee, as was
worthy of God, was born, and by power and miracles, such as became the Maker of
all, was testified that He was such, from the very fact that He has freely
imparted a complete healing and a perfect salvation to the whole human race.
Likewise, in the end 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 Father; giving thanks, He blessed, sanctified, brake and gave
to His disciples, the holy Apostles, saying, "Take and eat from it and believe
that it is my body, that same, which for you and for many is broken and given,
for the expiation of faults, the remission of sins, and eternal life." P.
"Amen." Pr. "Likewise, in the same manner, over the cup also, which He mingled
with wine and water, He gave thanks, blessed, sanctified, and gave to the same
disciples and holy apostles, saying, Take, drink from it, all of you, and
believe that this is My blood of the new covenant, which is shed and given for
you and for many, for the expiation of faults, remission of sins, and eternal
life.'" P. "Amen." Pr. "Himself also, through the same holy Apostles, gave a
precept to the whole company and congregation of the faithful, saying, This do
to the memory of Me, and as oft as ye shall eat this bread and drink the
commixture which is in this cup, and shall celebrate this feast, ye shall
perform a commemoration of My death until I come.'" P. "Of Thy death, O Lord, we
perform a memorial." Pr. "Obeying, then, Thy sovereign precept, and celebrating
a commemoration of Thy death and resurrection, through this sacrifice in
perpetual mystery, we await also Thy second coming, the renovation of our race,
and the vivification of our mortality. For, not simply, but with glory worthy of
God, in Spirit ineffable, Thou wilt terribly come, and seated upon the lofty
throne of Thy majesty, Thou wilt exact the acknowledgment of Thy royal power,
from all things created and made: and justly, Thou wilt take vengeance for Thy
image upon those who have corrupted it through evil passions. This sacrifice,
here celebrated, we commemorate to Thee, O Lord, and the sufferings which Thou
didst endure on the Cross for us. Be propitious, O Good, and Lover of men, in
that hour full, of fear and trembling, to this congregation of those adoring
Thee, and to all sons of the holy Church, bought by Thy precious blood. May
coals of fire be kept from those who are tinged with Thy blood, and sealed by
Thy sacraments in Thy holy Name, as formerly the Babylonian flame from the
youths of the house of Hanania; for neither do we know others beside Thee, O
God, nor in other have we hope of attaining salvation, since indeed Thou art the
Helper and Saviour of our race; and on this account, our wise Church, through
all our lips and tongues, implores Thee, and through Thee, and with Thee, Thy
Father, saying" -- P. "Have mercy." Pr. "We also." D. "How tremendous is this
hour." (The Priest bending, says the prayer of the invocation of the Holy
Spirit.) Pr. "I invoke Thee, O God the Father, have mercy upon us, and wash
away, through Thy grace, the uncleanness of my evil deeds; destroy, through Thy
mercy, what I have done, worthy of wrath; for I do not extend my hands to Thee
with presumption, for I am not able even to look to heaven on account of the
multitude of my iniquities and the filth of my wickedness. But, strengthening my
mind, in Thy loving-kindness, grace and long-suffering, I crave Thy holy Spirit,
that Thou wouldst send Him upon me, and upon these oblations, here set forth,
and upon Thy faithful people." Pr. "Hear me, O Lord." P. "Kyrie eleison," three
times. Pr. "Through His alighting upon them, and His overshadowing, may He make
this bread indeed, living body, and procuring life to our souls; body salutary
-- body celestial -- body saving our souls and bodies -- body of our Lord God
and Saviour, Jesus Christ -- for remission of sins, and eternal life, for those
receiving it." P. "Amen." Pr. "And the commixture, which is in this cup, may He
make living blood, and procuring life to all our souls; blood salutary -- blood
celestial -- blood saving our souls and bodies -- blood of our Lord God and
Saviour Jesus Christ, for remission of sins to those receiving them." P. "Amen."
Pr. "Further, according to the tradition, and Divine recommendation of those,
who were eye witnesses of Thy mysteries, and interpreters of Thy wonderful acts,
we offer this Eucharist before Thee, O Lord, and through it we commemorate Thy
charity towards us, 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,
and wouldst snatch us from the wrath, reserved for the wicked; and from the
punishments of those who work iniquity; and from the cruel attack of demons, who
attack our souls, when we shall go hence; and wouldst make us worthy of Thy
kingdom, and the habitations of those who have kept Thy precepts; and we will
render to Thee, glory and the giving of thanks, &c." P. "Amen." Pr. (bending)
"By Thy words, that cannot lie, and by Thy most true teachings, Thou hast said,
O Lord, that great is the joy in heaven over one sinner that repenteth. Rejoice
then now, O Lord, in the conversion of Thy servants, who stand here before Thee;
add also, exultation over us, to the souls of the pious and just Fathers --
Patriarchs -- Prophets -- Apostles -- Preachers -- Evangelists -- Martyrs --
Confessors -- Zealots" of Divine Worship -- Benefactors -- Givers of Alms -- of
those who minister to the necessities of the poor -- and from all, may there be
one act of praise to-day, before Thee, at this holy Altar, and in the heavenly
Jerusalem." (Elevating his voice) "And on account of these, and other things of
the same kind, may Thy holy Church, which is from one end of the earth to the
other, be established, and preserved in tranquillity and peace, in doctrines
evangelical and apostolical, by Divine Hierarchs, rightly dispensing the word of
truth, and instructing, by the dogmas of true religion: through holy Priests,
who embrace the word of life, and carry themselves illustriously in dispensing
Thy celestial mysteries: through Deacons, who are modest, and perform the pure
and royal ministry without flaw, through true, faithful ones, who occupy
themselves in words and acts worthy of a Christian; through choirs of virgins of
each sex, bearing about in their members the life-giving mortification of Thy
Only-begotten Son. And from hence, in one troop, may we all be sent to that
Church, the Jerusalem of the firstborn, whose names are written in the heavens,
and there let us spiritually glorify Thee, O God the Father, and Thine
Only-begotten Son, and Thy Holy Spirit." P. "Amen." Pr. "Assist also, O Lord,
all those who assist Thy Holy Church, by offerings -- by tenths -- by ministry
-- and by oblations; and those also, who ask the prayers of our littleness, give
to them the object of those their prayers, O Lord, Lover of men." (Raising his
voice) "Send also perfect attention and full health to all those who have the
charge of the poor, who provide food for orphans and widows, and visit the
infirm and afflicted. Restore to them, here indeed abundance and goods, there
also delights incorruptible, because thou art Lord of each age, and distributor
of immense reward. And to Thee beseems beneficence, both here and there, and to
Thine Only-begotten Son." P. "Amen." Pr. (bending) "Restrain, O King of Kings,
the wrath of kings, mitigate the fury of soldiers, take away wars and seditions,
cast down the pride of heretics, and the sentences pronounced against us by
Justice, may Thy love for mankind overcome, and turn into the gentleness of
benignity"; (raising his voice) "Tranquillity and Peace from Thee, concede to
the earth and all its inhabitants, visit it with Thy benefits and the care of
Thy mercy, with a good and temperate condition of atmosphere, copiousness of
fruits, and abundance of crops, and variety of flowers; preserve it from all
pests of fury, and all unjust attacks of enemies, both spiritual and sensible,
that without any injury of passion, we may sing perpetual hymns of praise, to
Thee and to Thine Only-begotten Son." P. "Amen." Pr. (bending) "At this altar,
and at that more exalted one in heaven, may there be a good remembrance of all
those, who, out of the world, have pleased Thee -- chiefly indeed of the Holy
genitrix of God, of John the Messenger, Baptist and Forerunner, of Peter and
Paul, and of the holy company of the Apostles, of Stephen also, and of the whole
multitude of Martyrs, and of all those, who, before them, with them and after
them, have pleased, and do please Thee." (Raising his voice) "And since indeed
Thou art Omnipotent, to the company of those beloved ones and to Thy family,
join our weakness, O Lord, to that blessed congregation, to this Divine part,
that, through them may be received our oblations and prayers, before the lofty
throne of Thy Majesty, inasmuch as we are weak and infirm, and wanting in
confidence before Thee. Forsooth, our sin and our righteousness are as nothing
in comparison with the ocean, broad and immense, of Thy mercy. Looking then,
into the hearts of each, send to each one good returns for their petitions, that
in all and in each may be adored and praised, Thy Majesty, and that of Thine
Only-begotten Son." P. "Amen." Pr. (bending) "Remember, O Lord, all Bishops,
Doctors and Prelates of Thy holy Church, those, who from James, Apostle, Bishop
and Martyr, to this present day, have pleased, and do please Thee." (Raising his
voice) "Engraft in us, O Lord, their true faith, and their zeal for the true
religion; their sincere charity without defect; their morals without stain; in
order that, adhering to their footsteps, we may be partakers of their reward,
and of the crowns of victory which are prepared for them in Thy heavenly
kingdom, and there, together with them, we may sing to Thee, Glory unceasing,
and to Thy Only-begotten Son." P. "Amen." Pr. (bending) "Remember, O Lord, all
those who are fallen asleep, who have laid themselves down in Thy hope, in the
true faith. More especially, and by name, our Fathers, Brothers and Masters, and
those, on behalf of whom, and by favour of whom, this holy oblation is offered,"
(raising his voice) "join, O Lord, their names, with the names of Thy Saints in
the blessed habitation of those, who feast and rejoice in Thee; not recalling
against them the memory of their sins, nor bringing to their memory the things
which they have foolishly done. For no one is tied to the flesh, and at the same
time, innocent in Thy sight. For One alone has been seen on earth without sin,
Jesus Christ, Thine Only-begotten Son; Simplex [139] , who came to composition,
through whom we also have hope of obtaining mercy." P. "Keep quiet." Pr.
(bending) "Remitting our and their voluntary sins, knowingly or ignorantly
committed. Be propitious, O Lord, Lover of men." (Raising his voice) "And grant
to us a peaceful end, departure with mercy, that we may stand without fault on
the right hand; and, with open face, and confidence, run to meet the arising of
Thine Only-begotten Son, and His second and glorious manifestation from heaven;
and may hear from Him, that blessed voice, which He shall pronounce at the last
day to the Blessed." "Blessed of my Father receive the inheritance of the
heavenly kingdom," "that in this, as in all, may be glorified and praised, Thy
most venerated Name." P. "That, &c." Pr. "Peace." P. "And with thy spirit." The
Priest breaks the Host, and says the prayer, before "Our Father." Pr, "Father of
all, and Beginning, Which is above all things -- Light eternal, and Fountain of
Light, Which illuminates all natures endowed with reason; Who callest the poor
from the dust, and raisest the beggar from the dunghill; and hast called us,
lost, rejected, and infirm, to the liberty and household dignity of Thy sons,
through Thy beloved Son, grant to us, that we may appear in Thy sight, holy
sons, and not unworthy of the name; and may also perform all our ministry after
a blameless manner; and with purity of soul, and cleanness of intellect, and
with a godly mind, whenever we invoke Thee, God the Father Omnipotent, holy and
heavenly, we pray and say, Our Father, which art in heaven." P. "Hallowed be Thy
Name, &c." Pr. "Free us, Thy servants and sons, from all temptations, most
difficult, and surpassing our forces; and from all griefs, which can bring loss
to our body or soul. Guard us, at the same time from the evil one, and from his
universal power, and from his most pernicious devices. For Thou art King of all,
and to Thee we render glory." P. "Amen." Pr. "Peace," P. "And with thy spirit."
D. "Before" (Ante). P. "Before Thee, O Lord." (Coram.) Pr. "Look, O Lord, upon
Thy faithful people, who bend before Thee, and await Thy gift, and contemplate
the deposit of the Sacraments of Thy Only-begotten, O God the Father. Take not
away Thy grace from us, and cast us not away from Thy ministry, and from
participation in Thy sacraments, but prepare us, that we may be pure and without
flaw, and worthy of this feast; and that, with a conscience unblamable, we may
ever enjoy His precious body and blood; and in a life, glorious and endless, may
recline in a spiritual habitation, and may feast at the table of Thy kingdom,
and may render to Thee glory and praise." P. "Amen." Pr. "Peace." P. "And with
thy spirit." D. "With fear." Pr. "Holy things to holy persons." P. "One holy
Father." D. "Let us stand becomingly." P. "Before Thee." Pr. "We give thanks to
Thee, O Lord, and with grateful mind we acknowledge Thy loving-kindness;
because, from nothing, Thou hast led us forth to that which we are, and hast
made us members of Thy household, and sons of Thy sacraments; and hast entrusted
this religious ministry to us, and hast made us worthy of this spiritual table.
Preserve in us, O Lord, the deposit of Thy Divine Mysteries, that we may frame
and complete our life in Thy sight, after the fashion of the angels; that we may
be secured and inseparable through the reception of Thy holy (mysteries);
performing Thy great and perfect will, and may be found ready for that last
consummation, and to stand before Thy Majesty, and may be made worthy of the
pleasure of Thy kingdom, through the grace, mercy and love towards man, of Thy
Only-begotten Son, through Whom, and with Whom, is due to Thee, glory, honour,
&c." P. "Amen." Pr. "Peace." P. "And with thy spirit." D. "After" (Post), P.
"Before Thee, O Lord." Pr. "O Christ, the King of Glory, and Father of the Age
to come; Holy Sacrifice; heavenly Hierarch; Lamb of God, Who takest away the sin
of the world, spare the sins of Thy people, and dismiss the foolishness of Thy
flock. Preserve us, through, the communication of Thy Sacraments, from every
sin, whether it be committed by word, or thought, or deed; and from whatever
makes us far from the familiarity of Thy household, that our bodies may be
guarded by Thy body, and our souls renewed through Thy sacraments. And may Thy
benediction, O Lord, be in our whole man, within and without; and may Thou be
glorified in us, and by us, and may Thy right hand rest upon us, and that of Thy
blessed Father, and of Thy most holy Spirit." P. "Amen." D. "Bless, O Lord."
CANNES, Christmas, 1896.


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  CHAPTER 14: OBJECTIONS TO GENUINENESS.
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THE most plausible objection to the genuineness of these writings is thus
expressed by Dupin: "Eusebius and Jerome wrote an accurate catalogue of each
author known to them -- with a few obscure exceptions, -- and yet never mention
the writings of the Areopagite." Great is the rejoicing in the House of the
Anti-Areopagites over this PROOF; -- but what are the facts? Eusebius
acknowledges that innumerable works have not come to him -- Jerome disclaims
either to know or to give an accurate catalogue either of authors or works. The
Library of Caesarea contained three hundred thousand volumes, according to the
modest computation of Doublet, according to Schneider, many more -- Jerome says
there are some writings, so illustrious in themselves, that they will not suffer
from not being mentioned by him; Jerome fallows Dionysius on the Heavenly
Hierarchy; Jerome's Catalogue of Illustrious Men contains one hundred and
thirty-five names. Josephus is mentioned for his testimony to Christ -- Seneca,
for his correspondence with St, Paul -- Philo, for his description of the
Therapeutse of Alexandria. Yet Dupin would have the unwary infer that Jerome
gives a full catalogue of each Author known to him, with a few obscure
exceptions. The "Ecclesiastical History" of Eusebius treats of the nature of
Christ, the companions of the Apostles, the Martyrdoms -- the succession of
Bishops -- the persecutions -- the folk-lore of the Church to the fourth
Century. The Book would fill about 125 pages, yet Dupin would have us believe
that he gives a complete catalogue; He does not give the writings of Hymenseus
and Narcissus, of Athenagoras, and Pantaenus, nor a complete list of Clement,
Origen, and Dionysius of Alexandria. His silence, in my opinion, is owing to
"odium theologicum." According to Eusebius, Jesus is dittos; according to
Dionysius, Jesus is haplous; both true when properly understood, but when
misunderstood -- "Hinc lachrymae illae" -- Dupin formed his premise for his
conclusion, not from facts [140] . FALLACY OF NAMES. Pearson, Daillé,
Blundellum, Erasmus, Valla, Westcott, Lupton, pronounce against the genuineness.
Who are you? But Pearson demolishes Daillé; Vossius pulverises Blundellum;
Erasmus repudiates Valla. Dr. Westcott, following Dupin, assumes the
non-genuineness, but his literary instinct places his Article on Dionysius
before that on Origen. Dean Colet bumps the scale against Mr. Lupton. Pearson,
in the xth Chapter of Ignatii Vindiciae, gives the shortest and best summary in
favour of the genuineness. Speaking of the scholars of his own day, he says, "No
one is so ignorant as not to know that these writings were recognised as genuine
by the 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 century, and he assumed the date of Eusebius' death, as the date of the
works, to account for his silence. Hence every inerudite person, who wished to
pass for erudite, maintained that opinion for his own reputation. But when
Pearson had re-surveyed the evidence, he confessed, with shame, that though he
had given, what seemed to him a true opinion, he left the decision of the whole
matter to the judgment of a more learned person. Erasmus, in his "Institutio" of
a Christian Prince, writes thus: -- "Divus ille Dionysius qui fecit tres
Hierarchias." In his prime work, "ratio verae religionis," Erasmus not only
enumerates the "Divine Names," the "Mystic and Symbolic Theology," but calls
them, not Stoic, not Platonic, not Aristotelian, but "celestial" philosophy. He
so moulds Dionysius into his book, that it becomes Dionysius writing elegant
Latin. The only reason which outweighed with him all external testimony, was,
that Erasmus could not imagine that any man, living in apostolic times, and so
far removed from the age of Erasmus, could possibly have penned such a mirror of
apostolic doctrine. How could the Areopagite, though disciple of Paul, and
familiar friend of John Theologus, possibly be so learned as the author of these
writings? Such is the testimony of the two Theologians who have been permitted
to be doubtful of the genuineness. GREGORY OF TOURS [141] . Gregory is the great
authority of those who think that the St. Denis of France is not identical with
Dionysius the Areopagite. The authority is worthy of their critical acumen.
Gregory collects the more obscure martyrdoms, in Gaul, under Nero, and
subsequent Emperors. He gives several martyrdoms under Nero, and thus proves the
Apostolic Evangelisation of Gaul. Gregory quotes, and misquotes, and
misunderstands the ancient document [142] , "Concerning [143] seven men sent by
St. Peter into Gaul, -- in Gallias -- to preach." "Under Claudius -- sub CLDIO
-- Peter the Apostle sent certain disciples into Gaul to preach, -- they were,
Trophimus, Paulus, Martial, Austremonius, Gatianus, Saturninus, Valerius, and
many companions." -- These men were sent A.D.42-43. Gregory omits Valerius, and
inserts Dionysius -- who was not converted to the Christian Faith till A.D.44 or
49. Then Gregory misreads "Claudio "for "consulibus Decio," and adds, "Grato" as
the fellow-consul. Thus a disciple of the Apostles, sent by Clement, successor
of Peter, arrives in Gaul A.D.250, and the identical names of his companions
recur miraculously in the third century. At the very time that Trophimus [144]
is thus supposed to have arrived at Aries, we have a letter from Cyprian,
A.D.254, urging Pope Stephen to depose Marcion, 15th or 18th Bishop of Aries
from Trophimus. Such is the basis upon which our critical friends build their
house upon the sand. THE PÈRES BOLANDISTES. The Pères Bolandistes are a wonder
in Christendom. They are critical, and yet follow the gross blunder of Gregory
of Tours. They belong to the papal obedience, and yet prefer Gregory of Tours
when wrong, to Gregory XIII., when right. They pronounce the solemn declaration
of Pope John XIXth, "that Martial of Limoges was an apostolic man [145] ," as of
no historic value. They think that St. John Damascene did not possess the same
critical apparatus for proving the authenticity of the writings of Dionysius,
that we possess in the xixth Century. Their "actes authentiques [146] " of
Dionysius acknowledge that he was sent to Gaul by Clement, successor of Peter;
and yet they affirm that he arrived in Gaul, A.D, 250. After Clement I., who
succeeded Peter and Paul, there was not another Clement, Bishop of Rome, for a
thousand years [147] . Happily, Les petits Bolandistes are more rational and
critical than their Pères. GENERAL OBJECTION."The style, the theological
learning, the language and allusions, prove the writings written after the
apostolic age."Is the Epistolary style the proof? St. Paul, St. John, St. Peter,
St. Luke, and nearly the whole of the New Testament is written under the form of
Epistles. The Epistle of St. James, -- the first written in the Canon of the New
Testament, -- will bear comparison with the book of Job for ornate diction.
Consult the marginal references to the Epistle of St. Peter, to see the
scriptural knowledge of the Apostles. Men use the testimony of the High Priests,
that the Apostles were unlearned and ignorant men, but omit their testimony that
they took knowledge of them, that they had been with Jesus; and the further
testimony, that Jesus opened their understanding, that they should understand
the testimony of the Scriptures, respecting Himself; and further, that the Holy
Spirit should recall to them whatever He had said to them. Those who would
rather assume twenty miracles, than acknowledge one natural fact, surmise, that
a Syrian, in the ivth century, may have written Greek permeated with technical
expressions of Plato and Aristotle. There is not a single allusion to persons or
events after the first century, unless it be supposed that the Epistle of
Ignatius, A.D.108, is quoted. The works abound in names recorded in the New
Testament. The Apostolic Epistles allude to the leaven of heresy already
working. The Antwerp edition gives about five hundred references to Holy
Scripture in the Writings of Dionysius. He quotes every book in the Bible,
except the two last particular Epistles of St. John, or John Presbyter.
Dionysius writes four letters to Gaius, to whom St. John wrote his third
Epistle. We have, therefore, in the writings of this Apostolic man, a proof that
the Canonical Scriptures were quoted as the Oracles of God, in the first
century, and a triumphant testimony thatFaith is more trustworthy than
criticism.Thanks be to God!


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  CHAPTER 15: OTHER WORKS BY SAME AUTHOR.
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HOLY SCRIPTURES IN CHURCH OF ROME. APOSTOLIC TRADITIONS ACCORDING TO THE COUNCIL
OF TRENT. THE CELESTIAL AND ECCLESIASTICAL HIERARCHY. Printed by James Parker
and Co., Crown Yard, Oxford.


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  CHAPTER 16: THE WORKS OF DIONYSIUS THE AREOPAGITE.
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PART II. THE HEAVENLY HIERARCHY, AND THE ECCLESIASTICAL HIERARCHY NOW FIRST
TRANSLATED INTO ENGLISH, FROM THE ORIGINAL GREEK, BY THE REV. JOHN PARKER, M.A.,
Author of "Christianity Chronologically Confirmed." &c. James Parker and Co, 6
SOUTHAMPTON-STREET, STRAND, LONDON; AND 27 BROAD-STREET, OXFORD. 1899.


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  CHAPTER 17: TO
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THE MEMORY OF EDWARD BOUVERIE PUSEY, THEOLOGIAN OF THE CHURCH OF BRITAIN.


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  CHAPTER 18: BOOKS TO BE READ.
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1st. "The doctrine of the Lord, through the Twelve Apostles, to the Gentiles."
Spence, Nisbet. 2nd. "The Apostolic Constitutions." Lagarde. Williams and
Norgate, 1862. 3rd. "Coptic Constitutions." Lagarde. Tattam, 1845, 4th. Justin
Martyr -- for Liturgy. 5th. Hippolitus, "Refutation of all heresies." Duncker.
Göttingen, 1859. 6th. Hierocles on "Golden Verses" of Pythagoras. Roger Daniel.
London, 1654. 7th. "Ecclesiastical History (in Greek) from establishment of the
Church to our own time." By Professor Kyriakos. Athens, 1898. 8th. "St. Denys,
l'Areopagite, premier Evèque de Paris." Darras, 1863. Vives, Paris. 9th. Gale's
"Court of the Gentiles." Hall, Oxon, 1672. 10th. Dexter's Chronicle. Migne,
T.31. 11th. Monuments inédits. Faillon.


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  CHAPTER 19: DIONYSIUS THE AREOPAGITE AND THE ALEXANDRINE SCHOOL.
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ALEXANDRIA became the home of Christian Philosophy, but Athens was its
birthplace. Pantaenus and Ammonius-Saccus were chief founders of the Alexandrine
School. They were both Christian. They both drew their teaching from the Word of
God, " the Fountain of Wisdom," and from the writings of Hierotheus, and
Dionysius the Areopagite -- Bishops of Athens. For several centuries there had
been a Greek preparation for the Alexandrine School. As the Old Testament was a
Schoolmaster, leading to Christ, so the Septuagint, Pythagoras, Plato,
Aristobulus, Philo, and Apollos were heralds who prepared the minds of men for
that fulness of light and truth in Jesus Christ, which, in Alexandria, clothed
itself in the bright robes of Divine Philosophy. Pantaenus was born in Athens,
a.d.120, and died in Alexandria, a.d.213. He was Greek by nationality, and
Presbyter of the Church in, Alexandria by vocation. First, Stoic, then
Pythagorean, he became Christian some time before a.d.186, at which date he was
appointed chief instructor in the Didaskeleion, by Demetrius, Bishop of
Alexandria. Pantaenus recognised the preparation for the Christian Faith in the
Greek Philosophy. Anastasius-Sinaita describes him as "one of the early
expositors who agreed with each other in treating the first six days of Creation
as prophetic of Christ and the whole Church." Eusebius says, that "Pantaenus
expounded the treasures of the Divine dogmas preserved direct, as from father to
son, from St. Paul and other Apostles. Phptius records that Pantaenus was pupil
of those who had seen the Apostles, but that he certainly had not listened to
any of them themselves. Now, if Pantaenus was pupil of those who had seen the
Apostles, and yet had, not listened to their oral teaching, it is natural to
infer that he was pupil through their writings. I am a pupil of Dr. Pusey, but I
never listened to his oral teaching; I am pupil through his writings. Now, there
exist, to this day, the writings of two Presbyters who had seen the Apostles --
both, converts to the faith through St. Paul, -- -whose writings contain the
treasures of the Divine dogmas, received from St. Paul and the other Apostles.
Those two Presbyters are Hierotheus and Dionysius the Areopagite, both ordained
Bishop of Athens by St. Paul. Dionysius the Areopagite expressly calls, St. Paul
his "chief initiator," and as such, gives his teaching on the holy Angels, in
the sixth chapter of the Heavenly Hierarchy; and frequently describes St. Paul
as his "chief instructor." If, then, we can prove that the writings of Dionysius
existed before and were known in Alexandria, when Pantaenus delivered his
lectures in that city, we may fairly infer that Pantaenus would know, and
knowing, would use, the writings penned by the Chief of his own Areopagus, and
Bishop of his own Athens. Historical criticism does not permit us to reject
probabilities, merely because they confirm the Christian Faith. Dexter, in his
Chronicle, collected from the Archives of Toledo and other churches in Spain,
gives this testimony: -- "U.C.851 (a.d.98). Dionysius Areopagita dicat Eugenio
Marcello, dicto, propter ingenii excellentiam, Timotheo, libros de Divinis
Nominibus." Dionysius of Alexandria, writing to Tope Sixtus II., c.250,
respecting the writings of Dionysius the Areopagite, affirms "that no one can
intelligently dispute their paternity -- that no one penetrated more profoundly
than Dionysius into the mysterious depths of Holy Scripture -- that Dionysius
was disciple of St. Paul, and piously governed the Church of Athens." If, then,
the Bishops of Alexandria and Rome exchanged letters only a few years after the
death of Pantaenus, and only seven years after the death of Ammonius, and in
those letters affirmed the writings to be undoubtedly written by Dionysius the
Areopagite, it would be the height of absurdity to affirm that such writings
were unknown to Pantaenus and Ammonius. But we do not need to base our proof on
mere supposition. Routh gives two fragments of Pantaenus. The second is a
distinct echo of Dionysius. In Divine Names (c.7), Dionysius discusses how
Almighty God knows existing things, and explains the text; "He, knowing all
things before their birth" as proving that "not as learning existing things from
existing things, but from Himself, and in Himself, as Cause, the Divine Being
pre-holds and pre-comprehends the notions and essence of all things, not
approaching each several thing according to its kind, but knowing and containing
all things within one grasp of the cause. Thus Almighty God knows existing
things, not by a knowledge of existing things, but by that of Himself."
Dionysius, c. V. s.8, speaking of creation, declares that the Divine and good
volitions of Almighty God define and produce existing things. Pantaenus teaches
the same: "Neither does He know things sensible sensibly (aisthetos), nor things
intelligible intellectually. For it is not possible that He, Who is above all
things, should comprehend things being, after things being (kata ta onta), but
we affirm that He knows things being" as His own volitions . . . yea, as His own
volitions, Almighty God knows things being, since by willing (thelon), He made
all things being." In Mystic Theology, c. V., Dionysius says, "Almighty God does
not know existing things, qua existing." The teaching of Ammonius-Saccus is the
same; Ammonius uses the word boulema, Dionysius and Pantaenus, thelemata, of
God, as Source of Creation. But, though the known fragments of Pantaenus are
few, we possess abundant writings of two pupils, Clement of Alexandria and
Origen, from which we may gather the teaching of their master. Clement speaks of
Pantaenus as his "great instructor and collaborator." Such is the similarity
between the writings of Clement and Dionysius, that some have hazarded the
conjecture that Clement the Philosopher, mentioned by Dionysius, was Clement of
Alexandria! I give only one familiar illustration. Clement writes: "As then,
those riding at anchor at sea, drag the anchor, but do not drag it to
themselves, but themselves to the anchor, thus those who are drawn to God in the
gnostic life, find themselves unconsciously led to God." Dionysius, D. N., c.
III. s.1, says, "or, as if after we have embarked on ship, and are holding on to
the cable, attached to some rock, we do not draw the rock to us, but ourselves,
and the ship, to the rock. Wherefore, before everything, and especially
theology, we must begin with prayer; not as though we ourselves were drawing the
power, which is everywhere, and nowhere present, but as, by our godly
reminiscences and invocations, conducting ourselves to, and making ourselves one
with It."Origen confessed that Pantaenus was his superior in the philosophy of
the schools, and that he moulded his teaching upon the model of Pantaenus. Do
the writings of Origen bear the stamp of Dionysius and Hierotheus? Origen, on
the resurrection of the body, says, "For how does it not seem absurd that this
body which has endured scars for Christ, and, equally with the soul, has borne
the savage torments of persecutions, and has also endured the suffering of
chains, and rods, and has been tortured with fire, beaten with the sword, and
has further suffered the cruel teeth of wild beasts, the gallows of the cross,
and divers kinds of punishments, -- that this should be deprived of the prizes
of such contests. If forsooth, the soul alone, which not alone contended, should
receive the crown, and its companion the body, which served it with much labour,
should attain no recompense, for its agony and victory, -- how does it not seem
contrary to all reason, that the flesh, resisting for Christ its natural vices,
and its innate lust, and guarding its virginity with immense labour, -- that
one, when the time for rewards has come, should be rejected as unworthy and the
other should receive its crown? Such a fact would undoubtedly argue on the part
of God, either a lack of justice or a lack of power." Dionysius (E. H., c. VII.)
says, "Now the pure bodies of the holy souls, enrolled together as yoke-fellows,
and fellow travellers, which together strove during the divine contests,
throughout the Divine Life, in the unmoved steadfastness of the souls, will
together receive their own resurrection. For, having been made one with the holy
souls, to which they were united during this present life, by having become
members of Christ, they will receive in return the godlike and incorruptible
immortality and blessed inheritance." Dionysius (D. N., c. VI. s.2) says, "what
is still more divine, It promises to "transfer our whole selves (I mean souls
and bodies, their yoke-fellows), to a perfect life and immortality. Others again
do this injustice to bodies, that, after having toiled with the holy souls, they
unjustly deprive them of the holy retributions, when they have come to the goal
of their most divine course." "For if the man have passed a life dear to God in
soul and body, the body which has contended throughout the Divine struggles will
be honoured together with the devout soul."To shew that Origen knew the works of
Hierotheus, we 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 partakers of God." Papias [148] ,
Bishop of Hierapolis (fragment V.) says, "the Presbyters, the disciples of the
Apostles, say that this is the gradation and method of those who are saved, and
that they advance through steps of this nature, and that, moreover, they ascend
through the Spirit to the Son, and through the Son to the Father; and that, in
due time, the Son will yield up His work to the Father." Who the Presbyters, the
disciples of the Apostles were, we may gather from the three last chapters of
the "Book of Hierotheus [149] ," in which the very same doctrine is taught. Is
it not, then, a legitimate inference, that when Photius says " that Pantaenus
was a pupil of the Presbyters who had seen the Apostles," he designated
Hierotheus and Dionysius the Areopagite, generally known under that
title?Ammonius Saccus was born of Christian parents in Alexandria, and died in
that city, a.d.242.Anastasius Sinaita calls him "the Wise," and Hierocles, "the
taught of God." Besides being famous for his expositions of Holy Scripture, he
wrote the "Diatesseron," or "Harmony of the Gospels," contained in the Bib.
Patrum. In a.d.236, he wrote the agreement between Moses and Jesus. He was the
great conciliator, who sought the good in every system, and to make all one in
Christ. Pressensé beautifully describes him as a man who wished to believe and
to know -- to adore and to comprehend -- to conciliate the Greek Philosophy with
the Mysteries of the East. He wrote a commentary on the golden verses of
Pythagoras, which Hierocles published, as well as reproduced his other works.
The titles of his books, mentioned by Photius, such as "Providence" and "Free
Will," recall those of the lost books of Dionysius, of which we have only a
summary in his known works. (Cod.251-214.) Ammonius was surnamed Saccus from
having been a corn carrier. Virgil, Shakespere, Milton, were great geniuses in
themselves, but when we know the sources from which they drew, we can better
understand their achievements.Dionysius was indebted to Hierotheus -- Ammonius
drew from Dionysius. This we shall shew, not as we might, by his works as
described by Photius, but from Plotinus, his disciple, in order that we may have
the prevailing proof, to some minds, of testimony not necessarily
Christian.Plotinus was born in Lycopolis, a.d.205, and died in Campagna,
a.d.270. At the age of 29, he began to search for truth, in the schools of
Alexandria. He wandered from teacher to teacher, but could find no rest until he
was persuaded to go and hear Ammonius-Saccus. After listening to him, he
exclaimed, "This is what I sought."Plotinus remained under him eleven years,
until the death of Ammonius, a.d.242. In a.d.244, Plotinus began to teach in
Rome. Plotinus was not a refined scholar. Porphyry, therefore, committed his
teaching to writing. Porphyry was regarded as the greatest enemy to the
Christian Faith in the early centuries. Persecutors burned the bodies of
Christians, but Porphyry sought to undermine their faith in the Holy Scriptures,
by quibbles of unbelief, which have been revived to-day as "New Criticism."
Porphyry wrote against the Holy Scriptures with a bitterness engendered by a
conviction of their truth. Now, it is a startling fact, that though the teaching
of Plotinus comes to us through Porphyry, there is not a word in the Enneades,
in which the teaching of Plotinus is given, against the Christian Faith. It is
true that Eutochius published another version of the teaching of Plotinus, on
the ground that his teaching was coloured by Porphyry, but we prefer to rest our
proof on Porphyry, as not being prejudiced in favour of the truth.Let us then
first see what Plotinus teaches respecting the Holy Trinity. He says, "We need
not go beyond the three Hypostaseis" (Persons). It is true that Plotinus
presents that Trinity as "One," "Mind," and "Soul," whereas Dionysius gives the
formula "Father, Son, and Spirit." Occasionally Plotinus uses "Logos" instead of
"Mind." But even this substitution of "One" for "Father" may be traced to
Dionysius, who speaks of the Triad, enarchike and even enarchikon hupostaseon,
"One springing." The "One" represents the Father. Plotinus says, "We may
represent the first principle, One,' as source, which has no other origin than
Itself, and which pours Itself in a multitude of streams without being
diminished by what it gives." Dionysius speaks of the "Father" as sole source of
Godhead, and says that "the Godhead is undiminished by the gifts imparted." In
Chap. XII. of Divine Names, Dionysius treats of "One" and "Perfect" as applied
to Almighty God.Let Us now hear Plotinus on the "Beautiful" Enneades (I.6-7).
Plotinus says, "The soul advances in its ascent towards God, until being raised
above everything alien, it sees face to face, in His simplicity, and in all His
purity, Him upon Whom all hangs, to Whom all aspire; from Whom all hold
existence, life and thought. What transport of love must not he feel who sees
Him! with what ardour ought he not to desire to be united to Him! He, who has
not seen Him, desires Him as the Good; he who has seen Him, admires Him as the
sovereign Beauty; and struck at once with astonishment and pleasure, disdains
the things which heretofore he called by the name of Beauty. This is what
happens to those to whom have appeared the forms of gods and demons; -- they no
longer care For the beauty of other bodies. What think you, then, should he
experience who has seen the Beautiful Himself, -- the Beautiful surpassing earth
and heaven! The miserable is not he, Who has neither fresh colour nor comely
form, nor power, nor royalty; it is alone he, Who sees himself excluded from the
possession of Beauty -- a possession in comparison with which he ought to
disdain royalty, rule of the whole earth, of the sea, and heaven itself, if he
should be able, by abandoning, by despising all these, to rise to the
contemplation of the Beautiful, face to face." Plotinus also recognised, "that
the eye soiled with impurity could never bear the sight, or attain to the vision
of that Beauty. We must render the organs of vision analogous and like to the
object that they would contemplate. Every man ought to begin by rendering
himself beautiful and divine to obtain a Vision of the Beautiful and the Deity."
Well might St. Augustine say, that "with the change of a few words, Plotinus
became concordant with Christ's religion." No wonder that Gregory and Basil
quoted so largely from Plotinus. Let us now hear what Dionysius says of the
"Good and Beautiful": -- "Goodness turns all things to Itself; all things aspire
to It, as source and bond and end. From this Beautiful comes being to all
existing things. All things aspire to the Beautiful and Good, -- and there is no
existing thing which does not participate in the Beautiful and Good." Read the
Fourth Chapter of the Divine Names. Porphyry records that Plotinus attained to
that vision of the Beautiful three times during his life. How that vision of the
Beautiful is to be attained, Dionysius describes in the "Mystic Theology:" --
"But thou, O dear Timothy, by thy persistent commerce with the mystic visions,
leave behind both sensible perceptions and intellectual efforts, and all objects
of sense and intelligence, and all things not being and being, and be raised
aloft agnostically to the union, as attainable, with Him Who is above every
essence and knowledge. For by unchecked and absolute extasy, in all purity, from
thyself, and all, thou wilt be carried on high to the superessential Ray of the
Divine Darkness, when thou hast cast away all and become free from all."
Ammonius had such extasy during his lectures, in which he seemed to have Divine
visions.Plotinus differs from Dionysius in regarding creation as an act of
necessity, whereas Dionysius regards it as an act of love. Plotinus treats evil
as "an elongation from God." Dionysius speaks of Almighty God as immanent in
matter the most elongated from spirit. Plotinus traces evil to matter; Dionysius
to the fallacious choice of a free agent. May it not be that the pagan colouring
of Porphyry in these respects led Eutochius to give a more faithful and
consistent account of the teaching of Plotinus.But the crowning proof that
Dionysius was the source from which the Alexandrine School drew much of its
wisdom, is Proclus (450-485). Suidas affirmed long ago that Proclus cribbed
whole passages from Dionysius. Professor Stiglmayr fills seven pages with
parallel passages.Vachérot describes certain chapters of the "Divine Names" as
extracts from Proclus, word for word, and says the whole doctrine of Dionysius
seems to be a commentary upon the Theology of Alexandria. Barthélémy St. Hilaire
says that Dionysius and Scotus Erigena, almost entirely implanted, in the middle
age, the doctrine of Neo-Platonism. Matter is more profound; Professor Langen
finds in Dionysius the "characteristics of Neo-Platonic speculation." The
similarity of doctrine is denied by none. Which writings appeared first? that is
the question.Dexter commemorates the "Divine Names" a.d.98 [150] .Polycarp
quotes Dionysius verbatim as "a certain one." Jerome quotes him as "quidam
Graecorum." Dionysius of Alexandria (a.d.250), writing to Sixtus II., declares
that no one can intelligently doubt that the writings are those of Dionysius,
the convert of St. Paul, Bishop of Athens. Tertullian, expresses the Agnosia
"nihil scire omnia scire," Origen quotes him by name. Theodore (a.d.420) answers
objections, -- whom Photius approved. Gregory calls Dionysius "an ancient and
venerable Father." The Second Council of Nicea quotes the very words, contained
in the "Ecclesiastical Hierarchy," c. I. s.4, as those of the great Dionysius.
Bishop Pearson proves that the best judges in the sixth, fifth, fourth and third
centuries regarded the writings as written: by Dionysius the Areopagite. German
scholars to-day admit that the external testimony is in favour of their
genuineness.Yet eccentric critics, on account of the precise theology, cannot
believe that the works were written; by a learned Greek, -- Chief of the
Areopagus -- who forsook all to follow Christ, -- the convert and disciple of
St.. Paul, -- the familiar friend of St. John and other Apostles, to whom our
Saviour revealed the mysteries of the Father; but those critics can believe that
an unknown man, whose century no one can fix, and possibly a Syrian, may have
gleaned from writers of the first four centuries these theological pearls
expressed in Greek in a style unique and always like itself. They can, believe
that the Author of these Divine writings, would incorporate, fictitious
allusions to persons and events of the apostolic, age, to add lustre to
incomparable works, and to impute them to another. They can believe that
writings, so composed, were foisted upon a credulous Christendom, so that
Dionysius of Alexandria, Maximus, St. John Damascene, and the Council of Nicea,
accepted them as the genuine works of Dipnysius. I do not belong to that school.
Only unbelief could believe anything so incredible. Rational men will not hazard
the surmise that works known in the first century were gleaned from writings
composed four hundred years afterwards.The tone of the Alexandrine School may be
further illustrated from Amelius and Dionysius the Sublime. Amelius attended
Plotinus twenty-four years as companion and pupil. Eusebius gives an extract
from his writings, in which Amelius says, "This plainly was the Word, by Whom,
being Eternal, things becoming became, as Heraclitus would say." It was probably
he who said, "the Prologue of St. John's Gospel ought to be written in gold, and
placed in the most conspicuous place in every church." De Civ. Dei, LX. c.29.
Dionysius, the famous secretary of Zenobia, attended the lectures of
Ammonius-Saccus. He was the "arbiter" of all literary questions. He expresses
his admiration, De sub. L.9, of the diction of Moses in the description of the
six days' creation, and numbers St. Paul amongst the most brilliant Greek
orators, as a man who propounded a "dogma beyond demonstration." We claim that
the testimony of these illustrious men, and the extracts from Pantaenus,
Ammonius, and their disciples, justify the conclusion that the Alexandrine
School was Biblical, Christian, and Philosophical, that its Philosophy was a
Divine Philosophy of the Faith, not a pagan philosophy against the Faith, and
that the main sources of its Divine Philosophy were the writings of Hierotheus
and Dionysius, Bishops of Athens.JOHN PARKER.Cannes, Epiphany, 1899.For sketch
of Life, Internal Evidence of date, and External Testimony to genuineness during
first nine centuries, see "Celestial and Ecclesiastical Hierarchy."
(Skeffington, 2s.6d.)


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Source: https://sermonindex.net/books/letters-of-dionysius-the-areopagite/
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