ORDER OF SUBJECTS CONTAINED IN THIS VOLUME
PROLEGOMENA. A Dissertation by D. Le Nourry on the works of St. Dionysius the Areopagite. CHAPTER I. — Analysis of all the works of St. Dionysius. 9 CHAPTER II. — The status of the question is set forth, and the method by which it will be treated. 13 CHAPTER III. — Whether certain writers attributed these works to Dionysius before the Constantinopolitan Collation. 14 CHAPTER IV. — The principal argument for the Areopagitic authorship, drawn from a constant tradition of eleven centuries, is proposed. 15 CHAPTER V. — The responses of the anti-Areopagitic critics, and their chief arguments against this tradition, are discussed. 17 CHAPTER VI. — Another argument of the anti-Areopagitic critics, drawn from the silence of Eusebius and Jerome, is examined. 20 CHAPTER VII. — On those writers who, after the publication of the works of Dionysius, judged them to be doubtful or spurious. 22 CHAPTER VIII. — Arguments taken from the Works of the author himself are weighed; and first, the arguments of the Areopagitic critics. 24 CHAPTER IX. — The arguments of the anti-Areopagitic critics are examined; and first, that derived from the fact that the books are inscribed to Timothy. 25 CHAPTER X. — The second argument, taken from the sacred books and writers cited by our author, is examined. 28 CHAPTER XI. — The third argument, taken from the cited authority of St. Ignatius, Bishop of Antioch. 29 CHAPTER XII. — The fourth argument, deduced from the works and opinions of others cited by our author. 32 CHAPTER XIII. — The fifth argument, taken from the traditions cited by our author. 34 CHAPTER XIV. — The sixth argument, taken from those things which our author has handed down concerning the most holy mystery of the Trinity and the divine persons. 35 CHAPTER XV. — The sixth argument [repeated numbering in original], elicited from those things which our author mentions concerning monks, their vows, and their solemn profession. 38 CHAPTER XVI. — The seventh argument, drawn from the sacred ceremonies and rites which our author reviewed. 40 CHAPTER XVII. — The eighth argument, taken from the style of the author. 42 CHAPTER XVIII. — On the lighter arguments of certain anti-Areopagitic critics, and the subsequent proofs of the Areopagitic side; whether this author ought to be accused of lying, and whether his writings are embellished by miracles. 44 CHAPTER XIX. — At what time these writings appeared, according to the opinion of the anti-Areopagitic critics. 46 CHAPTER XX. — On the utility of these Works, and other lost lucubrations of the same author. 50 CHAPTER XXI. — On the editions and versions of the same Works, and various commentaries and observations thereon. 51 CHAPTER XXII. — Certain new observations. 53 Preliminary dissertation by Fr. J. F. Bern. M. de Rubeis, of the Order of Preachers, on the Venetian edition of the works said to be Areopagitic. CHAPTER I. — The Antwerp edition of the Areopagitic works; what was accomplished in it. The other, later Parisian edition. Casimir Oudin noted. 57 CHAPTER II. — The new Venetian edition reproduces the Parisian edition, with the Greek text of the Areopagitic works, and especially the Scholia, collated with the codex of the library of St. Mark. The opuscula are enlarged. Various opinions held concerning the author of the works. 60 CHAPTER III. B — Scholia on the Areopagitic works were written not only by Maximus, but before him by John Scythopolitanus. They appear in published editions in a confused state. Nourry is noted. The Scholia of John Scythopolitanus are in some places more ample in the manuscript codices. Judgments by which others may be distinguished from them. Who John Scythopolitanus was. 63 CHAPTER IV. — The manuscript codex of the Marciana Library in Venice attributes some of the published Scholia to Patriarch Germanus; all of which are indicated. Animadversions: conjectures concerning Patriarch Germanus as an advocate for Maximus. Who that Patriarch Germanus was. Others that are reported among bibliographers as Scholia on the Areopagitic Opus, are reviewed. 70 CHAPTER V. — The Latin versions that are reported of the Areopagitic Work are reviewed. A Latin version of a certain passage from *The Divine Names* in St. Thomas Aquinas is more sincere and polished than in others. 72 Typographer to the studious reader. 78 Monitum prefixed to the Paris edition of the year MDCXLIV. 73 Corderius’s general observations for an easier understanding of St. Dionysius. Observation I. — The entire doctrine of St. Dionysius relies on the Word of God. The substance of our hierarchy is the Word of God. Description of Scripture and traditions. 77 Observation II. — Why St. Dionysius speaks so magnificently of Scripture. By what names he calls the Scriptures. By what names he calls the apostles. 79 Observation III. — A fourfold method of philosophizing concerning God. 80 Observation IV. — What force compounds with *hyper-* have. 80 Observation V. — What compounds with *a-* signify. The divine names which he predicates of God in a certain sense. What it is to be predicated *tempos* (in a qualified sense). Not said only according to cause. 81 Observation VI. — How God is life in Himself, and the author of life in Himself, etc. 82 Observation VII. — What compounds with *a-* signify. 83 Observation VIII. — That Dionysius affirms all things of God and again denies them. How all things are affirmed of God. 85 Observation IX. — The perfections of God are considered in two ways. How God is denominated wise, just, etc. 85 Observation X. — In what sense common names are said primarily of God, and primarily of creatures. Names are posterior to things. Names invented by man. 86 Observation XI. — St. Dionysius, the first author of scholastic theology. Theological principles drawn from the first period of Dionysius. That every gift is from God, etc. 88 Observation XII. 90 Isagoge of Balthasar Corderius to the Mystic Theology of St. Dionysius the Areopagite. CHAPTER I. — What is understood by mystic theology. 95 CHAPTER II. — What is the definition of mystic theology. 96 CHAPTER III. — What is the principle of mystic theology. 98 CHAPTER IV. — What is the end of mystic theology. 99 CHAPTER V. — What things are required for mystic theology. 101 CHAPTER VI. — In what manner one should approach mystic theology. 103 CHAPTER VII. — How that miraculous mystic union of theology is perfected in the soul. 104 Proemium of George Pachymeres on the works of St. Dionysius the Areopagite. 107 Various epigrams on the works of St. Dionysius. 115
ST. DIONYSIUS’S WORKS. ON THE CELESTIAL HIERARCHY.
CHAPTER I. — Dionysius the presbyter to the fellow-presbyter Timothy. That every divine illumination, emanating according to goodness in diverse ways to those things which are governed by providence, remains simple; and not only this, but also unifies those things which are illuminated. 119 C CHAPTER II. — That divine and celestial things are aptly explained even by dissimilar symbols. 135 CHAPTER III. — What is hierarchy, and what is its utility. 165 CHAPTER IV. — What the name of angels signifies. 178 CHAPTER V. — Why all celestial essences are called by the common name "angels." 195 CHAPTER VI. — What is the first distinction of celestial essences, which is the middle, and which is the last. 199 CHAPTER VII. — On the Seraphim, Cherubim, and Thrones, and concerningtheir first hierarchy. 203 CHAPTER VIII. — On the Dominions, Virtues, and Powers, and about their middle hierarchy. 257 CHAPTER IX. — On the Principalities, Archangels, and Angels, and about their last hierarchy. 258 CHAPTER X. — Repetition and conclusion of the angelic order. 271 CHAPTER XI. — Why all celestial natures are called by the common name of celestial virtues. 283 CHAPTER XII. — Why the leaders of men are called angels. 291 CHAPTER XIII. — Why the prophet Isaiah is said to have been purified by the Seraphim. 300 CHAPTER XIV. — What the transmitted number of angels signifies. 322 CHAPTER XV. — What the fashioned images of angelic virtues are: what is fire, what is human form, what are eyes, what are nostrils, what are ears, what are mouths, what is touch, what are eyelids, what are eyebrows, what is pubescence, what are teeth, what are shoulders, what are arms, what are hands, what is the heart, what is the chest, what is the back, what are feet, what are wings, what is nakedness, what are garments, what is a bright robe, what is priestly, what are girdles, what are rods, what are lances, what are axes, what are geometric cords, what are winds, what are clouds, what is brass, what is electrum, what are choirs, what are applauses, what are the colors of various stones, what is the form of a lion, what is the figure of an ox, what is the species of an eagle, what are horses, what are the differences of the colors of horses, what are rivers, what are chariots, what is a wheel, what joy is said to be of the angels. 326
ON THE ECCLESIASTICAL HIERARCHY
CHAPTER I. — Dionysius the Presbyter to Timotheus the Presbyter. What is the tradition of the ecclesiastical hierarchy, and what is its scope. 369 CHAPTER II. — On the things which are performed in illumination or baptism. 391 CHAPTER III. — On the things which are performed in the synaxis. 425 CHAPTER IV. — On the things which are performed and brought to perfection in the ointment. 471 CHAPTER V. — On the consecrations of sacred orders. 499 CHAPTER VI. — On the orders which are initiated. 529 CHAPTER VII. — On those things which are done concerning the dead. 551ON THE DIVINE NAMES
CHAPTER I. — Dionysius the Presbyter to Timotheus the Presbyter. What is the goal of the book, and what has been revealed concerning the divine names. 586 CHAPTER II. — On joined and distinct theology, and what is divine union and distinction. 635 CHAPTER III. — What is the power of prayer, and concerning the blessed Hierotheus, on religion and theological writing. 679 CHAPTER IV. — On the good, light, beautiful, love, ecstasy, zeal; and that evil is neither an existing thing, nor is it from existing things, nor is it in existing things. 694 CHAPTER V. — On being, in which is also about exemplars. 815 CHAPTER VI. — On life. 853 CHAPTER VII. — On wisdom, mind, reason, truth, and faith. 855 CHAPTER VIII. — On power, justice, salvation, redemption; where it is also about inequality. 890 CHAPTER IX. — On great, small, same, other, similar, dissimilar, rest, motion, and equality. 910 CHAPTER X. — On the All-Omnipotent, the Ancient of Days; in which is also about the eon, or eternity and time. 935 CHAPTER XI. — On peace, and what it might mean that it is what it is by itself, what is power by itself, and what is life by itself, and what things are said of them. 967 CHAPTER XII. — On the Holy of Holies, King of kings, Lord of lords, God of gods. 970 CHAPTER XIII. — On the perfect and the One. 977ON MYSTICAL THEOLOGY
CHAPTER I. — What divine darkness is. 997 CHAPTER II. — How it behooves us also to be united and to render praises to the author of all, who is above all. 1020 CHAPTER III. — What are the affirmative statements about God and what are the negative. 1051 CHAPTER IV. — That He, who is the author of every sensible thing according to excellence, is not any of the sensible things. 1039 CHAPTER V. — That He, who is the author of every intelligible thing according to excellence, is not any of the intelligible things. 1045EPISTLES OF ST. DIONYSIUS
EPISTLE I. — To Gaius the monk. He teaches that that ignorance of God, which he commends in the book *On Mystical Theology* as above all knowledge, is to be understood not privatively but superlatively. And he shows at the same time that all the knowledge we have about God through cognition is received from creatures. 1065 EPISTLE II. — To the same Gaius the monk. He explains in what sense God is said to be above the principle of divinity and goodness, namely, as participated and created. 1067 EPISTLE III. — To the same Gaius. What the vocal expression 'suddenly' signifies, and what power it has concerning the incarnation foretold. 1069 EPISTLE IV. — To the same Gaius the monk. That Christ was a true man, and at the same time the God-man assumed human nature in a supernatural way. 1071 EPISTLE V. — To Dorotheus the minister. He explains what divine darkness is, of which he wrote in the book *On Mystical Theology*. 1075 EPISTLE VI. — To Sosipater the priest. He urges Sosipater to occupy himself not so much in refuting false opinions as in establishing the truth. 1077 EPISTLE VII. — To Polycarp the bishop. I. He teaches that one should not act too contentiously against infidels, but the truth should be established, which once established, falsehood will crumble of itself. II. That the insults of infidels are little to be cared for, and should be retorted upon them. And at the same time he suggests arguments to Polycarp, which he ought to use against Apollophanes, especially from the prodigious eclipse which Apollophanes observed together with Dionysius at the time of Christ's crucifixion. III. From his own confession, he shows him to be convicted by that eclipse. 1077 EPISTLE VIII. — To Demophilus the monk. On proper operation and clemency. 1083 EPISTLE IX. — To Titus the bishop. Replying to his request as to what is the house of wisdom, what is the crater, and what is its food and drink. 1103 EPISTLE X. — To John the theologian, apostle and evangelist, in exile on the island of Patmos. He prophetically predicts his swift liberation from exile, and his return to Asia, where he will be of profit to many by his example. 1117 EPISTLE XI. — To Apollophanes the philosopher. (Spurious.) 1119 THE LITURGY OF ST. DIONYSIUS, Bishop of Athens. 1123 DIONYSIAN ONOMASTICON by B. Corderius. 1153 INDEX of the more noteworthy matters which are contained in the works of St. Dionysius. 1175FINIS TOMI TERTII