Index of Subjects and Words

Adnotations. What this implies regarding angels, see *Coel. Hier.* c. 7, § 3. Φωτογονία, generation of light. *Epist.* IX, § 1. Φωτοειδής, light-formed. See Φωτοειδής for the derivation of similar terms. *Coel. Hier.* c. 2, § 5. Φωτοφανείας, that is, of illumination or light-appearing; for it is compounded of the word φῶς, which is light, and the verb φαίνω, which is to appear. For it is an illustration—the appearing of a certain divine light—which he elsewhere ^A calls Φωτοδοσίαν, that is, the bestowal of light. *Coel. Hier.* c. 1, § 1 and 2. Φωτοχυσία, the pouring forth of light. *Div. Nom.* c. 4, § 6. Φωτωνυμία, the name of light, when, indeed, God is called light. *Div. Nom.* c. 4, § 3.

X Χαλκοῦ εἶδος, a form of copper. What this mystically signifies in angels, see *Coel. Hier.* c. 15, § 7. Χαμαιζῆλον, humipetum (creeping on the ground), that is to say, abject, terrestrial, which crawls on the earth and seeks the ground and earthly things, and is affected by them. *Div. Nom.* c. 4, § 12. *Coel. Hier.* c. 2, § 2, and elsewhere. Χαρά, joy. What this is mystically, see *Coel. Hier.* c. 15, § 8. Χαρακτηρίζω, to mark/characterize. *Myst. Theol.* c. 1, § 2. Χάσμα, a gap, a chasm/gulf. *Epist.* VIII, § 6. Χειραγωγία, manuduction (leading by the hand). *Coel. Hier.* c. 1, § 2. Χεῖρες, hands. What these mystically signify, see *Coel. Hier.* c. 15, § 3. Χλοερὸν χρῶμα, green color. What this is mystically, see *Coel. Hier.* c. 15, § 7. Χρῆμα, a thing, a substance. *Div. Nom.* c. 2, § 2. See the Annotations in the same place, where it is explained what this name signifies in divine matters. Χρηστότης, benignity, clemency. *Epist.* VIII, in the title. Χριστοειδής, Christ-formed, that is, conformed to Christ. *Eccl. Hier.* c. 7, p. 1, § 2. Χρόνος, time. What it is, and in what manner it is said of God, see *Div. Nom.* c. 10, § 2 and 3.

^B Χρυσοειδές, gold-formed, that is, bearing the appearance of gold. *Coel. Hier.* c. 2, § 3, and c. 15, § 7. Χωνευτήριον, a melting-pot (conflatorium), in which, indeed, gold is accustomed to be purified. *Epist.* IX, § 1.

Ψ Ψαλμῶν ἱερολογία, the sacred modulation of psalms. *Eccl. Hier.* c. 3, p. 3, § 4. It is said to be συνουσιαζομένη, essence-like, essentially joined to almost all pontifical mysteries—that is, as I interpret it, so proper to sacred functions—which are performed in public light and by liturgists, so that without it there is either none at all, or scarcely any performed; where he also calls it ἱερωτάτας ᾠδάς, the most holy odes, the song of the Church. Ψευδώνυμος, of a false name. *Epist.* VI, § 2. Ψυχαγωγία, the direction or spiritual instruction of the soul. *Eccl. Hier.* c. 2, p. 3, § 2. It also signifies the soul's delight, solace, and recreation; also the evocation of the soul; also necromancy or a kind of divination by which souls are evoked from the underworld by magic incantations. But see lexicographers for these profane matters among the profane. Ψυχικόν, animal. *Div. Nom.* c. 4, § 14.

Ω Ὠλεναι, arms (ulnae). What they mystically signify, see *Coel. Hier.* c. 15, § 5. The Greek interpreter explains: χεῖρες, δάκτυλοι, βραχίονες, that is, hands, fingers, arms, though less properly. Ὦμοι, shoulders. What they mystically designate, see *Coel. Hier.* c. 15, § 3. Ὤν, He who is, namely from Himself, absolutely, impartibly, always acting, etc. ^C God Himself imposed this name upon Himself when Moses asked Him about His name, Exod. III, 14. Concerning which see *Div. Nom.* c. 5, and our own Annotations in the same place, and the Scholia of St. Maximus. Ὡσαύτως, likewise, in the same manner. *Div. Nom.* c. 4, § 7. Ὦτα, ears. What they mystically designate, see *Coel. Hier.* c. 15, § 3.

INDEX OF MATTERS WORTHY OF NOTE

CONTAINED IN THE WORKS OF ST. DIONYSIUS

A Abel, commended for his meekness, 598. Ablation and position, of what sort they are, 564. Ablations and positions, how they are to be celebrated in God, 557, 566. Abraham's bosom, what it is, 267, 276. Actions of Christ are indivisible, 590. In the actions of Christ, what pertains to the divinity or the humanity, ibid. Notional acts, what they are in divine matters, 52. What is understood by "notional" in divine matters, 321. Where in divine matters a real distinction intervenes, and where only one of reason, 323. Adults are not justified without the movement of free will, 177. Air, what it is, 145. Ares (Mars), why the figure of amber and diverse stones is attributed to angels, 152. Eternity, what it is, 500, 501. How eternity is said of God, 507. Aeon (Age), what it is, 502 et seq. Affirmations in divine matters are incongruent, 17, 18. Through affirmations, spiritual and noble things are known better according to the nature of the thing, 19. Agapē, whence it is derived, 525. The wings of the Seraphim, what they are, 114. Another/Other. How "another and another" has a place in God, 490, 496. Anointing of the altar, what it denotes, 430. The name of Love is celebrated in the Scriptures, 359. The name of Love is preferred in the Scriptures to the name of affection (dilectio), 359. The common crowd does not grasp the name of spiritual love, 360. Love is ecstatic, 360, 580. Love is zealous, 561. The circle of divine love, 561, 402. Love has the power of joining together, 402. What the distribution of love is, 562, 405. Divine love revolves from God, through God, and into God, 562. Love is goodness-making (bonificus), 579. How love, affection, charity, and friendship differ, 579, 599. There are five properties of love, 577. There are eight properties of divine love, 382. Bodily love is not true love, 599. Through love we are joined to God in the mystical darkness, 519. Angels, what they afford to those whom they guard, 88. The effects of angelic guardianship, 88. What angels are, and their subordination, 90. Whence it comes about that all men, though they have guardian angels, are not upright, 91. Higher angels are illustrated in a more sublime manner, 91. All, as much as [angels]...

- gel than men possess a triple faculty, 94. How ^A angels purge, illuminate, and perfect us, 95. How an angel inflames our affection, 95. How angels illuminate one another, 95. How and when angels were created, 504. Why Moses does not record their creation, 504. Whence is there in angels such great communication, and [why] they have clear illuminations, 97. By whom angels are purged and whom they purge, 100. Through angels the mysteries of the faith were revealed, 95. Superior angels are able to perform the functions of inferiors, but not the reverse, 47. Who the ministering angels are and which are the attending [ones], 18. All celestial spirits are called angels, and why, 48. Angels know sensible things intellectually, 461, 463. How angels are virtues and operations, 381. How they are incorruptible, 384. How [they are] mutable, 384. Which things are united and which are divided in angels, 585. What kind of revolution there is in angels, 386. The benignity of angels towards men, 508. Inferior angels are initiated by superiors, supreme ones by God, 55. The reverence of the supreme [angels] in receiving illumination, 55. How the supreme [angels] are purged, illuminated, and perfected, 55. What the supreme ones do, 56. Whether and8how angels purge one another, 31. Whence it comes that there are so many angels, 101. How the functions of those following are attributed to the first angels, 119. Angels are innumerable, 124. How angels are immutable and how they are moved, 63. How they contemplate, ibid. What purgation, illumination, and perfection are in angels, 68. What circular, straight, and oblique motion is in angels, 69. What the food of angels is, 70. In angels what motion and status is, ibid. Whether angels know only God and themselves, 51. Distribution of the angelic orders, 58. Whose order of dignity is among them. Why angels are described by dissimilar forms, 17. Who are called angels, 86. Angels are our guides, ibid. That some do not progress is not to be imputed to the angels nor to God, ibid. Which angels are sent, 115. Angels are compared to winds, 131, 145. To clouds, 132, 146. How angels and men are illuminated, 590. Angels are eviternal, not coeternal with God, 505. Angels are indeed many, but not infinite, 126. Angels, with respect to diverse [things], are set over and are subject to, 128. Inferior angels do not participate in the faculties of their superiors completely, 106. Why angels are called guardians of men, 107. In what sense angels and men are called gods, 108. Superior angels have more universal species, ibid. Why angels and their substance are depicted in Scripture through symbols and corporeal figures, 45. How passions in angels should be understood, 14. Angels participate in God more excellently than others, 37, 39. Whence angels have their name, ibid., 40. Through angels divine things are revealed, 37. How inferiors are led to God through superiors, 38. Through angels the mystery of Christ was announced to us, ibid., 2, 41. Much is announced about Christ through angels, 38. What an angel is, 39. An angel is triply noble, ibid. Angelic eulogies, ibid. How angels teach men, 40. Superior angels do not illuminate inferiors. In angels there is no confusion of functions, 136. Whether those who perceive [it] that angels existed before the world, 504.

Soul must be emptied of created things, 515. Three properties of the soul for receiving God, ibid. What the soul and spirit are, 49. How corporeal virtues should be referred to the soul, 496. How and what kind of things the soul can understand without actual reflection upon phantasms, 580. How souls participate in goodness, 387.

A guardian, as interpreter of God, demands promised rewards for the dead, 268.

APOLLOPHANES: from prodigies seen in the sky, he ought to have been led to God, 594. He is convicted by his own confession, 595.

Apostles are the suns of the world and the spiritual signs of the zodiac, 616.

Apparition of God: what it is in Scripture, 45. How the apparitions of the Old and New Testaments differ, 41.

Eagle form: what it designates, 153, 148. Why the eagle form is attributed to angels in the Scriptures, 11, 16.

Archangels: what they are, 83, 89. Archangels are called supreme messengers, 88. What their office is, ibid.

Ἁρμοστής: what should be understood by "harmonizer," 214.

Attributes: ^B regarding God, they are spoken of in three ways, 18. Essential attributes, but also emanations outwardly, are predicated of the whole Trinity, 516.

To stand by (assistere): what it is, 115. How standing by and ministering differ, 12.

Ears: what they are in angels, 141.

Good. Goodness. The Good is intended prior to the being, 511, 575. How the Good desires that which is not, 401. What kinship there is between the Good and light, 577. How the Good and the beautiful differ, ibid. What the Good is and whence is evil, and all things are for the sake of the Good, ibid. The Good is whatever is, 365. The Good is present to individuals according to the capacity of each, 565. The Good is peaceful, 567. The name of the Good extends more broadly than the name of being, 427. The praise of the good is to speak of a good thing, 20. The cause of the good is one, but of evil there are many, 425. The name of the Good and similar [terms] are predicated of the whole Trinity equally, 515. Goodness is the first attribute of God, 351. By the goodness of God all things consist, 331, 375, 389. From goodness is the ordering of angels, 351. Similarly [is] their function, 552. They are of the soul and its faculties, ibid. Similarly animals and inanimate things, ibid. The Good is above all, and calls even those things which are not, that they might be, 352. The Good is the cause that the heavens and their motions exist, 353. It is also the cause of light and of all things, ibid. The Good is congregative and converts all things to itself, 354. Nothing is devoid of goodness, 141. From all things something of the good is to be gathered, ibid. What goodness is in itself, 513. How goodness is the essence of God, 375. How the Good and the true differ, 376.

Ox form: what it declares, 132, 147.

C

Sacred canticles and readings: what they designate, 189. What is the efficacy of spiritual canticles, 217.

CARPUS (St.): who he is, 607.

Catechumens: what is permitted for them to hear and forbidden to see, 207.

Cause: what it is, 204. What the principal causes are, 451. There is no similarity of the cause to the effect, 498.

Charity is as it were the soul of the other virtues, 379.

Cherubim: what it signifies, 53, 55, 59.

CHRISTUS: Through Christ we have access to God, 15. Christ communicates himself to the angels clearly in glory, [but] to us obscurely through symbols, 154. Christ had all the properties of humanity, 325. Christ participated in human nature supernaturally, 322. Christ is called [αὐτοαλήθεια] or [αὐτοσύμβολον], 293. Christ is the true light, 4. How Christ used parables and symbols, 615. Divine and sublime things are given to Christ, 157. How Christ is sanctified; [he is] the Angel of the great counsel, ibid. The meekness of Christ is rather to be imitated than the zeal of Elijah, 603. What is the retribution of the meek and the cruel, 604. How great is the meekness and benignity of Christ, 598, 603. To Christ, meekness is pleasing, Christ is true man, 589. Christ is God-man, and what kind of operations he has, 590.

Circumincession of the divine persons is declared by the example of the senses, 333.

Knowledge. In knowledge of intellectual things two [points] are to be considered.

^A Our knowledge is at present under a veil and symbol, 305. There are four degrees of knowledge, 575. There are four instruments of knowledge, 304. Of what kind is the knowledge of God through negation, 576. Whether, and of what kind, an absolute abstractive knowledge of God can be had through a proper concept, ibid. Knowledge of the known occurs through form, 577. Wherein our knowledge errs, 466. Besides experimental knowledge, there can be a mystical abstractive knowledge, and of what kind that is, 580. Commemoration of the saints, what it is, 191, 209. Communion. What holy communion is, 252. Divine communion is called the Eucharist, 11. Holy communion and its end and signification, 196. Concupiscence, what it is, 14. What concupiscence is in angels, 133. Confession, ancient use of, 606. Consecration, by what words it is performed, 201. What consecration and elevation are, 195, 212. Contemplation. One rises to mystical contemplation by the renunciation of ourselves and all things, 540. Crater (Bowl), what it signifies mystically, 611. Creature is joined to God in three ways, 345. Every creature is as it were an echo of God, 25. The creature is like God, but the creature is not God, 491. In what sense all creatures were created at the same time, 505. Creatures are a mirror of God, 548. Creatures manifest God as his footprints, ibid. How one must rise to God from the contemplation of creatures, 548.

D Demons, how they corrupted angelic habits, 105. Demons do not seek the good and the beautiful, 562. Demons are not evil by their own nature, 569, 382. Demons are evil through the defect of angelic goods, 371. Demons have not lost their natural powers, ibid. David is distinguished by meekness, 597, 606. Deity, what it is, ibid. Deification, what it is, 587. DEMOPHILUS is rebuked for his inhumanity, 598. The callousness of Demophilus is exaggerated toward the penitent, and it is resolved, 601. It is not becoming for Demophilus to rebuke his superiors, ibid. The twofold sin of Demophilus, ^B. God is named in Scripture from the highest, middle, and lowest things, 15. God is praised in two ways, 17. How God is said to be rational, ibid. What is the truest notion of God, ibid. Attributes are said of God in three ways, 18. By what symbols God is expressed in Scripture, 26. God is wanting to no one on his part, 87, 88. God is the origin of the good and the beautiful, 52. How God infuses knowledge into man, and how he communicates himself to each thing, 12. How any thing participates in God, 43. Celestial spirits participate in God most of all, ibid. What the appearance of God is in Scripture, 45. The will of God is intimated through the angels, 44. God alone eminently and exactly knows what pertains to all the orders of angels, 49. God is the head of the hierarchy, 159. God on his part is present to all for salvation, 176. God spreads his grace to all, 170. The gifts of God are dispensed to all like the sun, 182. God provides for all according to what befits their nature, 6. God loves tranquility, 9. God communicates himself to creatures through goodness, 25. How creatures participate in God, 26. The closer one is to God, the more sweetly one is affected by him, 219. God communicates himself to others while remaining unchanged in himself, 189. God is known most in silence, 336. God is the abstraction of all things, 333. What position is in God, 352. God exceeds all intelligence, 283. Nothing should be said about God except from the Scriptures, ibid. God communicates himself to us according to our capacity, 281. The secret of God is not to be scrutinized, but the mind is to be excited to the praises of God from the Scriptures, ibid. What we may learn about God from the Scriptures, 283, 299. God is known now in a riddle, but in heaven face to face, 286. ^C God cannot now be conceived by us as he is in himself, 287. Not only is God not grasped, but neither is the state of the blessed in this life, 288. God is properly praised through the negation of all things, ibid. God is to be celebrated by nothing and by every thing, ibid. God is said to be both ἄῤῥητος (ineffable) and πολυώνυμος (many-named), ibid. How God is without any name and is called by every name, 289. God is named in various ways not only from his providences but also from his apparitions, ibid. God is seen not through an impressed but an expressed species, 290. Why and how God is incomprehensible, 291. How God is, understands, and knows, ibid. How negations are predicated of God, ibid. God alone is known to us through faith, ibid. God is known for what he is not, ibid. God is not to be understood but believed, 292. What knowledge of God we have in this life, ibid. From what things or operations God is named in Scripture, 293. God, while being above every name, has many names, ibid. God can be explained neither by name nor by word, ibid. To perceive God with the intellect is difficult, to utter him is impossible, ^D while he is all in all and nothing of all, ibid., 293. How God should be known, 298. It is unknown what God is and what he is not, 28, 309. God accommodates the knowledge of himself to our capacity, 302, 434. God is unknown and without a name, 501. That God is inscrutable, ibid. One must reach for the knowledge of God with reverence, 302. What kind of monad God is, 503. That all fatherhood is from God, 504, 320, 336. God is singularly the lover of men, 305. How all things are in God before they are in themselves, 507. God is above all and all things are in God, ibid. God is inimaginable, 308. God is unthinkable, ibid. God is known more in silence, 309. Nothing can be predicated of God properly, ibid. God is to be praised from his effects, 310. How all things desire God, 311. How God is innominable, ibid. How he is multinominal, ibid. God is all and in all, 512. God is participate-able in his entirety and not participate-able, 526. God is said to be multiplied when he produces many things; how God is one in all things, 323, 559. There is a twofold emanation in God, namely inward and outward, 326. By what ignorance God is known, 332. How God is said to be multiplied in his gifts, 338. God is outside all things, the intelligible, and his excellence and power, 355. God is called beautiful and beauty, ibid. Whence and for what reason he is so called, 554, 392. God anticipates the beauty of all things as their cause, 356. How God is lover and lovable, love and beloved, 561, 401. God is compared to no one, 575. God is a free agent, ibid. How God is good, 383. How God is the beginning, middle, and end of things, 395. How that which is not participates in God, 394. How God is total and partial love, 404. It is for Dionysius to preach God according to his providences or emanations, ibid., 436. Those that participate more in God are closer to him, 428. God is all in all eminently, ibid., 438, 429. From God is the aeon, time, and all things, 410. In God as the cause of all, all things, even those that are contrary, are united, 430. From God, celestial spirits and souls and all things obtain their degree of being, 431. God is in all things essentially, ibid. God is compared to no one, 432. God embraces all things with his simple perfection, ibid. God is the beginning and end of all things, simply, 434. God is understood in every thing, 455. How God and Christ are without species and form, ibid. From God is every beginning and end and infinity, 436. In what sense God is said to be the one good, etc., 437. The names of God are from his providences, 438. How God is being-itself and the origin of all being, 441, 442. From God how each thing exists, 445. How it is said of God that he was, is, and will be, and how not, 446. How opposites are said of God, 450. God is the life from which all life proceeds, 451. God is the first and super-vital life, ibid. How he is eternal life, ibid. How God knows all things without action, 460. Those things which are of negation are attributed to God by way of eminence, ibid. How God anticipates all things by knowing them, ibid. God knows all things in himself, ibid., 464, 469. God, as he is in himself, is unknown to us, 463. God is known through knowledge and ignorance, 461, 464, 470. Whence God is said to be reason (ratio), 461. Why God directs us through faith, 462. God is the origin of all wisdom, 463. Whence God is said to be the Word, 472. How God who is above all power is called power, 475. God is called power from the fact that he is omnipotent and the author of all power, ibid. How God cannot deny himself, 475. Whence God is called justice, 476. Why God permits the saints to be afflicted, ibid. Whence he is called salvation, 477. Whence redemption, ibid. In what sense God is said to be dissimilar, 488. In what sense he is said to stand or sit, ibid., 491, 499. In what sense he is said to be moved, 488, 491. How a triple motion belongs to God, 488. In what sense God is said to be equal, 489, 441, 500. Great, 489, 495. In what sense "small" is said of God, 490, 494. What length, breadth, depth are in God, 490, 499. God is like himself, and in what sense he is said to be "like," 491, 499. How God is one, 495, 528. How he is said to be the same, 495, 500. Whence God is said to be the holder of all, 501, 506. Whence he is called the Ancient of days, 501.

^A How he is said to be life in himself and the holder of life in himself, 512. In what sense he is neither end nor middle, ibid. In what sense God is said to be the Holy of holies, 525. And in how many ways he is called holy, ibid. Concerning God, they are said absolutely, 525. In what sense God is said to be perfect, 527. That all things are from the One, how it is said, [that he is] 550. How, [it is said] ibid. God continuously perfects all things by his influx, and is the author of all perfection, 530. In God there is no habit or disposition, nor accident, nor difference of cause or causality or energy, etc., 531. In God, how all things are one, 535. God is hidden, 516. God is the fullness of the soul, 645. God is above affirmations and negations, 546, 553. Concerning God, how all things are to be affirmed and denied, ibid. God shows himself to different beings in different ways, 559. By way of removal, knowing what God is, 560. God is nothing perceived by the senses, ^B [and] is known a posteriori from sensible things, ibid. God is not a body but spirit, 568. In God there is neither beginning, nor middle, nor end, 569. He is not in place, ibid. He is invisible to every eye. God is incomprehensible, ibid. How God is seen by himself alone and is seen, 570. In what sense God can in no way be seen according to the Fathers, 570. God is none of those things which we know, but is above all these things, whatsoever and howsoever they can be conceived by us or perceived by the intellect, 566, 571, etc. God is ineffable and unintelligible, 575. God differs infinitely from all those things which we can conceive concerning him, 576. God cannot be known in this life quidditatively, 578, 586. By the blessed, he is known clearly and quidditatively, but not comprehensively, ibid. How God is known in this life through affirmations and negations, 578. How God can or cannot be known in this life intuitively, 580. How God is unnameable, ibid. How a thing knows and is ignorant, 583. How God is non-being, 582. God cannot be comprehended by the intellect; the principle of divinity and goodness, 387, 588. God is present to all things according to substance, 588. God is not knowable by any powers of nature as he is in himself, 591. How God is known without a proper notion, ibid. No one can know what God is, ibid. Every nature strives to know God as far as it is able, 592. God is above all things that think and are thought, ibid. The office of deacons, what it is, 235. The rite of ordaining them, 236. The day in twenty hours according to Ezekiel, 596. DIONYSIUS (S.) why he wrote after Saint Hierotheus, 513, 518. Saint Dionysius’s praiseworthy testimony concerning Hierotheus, 543. What Saint Dionysius did together with Hierotheus, Peter, and James concerning the body of the deceased Mother of God, ibid., 549. The humble opinion of Saint Dionysius concerning himself, 344, 350. From whence he took the symbols which he adduces, 19. The modesty of Saint Dionysius in speaking, ibid., 60. Why Saint Dionysius calls the books of Solomon introductory, 379. What Saint Dionysius treated of in the Theological Institutions, 562. What in the book On the Divine Names, ibid., 565, 566, etc. What in the Symbolic Theology, ibid. Why he is more prolix in other books than in the Mystical Theology, 563. Saint Dionysius accurately transmitted all parts of theology, ibid. The most prudent counsel of Saint Dionysius, that one should not persist in superfluous refutations, 567. How Saint Dionysius celebrates in God the negations of all things, 570. The reclining, what it is in heaven, 612. Dissimilarity, in how many ways it occurs, 577. Divine things are participated in three ways, 323. Divinity, what it is in itself, 513. Mystical doctrine, what kind it is, 543. How one might arrive at mystical doctrine, ibid. Domination, what it is, 522, 523. What Dominations signify, 73. Duality cannot be a principle, 412. Duality does not originate, but unity, 567.

E The drunkenness of God, what it signifies mystically, 612. Eclipse, what kind occurred at the time of the crucifixion, 393, 596. Effect, what it is, 204. Effects are similar to their causes, not the reverse, 321. Emanations are common to the whole Trinity, 334. Energumens are unclean, 191, 207. Being is known prior to the good, 345. Being is the most ancient gift of God, 429, 441. The degrees of being and all things are united from God and in God, 430. The concept of being is univocal ^C with respect to God and the creature according to Scotus, ibid., 577. The truth of propositions does not depend on the existence of things, 376. The Bishop imitates God by virtue of his office, 205. What kind of Bishops [are to be] in office, 226. The form of various horses, what it designates, 135, 149. Food, what it signifies mystically, 610. Being is more excellent than life, 434. The Eucharist is the consummation of the other sacraments, and above others is called the Synaxis and Communion, 186, 198, 201. The rite of consecrating the Synaxis, 187, 202. A prayer to the venerable sacrament, 189. The venerable sacrament, remaining unchanged, communicates itself to men, ibid. Who and in what manner they are kept from the venerable sacrament, and what is the order among them, 191. How the holy ones praise the venerable sacrament with the profane excluded, 193. Why the Eucharist is the principal sacrament, 98. That one must approach the Eucharist in purity, 201. Why the Eucharist is to be received frequently, 200. What kind of sacrifice the Eucharist is, 201. The effects of the Eucharist, ibid. How one must approach to the Eucharist, 204. The Gospel, in what way it is great and small, 588. Exemplars, what they are, 432, 445. Atonement must precede divine illumination, 548. Unions of existence and similar things, what they are, 594. Existence, person, substance, and nature, how they differ, 431. Sufflation, what it is, 184. Washing of the extremities, what it is, 19, 211.

F The faithful who have lived badly, why they die in sadness, 261. The faithful rejoice in the death of the saints, ibid. Faith shines above reason, 542. Faith is a certain darkness, 543. Figures by which spiritual things are described are dissimilar to them, 12. Dissimilar figures more effectively abstract our mind from material things, 18. They are safer than plausible ones, ibid. Absurd figures lead us to heavenly contemplation, 18. The Son and the Holy Spirit are light from light, 6. Rivers, wheels, chariots, what they designate, 135, 154, 150. The human form in heavenly things, what it denotes, 129, 140.

G Joy of the angels, what kind, 155, 151. Genuflection, what it signifies, 248. Thanksgiving after communion, 197. Why the priest communicates himself before others, ibid., 213. Final thanksgiving, 198. Taste, what it denotes in the angels, 141.

H Habit, motion, life, imagination, opinion, judgment, intellection, station, rest, what they are, 310. What kind habits in the angels are, 102. How habits are in us, 103. Hierarchy, what it is, 6, 28, 32. Our hierarchy is in the likeness of the heavenly, 10. Our hierarchy is partly sensible, partly spiritual, 161. In the hierarchy there are various degrees, 162. Hierarchy, what it ought to be, 164. For what purpose hierarchy was instituted by God, 163. Our hierarchy is directed by daily oracles, ibid. In what things our hierarchy agrees with and differs from the angelic, 154, 159. Hierarchy, what it is in kind, 163, 228. What our hierarchy is, ibid. Its principle is the most holy Trinity, 155, 159. What the aim of the hierarchies is, 156, 159. God gave to each, as much to us as to the angels, a convenient hierarchy, 156. The substance of our hierarchy is the word of God, ibid. Why the sacraments of our hierarchy are handed down in sensible symbols, ibid. To each hierarchy sacred things are communicated according to merit, ibid. Our hierarchy, how well-ordered it is, 231. The legal hierarchy, to whom it was given, 232. For what purpose and where it was given, ibid. Our hierarchy is intermediate between the legal and the heavenly, 255, 243. There are three functions of the hierarchy, 253. The hierarchy is threefold, 242. What is legal, 243. What kind of subordination there is in the hierarchy, 241. Rites of consecrating hierarchies, 28. In what the perfection of the hierarchy consists, 29. What are its functions, ibid. The hierarchy is threefold, 30. What kind of subordination there is in hierarchies, ibid. The definition of hierarchy is expounded, ibid. The hierarchy kindly distributes the power received from God for the utility of others, 31. How the hierarchy imitates God, 54. How the intermediate hierarchy imitates, ^D what kind of subordination [it has], 98. In the whole hierarchy subordination is preserved

376. What kind of light is spiritual, 377. What light primarily signifies, ibid.

M What evil is and whence it comes, 363, 381. Evil is not from the good, 363, 382. Evil and good are contrary to each other like virtue and vice, 561. Evil as evil is useful for nothing, ibid. Evil as evil does not exist at all, 565. Evil does not exist pure, but mixed with good, 366. Evil is not in things, 367. Evil is neither from God nor in God, ibid. Evil is not even in the angels, 568. Whether and what evil is in souls, 370. Evil is not in brute animals, ibid. Nor in nature and bodies, ibid. Neither is there evil in matter, 571. Nor is privation evil in itself, ibid. Evil is by accident, 372. What evil is and what it can do, ibid. How evils exist when providence exists, 575. Evil is not a thing, nor a power, but a defect, 574. Evil is not in the angels, [nor in] souls, 416. Nor in brute animals, 417. Nor in the whole of nature, [nor] accident, 424. How evils are produced, 403. Various objections concerning evil, ibid. Evil as evil is useful for nothing, 407. How evil is mixed into things, [and] the upright, 616. Matter is not evil, 519. Melchizedek was truly God's priest, ibid., 87. Human mind can rise to the contemplation of heavenly and spiritual things only through material and corporeal ones, 1, 3, 4, 5 et seq. When it is distracted by phantasms, it is gathered together by Holy Scripture, 5. What its contemplative satiety is, 9. Its longing for divine things is a kind of hunger, 10. How the mind rises from earthly to heavenly things, 2, 6. Whether the human mind in mystical contemplation of theology sees God truly and objectively, and if it does see, whether it is intuitively or abstractively, it is disputed, 575, 576. The mind of man in the knowledge of God is perfected in a threefold way from effects, 578. The apex of the mind, how it is united in God, 580. What it is to intend and to relax the mind, 156. What the supramundane, circummundane, and mundane minds are, 503. Mind undergoes three stages concerning God, 519. The threefold movement of minds, 555. What metals are in the angels, 146. What it is to minister, 116. What are the parts of the Mass, and which are essential, 199. What the Mass of the catechumens is, 200. What Mithra is to the Persians, 656. Rite of consecrating monks, 251, 258. Why monks are consecrated standing, 251. What their renunciation signifies, ibid. What the signing of the cross signifies, 252. What the deposition of the former garment signifies, ibid. What the order of monks is, what their classes are, ibid. Antiquity of the monastic order, whence [the term] monk is derived and what it implies, ibid. What the ceremonies of monastic consecration imply, 269. Dead. Various errors concerning the dead, 264, 272. Rites of burying the dead, as well ecclesiastical as lay, 265, 273. Threefold movement in angels and soul, and the distinction in both, 578. What the movement of the mind is, 598. What the movement of sensible things is, ibid. How the threefold movement is appropriate to God, 188, 489. Moses is commended for gentleness, 601, 610. Moses' ascent into the dark mountain, what it mystically implies, 549, 555. Purity of heart is necessary for one contemplating, 592. World. In what sense nothing was before the world, 505. Mysteries of the Christian religion are to be revealed only to the baptized, 129, 161, 166. In supernatural mysteries one must not ask how or why, 588. Mystical matters are not to be communicated at all to the profane, 540, 546.

N The divine nature declares no name, 293. Negations are more truly predicated of God, 13, 178. They are true in divine matters, ibid. They lift up the human mind more, ibid. Negations in God are not contrary to affirmations, 550. What negation and position are, ibid. Negations in God are more spiritual and truer, 519. Negations and dissimilarities lift us up more, 23. What a name signifies, 297. Why names that extend more widely do not signify more noble substances, 479. Divine names are generally taken from emanations, 286. What the providential names of God are, 313. What [it is] to know without a notion, 552. The most divine knowledge of God is through ignorance, 461. What nakedness is, 130.

What the many eyes of the Cherubim signify, 60. What their customs are, ibid. What smell is in angels, 141. The omnipotence of God pervades all things, 471. From it are the virtues of the angels, ibid. From it men and animals have their strength, ibid. By it all things subsist and are preserved, ibid. What a work may be, in itself and as universal and particular, 515. The works of Christ are not common to the Trinity, 519. Prayer is a medium for obtaining all spiritual gifts, 341, 346. It elevates us to God, ibid. In prayer we do not so much bring God to ourselves, as bring ourselves to God, 342. What the sub-determinations of the celestial spheres are, 376. "Order" is accepted in two ways, 31. What things are common to each order, and what are particular, 237. What access to the altar and kneeling signify, ibid. What the imposition of hands is, ibid. What the signing of the cross is, ibid. What the promulgation of names is, 238. No one is to be promoted to sacred things unless elected by God, ibid. What the final salutation means, 258. Why the book of Scripture is placed on the head of the pontiff, 239. What kneeling with one or both knees is, ibid. Which orders are purified, 249. Which order is illuminated, 250. Which order is perfected, ibid. Inferior orders are led to God by superior ones, 254. What purgations belong to the celestial orders, 253. The nine orders of angels are distributed into three hierarchies, 50. The order of angels according to Gregory, 51. How we are morally assimilated to angels, ibid. What the kiss of peace is, 193, 209. The punishment of Oziah and Saul, 606. Likewise Mary the sister of Moses and the sons of Sceva, ibid.

P What eyelids, eyelashes, teeth, and other parts of the body are, 130, 141. What participation in the bread and the chalice designates, 188. What *pan-dynamos* and *pantokrator* are, and what their difference is, 478, 503. In what sense passions are attributed to spiritual beings, 21. In things divine, the Father is the original light, 6. Who the Father of lights is, and why he is so called, 7. Saint Paul is a common sun, 616. What divine peace is, 509, 514. Divine peace coordinates all things, 510. Divine peace reaches to all things, ibid., 517. How peace is observed among so many and such contrary things, 511. How peace is found in those things which are always moving, ibid., 518. Without peace, nothing in created things can subsist, ibid. In what peace and concord differ, 513. What peace, silence, and immobility in God are, 514. How all things desire peace, ibid. Because of peace, wars are waged, ibid. What true and apparent peace is, ibid. Sin: what is worthy of punishment in sin, 458. Sinners are more impure than demoniacs, 192, 208. What a feather is, 130. Divine persons: how they are whole and yet one without confusion, 318. Divine persons are distinct only by reason, ibid. The distinction of the perfection of God and that of creatures is fourfold, 531. Why the perfection of God is unlimited, ibid. How it is in God, 532. God has all perfection through simple essence, 551. How the perfections of creatures belong to God negatively, 577. Causally, ibid. And preeminently, ibid. By what steps one arrives at perfection, 171. What must be renounced by one aspiring to perfection, 172. The name of "Rock" is attributed to Christ and to Peter in different ways, 293. A phantasm is naturally required only for the primary information of the intellect, 580. Mystical contemplation transcends phantasms, 581. Without phantasms, David and other saints contemplated divine things, ibid. Why our pontiff is called an Angel, 108. The pontiff is the first in the hierarchical order, 254. From him all sacred power is derived to those below, ibid. What the office of pontiffs is, 235. The rites of consecrating them, 236. The people are not capable of mystical light, 518. What power is simply and in how many ways it is used, 535. What Powers signify, 74. Whom prayers benefit, 268, 277. Why prayers are made for the departed, 267, 276. What a presbyter is, 62. What Principalities signify, 85. Privation is not evil in itself, 571. How privations are in God, 391. Privation of mind is evil, 121. Driving the profane from sacred things, 179.

Providence of God toward all, 87. God's providence flows through all things, 449. Providence preserves the natures of things inviolate, 575. Providence shines in all things, 425. What general providences are, and what particular ones, 295. What psalmody is, 205. Beauty, the beautiful: from divine beauty are all congruities, 356. Through the beautiful and the good, all things exist and are preserved, 161. All things desire the beautiful and the good, 358. What "quantum" (how much) is, 378.

R What *Rhōn* is in angels, 151. What a kingdom is, 445, 523. What renunciation is, 18. Created things obscurely manifest God, 27. Sacred things gather the soul, profane things distract it, 28. Divine things are not to be measured according to our intelligence, 458. Spiritual things are adumbrated in material ones, 2. Divine things are known only through participation, 320. Through sensible things, spiritual things cannot be known, 28, 291. How intelligible things are denied of God, 581. How created things announce God, 463. Resurrection: after the resurrection, there will be a clear vision of God, 306. What wheels designate, 133, 134. Revolutions of the wheels, ibid.

S What kind a priest ought to be, 32. Priests must not be judged by ministers or laymen, 599. Who is a worthy priest, 605. Priests are angels, 606. What the hands of priests are, 255. The rite of consecrating a priest, 256. What power of binding and loosing is given to priests, 269. Sacred, sacrament: in antiquity, sacred things were kept very secret, 546. What the distribution of a sacrament insinuates, 197. Of what things sacraments are signs, ibid. Other sacraments refer to the Eucharist, 198. A comparison of sacraments among themselves, 199. Sacraments are not to be handled except by the worthy, 158. Sacraments are sensible signs of spiritual grace, 170. Sacrifice is in memory of Christ’s passion, 196. What a salutation signifies, 248. Holiness, sanctification, saint: in what sense holiness is predicated of God, 522. Many saints are caught up by God, 459. Saints depart from this life in joy, 265. The bodies of the saints will rise gloriously, ibid. How great are the promises for the departed saints, 267. What holiness is, 522, 523. Holiness is acquired by the observance of commandments, 167. By what order one arrives at holiness, ibid. What the order of our sanctification is, 178. Interior, ibid. What the wisdom of God in mystery is, 772. From the wisdom of God angels have their status as intelligible beings, 459. From this, souls are rational, ibid. The wisdom of God is all wisdom, and it exists above every wisdom, unsearchable and incomprehensible, 438. In what sense divine wisdom is said to be mobile, 3. Why the wisdom of God is multifarious, 143. In what sense the wisdom of God is said to be foolish, 465. The wisdom of God is by excess, 466. Holy Scripture elevates us to God, 1. It provides celestial knowledge for us, 2. Its sense is multiplex, 5. Scripture is called an illustration by Saint Dionysius, 3. It is light, ibid. Scripture gathers the mind distracted by phantasms, 4. The symbolic truth of Scripture is to be scrutinized, ibid. Its true sense must be conceived by an intellect abstracted from material things, 40. It is never without its literal sense, ibid. Because it was intended primarily by the Holy Spirit, it is always the same, 5. The reading of Scripture composes the soul, 4. Scripture aptly uses metaphors, ibid. Why Scripture describes spiritual things corporally, 5. Why there are symbols in the Scriptures, ibid. Why Scripture represents sublime things through vile ones, 12. It denominates God from the highest, middle, and lowest things, 15. Mystical Scriptures are of a twofold kind, 22. What readings of Scripture are, 189. What the arguments of the books of Holy Scripture are, ibid. Psalms and Scriptures compose the mind. What axes and diverse instruments are, 131, 133–141. What the faculties of sense are, 120, 141. Sense is as it were a certain whisper of divine wisdom, 265.

^A Burial: what it implies, 26. In burials, why only catechumens are not dismissed, 266. What the chants and readings signify, ibid. What the prayers of the prelate over the deceased signify, 267. What the greeting is, ibid. Why prayers are made for the dead, ibid. Why the deceased is anointed, 270, 280. What the place of burial is, ibid. Seraphim: what the word signifies, 53, 551. What Seraphim are mystically, 58. Why the blessed Seraphim is spoken of in the neuter gender, ibid. What the Seraphim who assist the pontiff in the confection of the unguent signify, 220, 228. What their faces and what their wings signify, ibid. Why they cover their faces and feet, ibid. What the crying of one to another signifies, 220. What the interpretation of their same name is, and how it signifies the unguent, ibid. A seal is not the cause of unequal participation, but the underlying matter, 319. Whence the unequal representation of a seal arises, 535. Mystical silence: what it is, 544. Sun: whence it is called *helios* in Greek, 389. What the utility and efficacy of the sun are, ibid. The sun is an image of divine goodness, 353. The sun illuminates and perfects all things, ibid. The sun is an image of divine goodness, 576. The sun is stayed by Joshua, 595. Sleep and waking of God: what they are, 613. Lots: are in a threefold genre, 242. Which are licit and illicit, ibid. What they are, 248. Celestial spirits: are moved by a threefold motion, 557. Likewise also our minds, ibid. Celestial spirits are divided into essence, virtue, and operation, 102. Celestial spirits: how they are purified, although they are altogether pure, 261. Division of the supernal spirits, 105. In spiritual matters one must proceed in order, 183. One must begin from the consideration of oneself, ibid. Spiritual things must be considered spiritually, 42. Mercurial statues: what kind they are, 26, 492. Subordination: must be observed everywhere, 602. Substance: what it is simply, universally, and specifically, 513. Symbol: what it is, 205. What diverse symbols signify, 608, 613. Symbols must be explained in one way and then another, 610. We must not cling to symbols, 17. Symbols which are brought forward by Saint Dionysius: whence they are taken, 19. How they are to be explained, 20. Symbols are more appropriate for us, 22.

T

Holy Trinity is the most eminent and incognoscible unity, 329. In the Trinity, what circumincession is, 325. Invocation of the Holy Trinity, 39. In what sense the Holy Trinity is called supernatural, 512. How it is above divinity and goodness, ibid. Why it is the president of Christians, ibid. Perfect knowledge of the Trinity is beatific life, ibid. Knowledge of the Holy Trinity is supernatural, ibid. What things are said collectively and what discretely in the Trinity, 317, 330.

U

V

Z