Commentaries on the Ecclesiastical Hierarchy

OF THE SAME: ON THE ECCLESIASTICAL HIERARCHY. COMMENTARY BY THE SAME ON THE BOOK DE ECCLESIASTICA HIERARCHIA, translated by Petrus Lansselius of Gravelines, priest of the Society of Jesus.

^A§ I. Deifica. He calls it deific because it is perfected by God, or because it is given to men, and for this reason the hierarchy of the Christians makes them gods and absolves them.

Traditionum. Because the knowledge of the ecclesiastical order is received by tradition.

Non explodas. That is, do not ridiculously and irreverently make manifest to all profane persons things divine and full of mystery, providing an occasion for mockery.

Solis vero sanctis. Because it is not fitting to explain holy things to the profane, nor to cast pearls before swine.

Divinissima mens. It is to be noted against the Nestorians, that "mind" is spoken of even in regard to God. And [regarding] "sanctification," or purity leading to holiness.

^B§ II. Quoad fieri potest. According to the power of the essences that are endowed with mind and are known by mind alone; for Jesus does not [act] according to his own power (that is, he makes them like unto himself); for he is of infinite power, since he is also God.

Connectit. The interpretation of these things is in the fifth chapter of the book *De divinis nominibus*.

Multas varietates. I consider "many varieties," or dissimilarities, to be the many kinds of solicitous desires pertaining to the flesh or body, which the Lord forbids: but the life that is unified and divine [consists in] seeking first the kingdom of God and his righteousness; this the Lord signified when he said in the prayer, "That they may be one."

^A And thus, having described the soul as being affected by a certain quality, he named it a "sacred habit," which especially befits those who are consecrated.

Of the knowledge of visions. That is, the scientific understanding of the words concerning God and the teachings; for these sacred initiations do not pertain merely to the naked hearing or pronunciation of divine oracles, but consist in the attainment of the mind and the understanding of those things which are celebrated; for in this way, those who adhere to God are first consecrated to Him, and then transmit to others the same rite; they are perfected, and in turn they perfect.

§ II. It is of the angels. That he again speaks of the nine orders which he previously named in the book *Concerning the Celestial Hierarchy*. ^B And all that is now celebrated. What the power of the whole hierarchy is. And the hierarch himself. That is to say, the bishop. And those subordinate to him. (He speaks here) of promotions. So that the subordinates may follow. Presbyters. But these [things] indeed. A comparison of the celestial hierarchy and that which is subject to the senses. Of sensible symbols. Sensible symbols are the sacraments which are hereafter set forth: that is, baptism, or illumination; the synaxis, or the sacrament of communion, and the rest. One indeed it is. God, obviously. Not in a unified way. For "uniformly" and according to one and the selfsame manner. And of intelligible [things]. It must be noted that the book which he wrote concerning those things that are contained by the intellect and those that fall under the senses is not found among us. More extensively. For "more broadly" and at greater length.

§ III. [α]

It is indeed hierarchy.

[β] Most general. General [things] are those which are more comprehensive. He says, therefore, that perhaps with every order being called a hierarchy, hierarchy is the more principal and more general summation of every hierarchy; as of the hierarchy of presbyters, that is, of the order, ^D the hierarchy is the bishop, who ought to know, to purify, to illuminate, and to perfect; for the hierarchy of deacons, the hierarchy is the archdeacon, who ought to know the liturgical offices: and thus in sequence the remaining orders.

[γ] Summation (Συγκεφαλαίωσις). The summation of sacred things is the knowledge of every priestly order.

[δ] Its origin. What is the origin of the hierarchy, and concerning the Trinity.

[ε] Knowable. Note that the holy Trinity possesses as knowable the quality of its own existence—which we now call its proper substance—being the only one that is known in this way.

Rational. Note that angels and humans are rational natures.

And this not otherwise. Namely, salvation.

And this deification. What deification is.

Of hierarchy. What the end of every hierarchy is, and what kind of duties a prelate ought to perform. Note that he says the end or goal of the entire angelic and human hierarchy is the love of God and divine things, and what follows in the enumeration. And as for the expression "that which operates solely in sacred things," he declares that it is clearly and solely by turning one's gaze toward such worship that one perceives it.

§ IV. Super-celestial [powers]. Note how God moves the intelligible virtues, and how we are illuminated.

For not from without. Humans indeed [receive] from without—that is, from the contemplation of creation and from didactic words and other things of the same kind—receive true knowledge and understanding; angels, however, are illuminated from within, [deep] within their own intellectual power, and are marked by the divine will—that is, they are fashioned toward the imitation of God and the knowledge of those things that are, in as much as they exist.

Intelligibly. One must consider how the illuminations of God move the divine minds from within, and not from outside or from without: for he says that God illuminates them intelligibly. Since what thinks is intellectual, and what is thought is intelligible; and that which is thought is food, and as it were the strength of the one who thinks; rightly and deservedly does God—seeing that the incorporeal ones are minds—Himself, as He who falls under their intellect and is understood by them as far as they are able, illuminate them from within, since the mind thinks and is nourished.

Of divisible signs. By divisible signs here he refers to the multiform teachings of Scripture, explaining most of all through symbolic words the contemplation concerning the divine nature and the intellectual essences; but sometimes also those [signs] that correct the action, such as the legal precepts which are brought back to moral allegory; but even much more so are the ceremonies and rites of the sacraments perceived in signs and figures.

For the substance. Note what the power and nature of our hierarchy is, and what the divine oracles are.

Of the sacred initiators. By sacred initiators he means the apostles, whom he also calls leaders. By theological tablets he means the books of the Old and New Testament; and by knowledge empty of matter, the spiritual understanding of Scripture, which the apostles received from the Spirit, which he also called corporeal discourse, from which initiation...

[VARIÆ LECTIONES ET CORRECTIONES]

and the teachings of the New Testament were established; and he called the illumination of the Spirit that occurs in the ruling power ^A a neighbor to the heavenly hierarchy, which was planted in that part which holds the primacy.

*From mind to mind.* See those things which are performed through the spoken word, and that the mysteries were handed down through the unwritten word. This "word" is to be taken in the common sense, referring to those who hand them down; he called them "sacred signs" because of the mysteries that are subsequently set forth, which he also deems worthy of an elevating contemplation.

*By sensible likenesses.* Concerning images.

*The folded.* Behold clearly what is folded.

*By unwritten initiations.* Note also that divine things are handed down to us by unwritten initiations.

*A certain symbolic hierarchy.* Note that the human hierarchy uses signs and consists of sensible things—that is, we do not handle the divine things themselves nakedly, but we are perfected through ^B signs, such as the cup of blessing, as the Apostle says (a), and the bread which we break, and the rest.

*Revealed.* That is to say, known, and indicative of what things and mysteries they are.

*You shall not communicate to another.* Because mystical things must be spoken of without danger and with safety.

CONCERNING CHAPTER II

§ I. [α] *Of this.* Meaning, clearly, of the likeness and union with God.

[β] *What then is the beginning?* The beginning, he says, and the way to divine intimacy and heavenly inheritance is divine baptism; for unless one is born of water and the Spirit, he shall not see the kingdom of God (b). Hence the inner man is formed toward a better state ^C and a salutary aptitude for the divine words and realities.

[γ] *That which is for the others.* He says that three things are necessary for the beginning of the commandments: the reception of the divine Scriptures, the instruction of the divine faith, and the regeneration through divine baptism. He rightly proved, therefore, that the most preferred and extraordinary movement of the mind is the love towards God; and that our divine creation, that is, the regeneration through baptism, is a kind of beginning of the love towards God, according to which we begin to be divinely. For our creation from seed, ^D even if it occurs with God as creator, is nevertheless natural; but that which is from baptism is divine: for it is not of blood, nor of the will of man (b*). Just as, therefore, in natural birth it is necessary first to exist by being born, and then to operate what is suitable and to suffer—as for men the things that are proper to them, and for the irrational animals likewise the things that are useful—so also in the divine regeneration of baptism it is necessary first to [exist] for God

^A and then to work His love, and the other things that conduce to living well. *Ut enim inclytus.* He speaks of the blessed Hierotheus, as he has often declared in the preceding sermons. *Prima motio.* What is the chief motion of the mind. *Divinus status.* That is, regeneration through baptism. *Ineffabilissima.* That is, to be fashioned anew and regenerated through baptism, as he sets forth hereafter. *Exsistere oportet.* That existence according to nature is followed by working according to it. *Divina regenerationis.* This is baptism. *A sole fabricatis.* By the splendors which the sun makes; he indicates, however, the rays. ^B § II. *Oziam.* Note what things happened to Ozias, Core, and Nadab. *Evangelia.* What are truly good tidings. *Humanitatem.* Note concerning the dispensation, or incarnation. *Conformare.* Through faith, clearly, as he shows hereafter. *Qui horum amat.* He speaks of him who has recently believed and wished to be illuminated; but "initiated," that is, a Christian, and one who believes perfectly. *Ipse autem integre.* Concerning the now-mentioned sponsor of those recently illuminated, or baptized. *Obsequi.* According to that which is said in the Law: In all things we will hear the voice of the Lord. *Suscipere.* Him who is asked to sponsor, whence he is also called a sponsor (*susceptor*). *Summum sacerdotem.* That is, the bishop. ^C § III. *Duorum virorum.* Thus this sentence is to be composed: "Two men, as if with a sheep placed upon the shoulders, so that it may be from two men, the sponsor I mean and the one approaching, entering within the church, receiving this one as a lost sheep, the (sponsor) himself converting this one from error." For the sponsor was faithful and there was no need for him to be admitted; now the bishop gives thanks to God. For if it is composed thus, "receiving of two men," it will be a plain solecism. [*Vox ἐσέφθη, here is put for veneratus es!*] *Spirituali, seu mentali.* He calls that a mental thanksgiving which is silent and which takes place in the mind: but bodily, by inclining the head and adoring God. ^D § IV. *Omnem sacrum ordinem.* That is, the whole clergy. *Hymnum aliquem.* Note that it is possible for a hymn and praise to be offered to God from every Scripture, not certainly from David alone. Furthermore, any hymn, or the song of Mary the sister of Moses, *Let us sing to the Lord* [c], or the thirty-third psalm of David, or a part of it: *Accedite ad eum, et illuminamini* (Come unto him, and be lightened).

^A "That it should be whole." By "whole," he means an approach that comes from the entire soul. "He commands the priests." Note that he calls "priests" those who are subordinate to the bishops—that is, the presbyters—and he refers to the deacons in this way as well; for they are the ones who register the names of the newly enlightened. § VI. "The man." Note also the registration of the name of the one being baptized and of his sponsor. "The congregation having completed." That is, upon the pronouncement of the "Amen." "He ungirds him." Regarding those things which are perfected in holy baptism. "And strips him." Here he does not strip off every garment, but lets down one vestment, as he declares subsequently; he does this through the ministers, that is, the deacons. "He leads him to the east." In this position he makes him one who prays and asks; but in the posture towards the west, he acts like one who is driving away the works of darkness. Note that at that time the deacons alone stripped those who were being baptized; but the presbyters performed the other rites, which the deacons now perform, as you learned a little earlier; and in the sections that follow you will find that he calls the deacons "ministers," and the presbyters "priests." ^B § VII. "Of the ministers." He calls the deacons "ministers." "Mother of adoption." He calls the font the mother of adoption. "The sacred [song] of those who are divinely inspired." The text should be construed as follows: "the sacred melody of the inspiration of the divinely inspired prophets," so that it may be: and thereafter the bishop, having said "the sacred melody of the Holy Spirit," which Holy Spirit is the inspiration of the divine prophets, receives the man; for he does not say "the sacred melody of the prophets," for not all the prophets said the same song. And it is the twenty-eighth Psalm: *The voice of the Lord is upon the waters*, and the *Alleluia*. "Congruous." That is, white. ^C "To the most divinely-working." It is written in another copy, "to the most theological." He says that he who reads the Father's discourses concerning the ecclesiastical hierarchy should not be alienated if he says some things differently from the order now prevailing in the churches in the celebrations of the mysteries; just as here, too, after the anointing with chrism, he introduces the participation in holy communion as taking place. For it is probable that these things belonged to the state and condition of those times, ^D but now they are observed more accurately in the perfect sacrifice of the divine mysteries, in which those who are newly enlightened must also participate.

^A (§ VIII.) But when he says, "again to the contemplation of the first things," he has insinuated that prayer is made after this, or that after this the pontiff comes to the divine Mass.

It is, therefore, concerning the principal things. What he says is of this kind: The bishop, who sustains the person of the God of all, even as God remains in one and the same state, and, fixed in himself, never abandons himself, but for the salvation of all pours out and extends the illuminations of his own goodness through the progressions of his providence to all things, and is present to all, nor departs from his own stability and firmness; so also the bishop, for the sake of signifying as much as he can the imitation of God, remaining in his own state—that is, in his ecclesiastical principate—proceeds by a providence of philanthropy to the second things; that is, he descends to him who converts himself, and teaches him, and anoints him, and signs him (or confers the sacrament of confirmation), and imparts to him the gift (that is, the venerable Eucharist) after he has baptized him. But since these are of the ministry, they are secondary to his principate and dignity. Having therefore completed all the second things, he returns to the altar, representing to God by signs that, even if he has progressed to the second things for the sake of the salvation of him who has approached, yet he does not omit his office, and that he persists in his office—that is, in the height of divine contemplation. But from divine things, instead of from the holy office which is performed in those who are newly enlightened, he is turned again to divine things, that is, to the summit of divine contemplation, pushed and led to that which seems good to the holy Spirit. He says this also a little later in the contemplation of the mystery of communion. ^B Of water. For by water those things which are unclean are cleansed.

III. § I. He may insinuate. That among those who hear, interpretations ought also to be made; and that the many are unaccustomed to hear mysteries of this kind, which he calls the "multitude."

§ II. Unitary from the promiscuous. He calls "unitary" those things which imitate divine things; but "promiscuous" things, those which are vulgar and profane.

In the work *On Intelligibles*. Concerning things which are understood by reason, and which fall under the sense, that a book was written by him, and what it contains.

III. Let us say, therefore. Contemplations. ^C Of mental beings. Of those natures which are possessed of mind, he states there are two evils. For either they depart entirely from the divine light and wander astray, being lovers of evil; or because they have neglected the mode of illumination which was given to them, and have attempted to pass beyond the holding of it, and, being unable to comprehend what surpasses their power, they lose entirely even the mode of the divine light that was given to them, which remains such everywhere that it cannot be consumed. ^D Liberty of choice. Note, however, that every aspect and power of mind, whether of angels or of men, is self-determining.

and how it exists in evil. ^A

"It withdraws."

"Whether moderately."

"Of those things that are alien."

"To this the divine [one]."

"To those approaching."

§ IV.

"Those possessing knowledge."

"They come to his knowledge."

"Visible"

"reverting"

"It is of this."

"Seal."

"By him."

"Companion."

§ V.

"But to be unrelated."

"Stripping off."

"As if exhaling."

"Announcing."

"Toward the one of total inclination."

"Obtains immutability."

"To be unyielding."

^A It should be noted that this is said regarding women who show manly courage, or those who appear as males. "You see those things [in these words]." Concerning the unction. "Unto those who, under Christ..." The structure of this passage consists in a hyperbaton, a long collocation being interposed. It should, therefore, be construed as follows: "Through which contests under Christ, who has proposed prizes, into certain contests, so that he may joyfully engage in divine [things], and the things that follow."

| CHRISTUS | | | | | :--- | :--- | :--- | :--- | | As God, He proposes prizes | As wise, He lays down laws | As beautiful, He honors the contests | As good, He gathers the contestants |

"Since as God." That Christ is God, against the Nestorians. "Descending." He speaks concerning baptism. "The first of the pugilists." He calls the Lord the first of the pugilists, who, led only by His own goodness, contended against the empire and power of death. "In the contests." Namely, through the unction of the divine oil. "Actions, etc." By actions he means sins, and turbulent desires and movements; by the essences of the demons, he means the natures that have the power of acting; for evil deeds are not observed in their own essence and nature. ^B § VII. "Since death is." He states what death is, and that our composition is a conjunction and union. "Leading to the obscure." Some have said that this "which is not seen" is Hades; that is, the invisible and obscure separation of the soul, into places invisible to those who are subject to the senses. "By corporeal immutations." For the body is often dissolved and decays, not only into worms, but also into other living creatures. See also how he calls such a change an "immutation" [commutation], and that death is not a consumption of our essence; and that the soul, when it has departed from the body, does not appear, nor wander around the body, as some have said; and that the immersion into water is rightly taken as death. "Divine." He calls the three-day burial of the Lord a "divine death," and says that those words of the Lord, "The prince of this world is coming, and in me he will find nothing" (John xiv, 30), are of the Word; he calls Satan the prince of the world and of the diabolical ^C volitions that are in men, he who has the empire of death, according to the Apostle, who found nothing of his own violation in Christ; for he did not commit sin, nor was deceit found in his mouth, as Isaiah says (Ch. LIII, v. 9). Therefore, it was impossible for him to be held by death, as Peter says; but he was made "free among the dead," according to the opinion of David (Ps. LXXXVII, 6). ^D

^A § VIII. That which lacked ornament is adorned. Since darkness is a certain thing that most lacks ornament, according to the opinion of the Apostle, and since a sordid life is also without form—for it does not possess the form of divine prudence, but is rather a shadow and an obstruction of virtue—it is rightly and deservedly adorned by illumination. The one who approaches baptism receives the form and shape of light, becoming a child of light and receiving the seed of God, which is light, as the divine John says. By "without form" in these things, he refers to what is ugly, not meaning that it is entirely devoid of form—just as we often call what is deformed "without form."

Spirital understanding. I indeed surmise that the great Dionysius kept silent as if ignorant, for the sake of modesty. For that he was accounted worthy of the spirit of foreknowledge, he made clear in his epistle to the evangelist John. ^B Yet this seems to me to signify that, since those who have received the divine Spirit and have been united to Him in purity are, according to the Apostle, the sweet odor of Christ, they perceive His presence—either by speaking in tongues, or by possessing the prophetic gift, or by performing healings, and by all things that are declared in the Acts of the Apostles and in the most blessed Paul.

Otherwise: Those who, as spiritual men, understand spiritual things and compare them with spiritual matters, will thus understand the divine and spiritual sweetness of odor. Paul calls all who preach the Gospel the sweet odor of Christ; for being guided from the life of faith to life, they declare the remission which takes place through baptism, the gift of the Holy Spirit, and the kingdom of heaven through the divine works of those who are of good odor. ^C Hence, the divine John in the Apocalypse sees bowls full of incense, which are the prayers of the just. But the foul odor of the devil is the works of sin, as it is also said in the Psalms: "My wounds have stunk and are festered, by reason of my foolishness" (Ps. XXXVII, 6), that is, my sin. Therefore, Christ is also called "oil poured out" by the oracle, and the Lord smelled a sweet odor in the offering and sacrifice of the just Noah. Hence also, the Gospel is to some indeed an odor of life, namely to the faithful; but to the unfaithful ^D and impious, it becomes again an odor of death, reproving their works and condemning them to Gehenna—just as the most excellent ointment, in the same way, while it delights men with its sweetness, destroys swine, which cannot bear the extreme sweetness of the odor. He speaks of these things more fully and at greater length below in the fourth chapter concerning the ointment.

From the Apostolic Constitutions. Baptism is therefore given in the place of the Lord's death; the water for the burial; the oil for the Holy Spirit; the seal for the cross; the ointment for the confirmation of confession.

APPENDIX TO THE WORKS OF ST. DIONYSIUS THE AREOPAGITE. ON CHAPTER III.

I. Teacher of the sacraments. He refers to Saint Hierotheus. Interpreter of his sacred description. That is, by a sacred description of those things which are performed holily. Commune. This is by the omission of the present tense. Communion. Concerning communion. Perfection from. That it is impossible for anything to be perfected without communion. In capite. That is, by a most necessary reason. Imperfect indeed. That no synaxis is perfected without communion. ^AAnd the capital [caput]. And here also "capital" is taken to refer to that which is necessary and essential. His surname. Why it is called an illumination, and that it is rightly so called. From the effect. And here it is taken by the omission of the word "is." II. The Pontiff indeed. This order was perhaps observed in the times of this Father in the churches which had those distinct places (by which, specifically, the catechumens, energumens, and penitents were separated from the rest). (For I am persuaded that all these things are signified by [the phrase] *kata topon*.) Of sacred books. He calls the Old and New Testaments "sacred inscribed books." And with them the energumens. That is, those vexed by unclean spirits. Moreover of the ministers. He calls the deacons ministers, as well as those who are now called subdeacons. Select. Select, the first deacons; priests, however, the presbyters. They set forth. This is according to the custom which prevails at Rome. For there, only seven deacons serve at the altar, whom, I think, he calls "select"; but [others hold] that others perform some other ministry. And note also from this passage the antiquity of the Father, and that priests set forth the bread ^B along with the deacons. This, however, happens everywhere where there are few deacons; but at Rome, I think it is done entirely correctly, because only seven select [deacons] serve at the altar: perhaps those seven are also select by their manner of life in comparison to the others. Universal. Then also a certain symbol of faith was accustomed to be recited; or rather, what they then received as the doctrine and custom or rites of the faith. Of the sacred tables. Here, these are not the first tablets among us; but in the time of this Father, after the salutation, the tablets were recited, just as in the East. Chief deacons. He refers to those who were the first among the deacons, who alone were present at the divine altar; perhaps they were also selected and set apart from them for the dignity of their life. ^C And brings into aspect. That is, he manifests those things.

VARIOUS READINGS AND CORRECTIONS

^A as, for instance, that this and that are of Christ, and this and that of Christ. He also points out the divine gifts and bounties consequent upon these, as, for instance, that they are for the remission of sins and the attainment of eternal life, and whatever other such mystical things there are. And perhaps this "brings into aspect" means that the sacred gifts, having been revealed after the prayers, remain covered until the time of participation; or perhaps he speaks of the relief and the lifting up of the unique blessing of the divine bread, which the priest raises, saying: "The holy to the holy," which is more true, as you will find stated toward the end of the chapter.

III. § I. "Figures in order." He called the things now performed in the synaxis "figures" of the true realities. "As not of symbols." That these are symbols, and not the truth. "For the most sacred." What the psalms and the readings are. "Into remembrance." Because after supper, taking bread, and so forth; and because his death is announced until he comes, according to the Apostle and the Lord himself who says: "Do this in my remembrance," and so forth. And note that he called the mystical supper of the Lord the arch-symbol of the present divine mysteries; and that the participation in the bread and the cup profits nothing to him who partakes unworthily, but rather he shall take it to his own judgment and condemnation, according to the Apostle ^B. From the things that follow, one might reasonably say that Christ delivered the mystery to the disciples after Judas had left the supper. "In like manner the sacred." He speaks of Judas. And note that he also made him a partaker of the mystical bread and the cup; but the mysteries were given to the disciples after Judas had left the supper, as he was unworthy of them. "As according to habit." "According to habit" in these words signifies that which is according to knowledge, that is, to be thus disposed internally, and not according to bodily approach alone, but according to the mind through faith and spiritual sense.

§ II. "From those which are caused." That is, from the things visibly performed toward those that are not seen and are mystical, which are the causes and archetypes of those things that fall under sense. "Causes" are said to be those which have from elsewhere the wherefore of their being, so as to be causes in any way; or from effects to causes, that is, from signs which move the senses to those things which are comprehended by ^C the mind and are spiritual: or from those things which are less perfect to more perfect ones: as from types to the image, and from this to the truth. For the things of the Old Testament are a shadow; those of the New Testament are an image; and the truth is the state of things to come. "Tum sacra" ("Then the sacred"). "Tum" with the accent on the penult; this word signifies even then.

(j) Luke xxii, 19. (k) I Cor. xi, 29.

^A § III. *Of the Images.* He calls "images" the representations of those things which are unseen and mystical, that is, those things which are perfected through signs. But he called the sacrament of the synaxis the first of these; concerning which he promises to strip bare that which is to be understood, or that which is declared by contemplation. "For that which excels all." Behold one mode of contemplation of the present chapter. "Not outside." Note, however, that the state of essence is immovable, and the bishop is the figure of God. Note that the things said regarding the burning of incense are reduced and recalled to three modes; for the pontiff begins from the altar, circles the entire temple, and is again restored to the altar itself. "Similarly." Another mode. "In like manner, the divine." The third mode of the proposed contemplation, how it is multiplied from one even in the bishop, yet cannot be held fast by those below; that is, not communicating with the baser. ^B § IV. *Moreover of the psalms.* What the psalms are. Note also this word "consubstantial" or "necessary": but he added "almost" (fere); for these things are not linked and joined together among themselves by essence; but he said this word because all things pertain to one end, that is, to the salvation of men, and therefore he immediately added "almost," correcting the repugnance of the words: a little further down, he says "one inspiration," that is, one conspiracy, which declares that the end of all things is one. "For every sacred." A brief and cursory commemoration of all the books of the Old Testament. "Of the sad," Gr. *tōn aniōntōn*. Bringing sadness and pain, as in Job. "Songs of loves." Concerning the love of the Song of Songs. "Or virile." From this, he similarly introduces the summary of the New Testament. "Of the beloved." I think he speaks of the Apocalypse of John the Theologian, or his Gospel, which is even truer. ^C § V. *He joined,* Gr. *synerrhizōse*. He drew together. "Of the divine things, however." The scope of the psalms, he says, is to praise God and his true servants, which have the power of commanding and containing: which, he says, is necessarily received in all things that are performed in an ecclesiastical manner, making stable the memory of those things which are sung, in those who sing. "Divine operations," Gr. *theourgias*. Magnificences. "And of divine songs." Note that the chant of the psalms ^D

is a teaching of harmony, of concord with God and with oneself. ^A

Concise things. That the things which are concise, that is, the things which are obscure, are clarified by the symbols which are performed; for this is what the word "dilated" declares. Note, moreover, that the Father says that what is spoken of in shadows in the psalms is explained by the reading of the Scriptures.

In these. For in these, that is, in the Scriptures, he who looks sharply understands that one and the same Spirit spoke them all.

It is proclaimed. As the Old confirms through itself.

As one said. That *hē men*, that is, the Old Testament, it said; but *hē de*, that is, the New, performs the completion.

Of theology. Note that he calls the Old Scripture "theology," that is, the word of God; but the New, *theourgia*, that is, the operation of God.

§ VI. Entirely of these. Those who have chosen of their own accord to remain entirely and plainly ignorant of these things and unwilling to hear them.

Of divine generation. This is holy baptism.

Moreover the catechumens. He speaks of catechumens, of those troubled by spirits (energumenes), and of those who are in penance; and of what they are participants.

The latest indeed. He says that the catechumens are the last.

Exsortes (devoid of). Gr. *amethektoi*. Non-participants.

Those being delivered. Renati (regenerated).

Abortive. Gr. *amblōthridia*. Dead births.

Profane too is this one. Gr. *anieros*. Not initiated. Note that he even includes in the number of the energumenes those who remain in bodily enticements without change of soul and without repentance; such as fornicators, lovers of spectacles, and those who pursue similar things: whom the divine Apostle, naming them, subjects to the command that one must not even eat with such a person. ^C He explains these things even more in what follows. It must be known, however, that at this time there is no place for such diligence in the distinction and separation of such persons.

Whoever is of this kind. Note that he who is joined to God will not be vexed by an unclean spirit.

Detestable operation. Note that the lustful are driven by a demon even more than those who fall into an obsession of the devil. ^D

Things which truly are. Note that he calls the virtues the things which truly are.

Material. Since matter also suffers much, and is changed.

In alien things. Note that sins are alien to us; for sin is not natural to us, but an aptitude for every good work, according to the Apostle, and

in the Psalms: "And spare your servant from alien things." ^A From this you also understand what was said by the Lord: "If you have not been found faithful in that which is another's, who will give you that which is your own?" For this reason, these things are called alien because they do not persist. For they are not by nature, but are adulterine. But an action which is according to nature is a being, and is our own. Otherwise: He called things that pertain to the world "alien," because they are not properly anyone's, but pass from some to others and are transferred; or also because our way of living is not placed entirely in these, but looks toward another life, for the sake of which we were also born. Ministri [Of the minister]. That is, lest any of those who are agitated by a demon suffer anything; as he says subsequently. Who are agitated by passions. An efficacious demonstration. Uti demum divino [As if finally of the divine]. Concerning the order of those who are dismissed. Who are not initiated. Catechumens, the licentious. Who are in terrors. And the illusions of expressions. Through cowardice. Note: whence he says that some of the faithful are agitated by demons. By habit and love. That is (as it were) repentance. Altogether holy. The faithful who are united with God and among themselves. Generali [General]. He called the recitation of praises "general," either because it is made by all, or because it is for the grace of all. But this hymn. ^B Observe that he called it a hymn, a symbol, a profession, and a thanksgiving. For it seems to me. Toward what end the symbol looks. Substance indeed. This is according to the sentiment of the Apostle saying: "For all things are ours." But he calls the archetypal beauties those which are seen in the divine nature, of which God, in his kindness, made men participants according to their capacity and in his own way; or certainly he says it is that to whose image and likeness they were made. Præparatis [Prepared]. This is the goods which are provided for us by Him. Perfecta [Perfect]. Note what he says concerning Christ, or concerning his perfect assumption of humanity, even against Apollinarius. Divinus panis [Divine bread]. ^D Animadvert: that it was the custom that not only the divine bread be proposed covered, but also the holy cup; which is now by no means observed. § VIII. And the most divine salutation. Note why the salutation is given. Cupiditates, ex [Cupidities, from]. Observe the cupidities of the flesh and ^{C A} From the Psalms: "And spare your servant from alien things." From this you understand also what was said by the Lord: "If you have not been found faithful in that which is another's, who will give you that which is your own?" For this reason, these things are also called "alien" because they are not; they are not of nature, but are bastard. But to act according to nature is both natural and our own. Otherwise: He said "alien" refers to things according to the world, as not being the property of anyone specifically, but passing from others to others and being transferred, or as if our conduct is not wholly in these, but is acting toward another life, for the sake of which we were born. Of the minister. That is, lest any of those who are being energized suffer, as he says next. Those who are passionately. A clear demonstration. Since of the divine. Concerning the order of those who are being dismissed. Uninitiated. The catechumens, the licentious. And terrors. And the mockeries of representations. Through cowardice. Note, whence he says that some of the faithful are harassed by demons. By habit and love. As if by repentance. Altogether holy. The faithful, and those united both to God and to one another. [α] General. He called the hymnology "general," either as being sung by all, or as being done for the sake of general grace. [β] This hymn. Note that he called the hymn a symbol, a confession, and a thanksgiving. For it seems to me. Toward what goal the symbol looks. [γ] Substance indeed. That is, according to the word of the Apostle saying, "For all things are ours." But he calls "archetypal beauties" those things contemplated in the divine nature, participation in which, as it is possible, he granted to men; or he says it is according to the image and according to the likeness. [δ] Prepared. That is, the goods prepared by Him for us. [ε] Of the perfect. Note what he says about Christ, that is, of his perfect incarnation, and against Apollinarius. The divine bread. Note, that not only the holy bread was covered and placed, but also the divine cup; which is not done now. § VIII. Most divine salutation. Note why the salutation is given. Of desires, from. Note, that passionate desires[… [index: entries preserved]

^A have the power to divide, as they also divide us from God, and us from one another; perhaps even from ourselves. Enmities against equals. That is, with similar men. § IX. Of the diptychs. Why, after the salutation, are the diptychs read? Those who have departed holily. Note that the diptychs of the departed were read only in his presence [not, as now, also [the diptychs] of the living]. The Theology says. These are from the so-called Wisdom of Solomon; and note that this holy Father also employed it. Consider, however. He says this, because what is spoken in the prophets, "to remember before the Lord," should not be understood and apprehended in such a way as if the memory of God were being renewed in the imagination of the mnemonic faculty; which happens in those intellectual beings who are bound in the prison of the flesh, that is, in us. But the memory of ^B God might correctly be called the knowledge of God, by which He knows those who are perfect, those who have become God-like in Him through a virtuous life, and who have been deemed worthy of the indelible knowledge concerning Him. [Note how he takes the saying of the psalm.] Of symbols. Of the body and blood. § X. With water. What is it to wash the hands, and when? He says, "He who is washed." Note how the Father receives the Lord's saying, which says: "He who is washed needs not save to wash his feet." The syntax of what is proposed has an apodosis with regard to "insinuates," so that the meaning is as follows: That this and that is, it insinuates—the basin in the legal worship, and in ours the washing of the hands. And ^C the [word] "unbound" and "free" declares that he will not follow a subordinate life and disposition. Otherwise: The reading of this syntax, which consists in hyperbaton or transgression, will be adapted thus: Since, therefore, as the divine Scriptures say, he who is washed does not need any [other] purification except the washing of his extremities, that is to say, his furthest parts, through the highest purification in the most holy habit and state of divine likeness, he will make his conversation unpolluted and undefiled; and when he moves forward to secondary [matters] in imitation of the bountiful God, as one preserving the fullness and integrity of the divine likeness, he will be unbound and free, as if having become ^D unified and turning back simply and in a singular manner to the One. Unless the extremities. What is it that he who has washed does not need another washing, unless to wash the extremities? He calls "secondary" those things which fall under sense, to which the soul is affected by appearance and what is seen. The holy [basins]. Note that there was no basin in the Law, and that he has another treatise concerning the hierarchy which was in the Law, which is not extant. Of the Hierarch. Note the divine inspiration of the priest [which is truly most perfect].

^A *To have been purified for the sacrifice.* By the divine sacrifice, that is to say.

*The splendor of the mirrors.* He calls the souls of the saints "mirrors," because they are capable of receiving the divine light and possess the power to be made like to a better condition.

*To those desiring to penetrate.* Gr. [ἐφιέντων διδέναι]. Here, speaking in the Attic style as an Athenian, he constructed this word, saying "to those desiring the brilliancy," when he ought to have said it with the feminine: [ἐφιεισῶν]. But also above, in the book *On the Celestial Hierarchy*, chapter seven, we showed more fully that this is the Attic manner of speech; read it there.

*But those of the pontiff.* Note why the pontiff washes himself at the altar, or in the holy place, that is, before the holy things.

*And of the summit.* Of the final purification, that is to say.

*And into view.* For the divine gifts remained covered up until the time of the holy communion: and he explains this a little later; or this is the accurate explanation, that the pontiff, lifting up the holy bread, showed the blessing, or the sacrament, saying: "The Holy things for the holy."

70 *What, then?* Few know all the acts of providence toward us, or perhaps not even few; and for what purpose the oblation is made.

*Opitulator.* Gr. [ἀρωγόν]. An auxiliary. ^B

*Human.* Concerning the fall of men.

*Prevarication.* Gr. [ὑπερβασία]. Transgression.

*By their own propensions.* This is: by their own free will. The construction pertains to the things said above; for he said that human nature is succeeded by a life liable to many evils and perturbations. The other things are intermediate, from "consequently" up to "pitifully."

*By illecebrous means.* By remedial means.

*Origin.* Since we have the origin of our status from the earth; for our body consists thereof, we justly and deservedly have, after the transgression, a destination consistent with our beginning. For we return to the earth. Since it has been said: "Earth thou art, and unto earth shalt thou return" (Gen. III, 19).

*End.* This is death.

*Life which tends to things above.* Gr. [ἀναγώγου ζωῆς]. He calls that life "anagogical" which seeks after the things above and is turned towards God. ^C

*An immutation liable to many passions.* What "immutation" signifies in bodies, we have discussed in the book *On the Divine Names*.

*Exitious.* Gr. [δυσμενεῖς]. Wretched.

*Into the privation of status, miserably.* Into the privation of status, that is, by— ^D

deprivation or permanence, or by containment.

^A nor propter peccatum; for the sinner in a certain way does not exist; for evil lacks existence. [Of the principal goodness of God. He treats of the Incarnation; that He accomplished it mercifully.] *Per se operantem nostri.* Note the accuracy of the decrees, which is expressed in the multiplicity of the expressions, and which defeats all heretics; for the phrase "per se operantem" (acting by Himself) declares the providence of God toward us, that the Word Himself was God; and not one in another, as some rave with Nestorius. That phrase, however, "in true participation of all things that are ours without sin," prostrates both the Manichaeans, and the Eutychians, and the Apollinarians, and the Acephali, and in one word all heretics. *Habitu seu statu*, Gr. ^B in this place, is not to be understood as some stable quality: but of comprehension and firmness or containment. *Non viribus.* Note that Christ did not conquer the devil by power, but by judgment and justice. Gregory of Nyssa also says this in his *Catechetical Oration*. *Beato*, Gr. Rich, abundant. *Informem pulchritudinibus.* Even above we said so, that he means the darkness of ignorance. But it signifies our freedom. *Fœdissimis.* Of the defiled. § XII. *Semper hierarchicis.* Of divine goodness, as he said at the beginning of the chapter. *Collaudans, etc.* That is, blessing the bread and the cup of the holy gifts. ^C Note, however, that everywhere he calls the divine sacrifice sacramental, and the holy gifts the sacraments of heavenly things, and those which are truer. *Opertum enim.* Thus also it was said a little before, that the divine gift remained covered until the time of communion; unless, perhaps, "covered" is said of that which is hidden from many and those who stand outside, and in one word, from the laity. *Unicum enim illud, ac simplex.* Since He took both an intellectual soul and a terrestrial body. [Formed from us, that is, our species or nature being assumed.] Note, however, how we become participants of the divine nature by being united to Christ: note also those things that pertain to the ^D incarnation, and who appeared, and what is the breaking of the bread, and the distribution. *Per summam*, Gr. that is, by an extreme and perfect union, and substantial according to true subsistency. *Immaculata*, Gr. Harmless. *Oportet enim nos.* Note what is the goal of Christian perfection. *Sub aspectum adducens.* Regarding our Lord Jesus Christ, he says here [that He is] not through symbols, whom also he said is our spiritual life. He adduces the *Word*; because He also took on an intellectual soul and a terrestrial body. And rightly

as a participant, and receives a terrestrial body. He rightly said also: *by the inconfused assumption of humanity*; for He remained God while appearing as man, preserving the properties of both natures; and note this against the Apollinarians.

*Induing our form*. That is, having assumed our form or nature.

*Partakers of God*. Note how we are made partakers of the divine nature, being joined to Christ. ^B

§ XIV. *In the thanksgiving* (In gratiarum actionem). He speaks of the Eucharist.

*Precedes the distribution*. It is placed commonly for "it leads the way"; because it is necessary that the priest partake first, and so distribute. Therefore, the taking and the communion of him who offered precedes the mystical distribution of the rest.

*By divine teachings*. What kind of person the priest ought to be.

*Who rashly abuse*. What he says is of this sort: As the priest who does not first partake of the things he has offered is profane; so those who dare to teach others, yet do not do what they teach, are profane. For one must do, and then teach, according to that word spoken by the Lord: *He who shall do and teach, he shall be called great* (Matt. v, 19).

*Divine sentence*. By divine law.

*Must not be dared*. Fear altogether.

*An adapter (Aptatorem)*. Gr. *harmostēn*. That is, congruent. The Lacedaemonians used to call an *harmostēn* the one who was appointed by them as governor of the cities that were under their jurisdiction, from the fact that he adapted those who were subject to him to live according to the laws. Hence also the Athenians ^C used to call those *harmostēras* who directed others to live well, as Plato the comic poet clearly states in the drama *The Envoys*. In this place, therefore, Dionysius also appropriately named the bishop, the ruler of the Church, an "adapter" (harmostēn).

*For since the holy*. Note what "Taste and see" means (Ps. xxxiii, 9).

IN CHAPTER IV

§ 1. *In this way toward that one*. That is, toward the intelligible and spiritual.

*With the procession of fragrant odor*. Instead of: when the bishop has filled the whole temple with incense odors.

*Canticle*. Hagios, that is, Holy, to wit; or else Alleluia.

*And upon it*. For by Him everything that is holy is brought to perfection. ^D

III. § 1. *To the holy*. Note the truly divine word, that it behooves divine men to keep the actions of virtue hidden from vain glory.

*Simulacrum*. Gr. *agalma*. Image.

*If it is lawful*. Gr. *ei themis*. If it is just.

*In the image*. Even if [it maintains] the unchangeable and in every way

^A perfect likeness the image has to the archetype, yet, he says, the essence is different; for the former is inanimate, but the latter animate; and the former is a true living creature endowed with spirit, while the latter is the work of a painter made of wax and colors. Since, therefore, the difference is observed in this, the identity in both is different in its likeness.

*An impression*. Gr. *indalma*. A likeness. *Rightly*. To the divine beauty, clearly. *They perform*. They do. *That they may be seen*. Note how he understands that we ought not to make a show of our good deeds. *They are of good odor*. That is: God—for this is the good odor—producing that which is truly good from Himself, does not turn toward all; that is, being led by vain glory, He does not care for those who do not at times accept His decrees, nor does He study to have glory from men.

§ II. *As of hidden things*. Often in the book *Concerning the Divine Names* we have explained what is intelligible and what is intellectual. This, therefore, he says here also: that to the bishop, being a holy man, as to one akin to the divine light, God reveals ^B—not through another teacher, but by Himself illuminating him—the mystery of contemplation and of the ointment. Wherefore, no veil is placed around the bishop regarding the divine ointment, but with unveiled face, according to the Apostle, he beholds the mysteries; as for those who are not perfect, there is need of symbols; therefore, the holy ointment of God becomes veiled by wings through the hierarch who acts as an intermediary toward things concerning God and the people, and who, through explanation, uncovers the symbols.

He calls the bishops "contemplators" (*theōroi*), since even among the Greeks, those who were put forward by all to inquire of God concerning future things, and to offer sacrifices on their behalf, and to propitiate on their behalf, were called *theōroi*. ^C He calls the imperfect of the people "the unlike"; for this is his custom. [For it is not hidden from the intellectual, but is obscure in the books.]

*Of enigmas*. For through enigmas and symbols these orders are illuminated according to their own weakness.

§ III. *Of the hierarchical*. For the divine ointment, when applied, perfects all things, just as the reception of the holy body and blood. *Of divine things*. For all who are perfumed, participate in the divine and mystical odor’s sweetness, according to their capacity. *Of those possessed*. Of those vexed by demons and turned toward licentiousness, concerning whom he also speaks in the preceding chapter. ^D *Terror*. He says, as if it were a tumult, fear, dread, or deceit. *But to those in mind*. He says this on account of the penitents. *They lead*. A well-ordered sequence, and an ascent appropriate to the saints.

APPENDIX TO THE WORKS OF S. DIONYSIUS THE AREOPAGITE

*Uniformitatem*, Gr. *ἐνοειδές* (uniform). *Ἐνοειδές* (uniform) designates the mind itself, which sees that which is one, that is to say, God; and it says that it is ^A united with the One itself, and that it fulfills the union of this. § IV. *Quid porro*, Gr. *τί δέ* (what then). Read this passage as an interrogation. *Si enim rerum*. He says that a good sensible odor nourishes the sense and causes it to be well-disposed. *Judicii vigore*, Gr. *κριτικοῦ* (of the capacity to judge). *Κριτικόν* (the capacity to judge) designates the faculty of the soul that distinguishes, or the intellectual power, which he says will never have a sense of the divine sweet odor unless it is purged from a propensity toward evil. *Uberem*, Gr. *ὄλβον* (wealth). *Suaviter affectæ*, Gr. *ἡδόμενοι* (delighting). As for a good odor, being steeped in it. § V. *Illud secundum mentem*. This is to be understood concerning the angels. *In alis duodecim* (in twelve wings) is signified. Of what this is a type, ^B the twelve pens. Note, however, the greatness of the seraphim. *Theologiam*. Holy, holy, holy. *Omni quæ malitia simul*. Note that the Father says the celestial virtues are void not only of vice, but also of forgetfulness. *Scientiam*. Rightly he has conjoined intelligence with knowledge; for accurate consideration of any thing whatsoever brings forth the knowledge of it. § VI. *Has igitur*. What the property of the seraphim is; and that he has mentioned this above. *Supercœlestium*. He says [this] in the treatise *On the Celestial Hierarchy*. § VII. *Contemplatio sanctorum seraphim*; note the entire passage, [and] how in it he grants that we may understand what is written in the prophets concerning the celestial virtues. *Sextuplicem positionem*, Gr. *ἐξαπλῆν θέσιν* (six-fold position). He says the six-fold position means that they have six wings. *Primas et medias*. It has been said in the preceding book how the first, middle, and last virtues of the intellectual beings must be understood. *Effictionem*. For they do not have true wings. *Alarum*. Note, however, how he has taken these [things] concerning the wings of the seraphim, and that ^C they were flying entirely, having nothing abased or humble. § VIII. *Quod si facies*. Note the most beautiful and novel contemplation; why the seraphim cover their faces and feet with their wings, and fly with the middle ones. § IX. *Quia etiam hoc*. Interpretation of [the name] seraphim. § X. *Statum naturalem*. In the book *On the Celestial Hierarchy*, in the seventh chapter, it is explained what the essential habit in the angels is. *Non ignorabat*. That the holy angels also know that Jesus who sanctifies was also sanctified, and when, and how. ^D *Descendisse*. This is, having become man.

VARIÆ LECTIONES ET CORRECTIONES. The Greek note references: 27. *yρ. εὐκτεῖν.* 28. *yρ. τύποι.* 29. *yρ. ἔχοντες.*

ἔχοντες.* [β] *From the Father.* He says this because there is one energy or influence of the holy Trinity upon the work. Note, moreover, the incomparable, orthodox judgment of the great Dionysius, and how he preserved the distinction between the divinity of the Lord Jesus and his flesh; for Jesus, as God, sanctifies all things, yet he himself, as man, was sanctified both by the Father and by himself—inasmuch as he is also God—and by the Holy Spirit; for the celestial orders also know their own proper principle, that is, their author and creator, Jesus, who, even though he is sanctified, nevertheless possesses in this way the immutability of nature; for he is God. Note also that he acknowledged his own principle from his divine action.

[δ] *He sets Seraphim around.* Note why the six-winged ones stand around the divine ointment. He says "unchangeable," not that he is unlike us, or because he was made like our nature in all things while removing sin, or because he did not undergo mutation or the shadow of turning in his divinity when he assumed human nature. Note, however, the total assumption of our nature, for the sake of those who claim that Christ was without a mind.

[ε] *The one being sanctified.* This was rather rendered in this way in the Epistle to the Hebrews: "For he who sanctifies and he who is sanctified."

*The ointment.* Why the ointment is poured in the form of a cross in the baptismal font.

*He brings before the eyes.* In place of, "he openly proclaims."

*Needing divine generation.* For he rose on the third day, not held by death.

*Insusceptible.* For he rose on the third day, not overcome.

*Those who are in death.* For the reason for the mystery is hidden from many; namely, why the baptism into Christ is given, since it is into his death that we are baptized.

§ XI. *In a human manner.* Note also from this passage that Christ, both as man, receives the Holy Spirit while being sanctified, and as God, gives it. Note also the essential divinity, and that he remained immutable.

*Divine state.* If, when we hear of "substantial habits" in the angels, we do not understand them as qualities advening from without by accident, as was said a little before, and as we explained in the seventh chapter of the book *De Caelesti Hierarchia*, then much more with respect to God, who even properly exceeds essence, shall we receive not a quality fitting to composite beings, but a habit of essential divinity, which naturally has from itself all things that are of goodness. In the meantime, however, note that even divinity is not the very essence of God, but the manifestation of the essence.

§ XII. *Of the altar.* That the altar also is perfected by the ointment, and for what reason.

VARIE LECTIONES ET CORRECTIONES 30. *yρ. καταδυόμενον.* (i.e., *reading:* sinking down).

APPENDIX TO THE WORKS OF ST. DIONYSIUS THE AREOPAGITE

Altare Jesus. That Jesus is the altar: and note the magnitude and height of such an altar, which is indeed Christ. Mystice omnino concremati. The end of the fiftieth psalm is hinted at. Unguenti mysterium. That it is called the sacrament of oil, and for what reason. Divinitus cuncta. What he says is of this kind: Since every divine manifestation and operation is shown through signs, the following song of the prophets, the sign of alleluia, consider what it declares. Aiunt hi qui Hebraice. Note these things against the Acephali. Dei apparitionis. Which psalm is spoken of, and it is clear that it is one of those inscribed Alleluia.

IN CHAPTER V

^A § I. Distributiones. He calls these "distributions" [sortitiones], because every ecclesiastical order has separately its ecclesiastical ministries, as if allotted to it by lot, which it cannot overstep; for the office of a deacon is manifest, and that of the others likewise. But "virtues" [virtutes] and "activities" [activitates] in these, although one may take them in one sense, since they declare the same thing—for they who are permitted to perform these are said to have the power of purifying and illuminating in a teaching manner—yet it is possible to distinguish them otherwise, so that we may take "virtues" as spiritual gifts and merits; but "activities" as ministries; for we shall receive "perfections," manifestly, as in the constitutions or ordinations.

And Ac triplicem quoque. He next explains what the triple division is, and who is the triad ^C of the superior orders, of which he also spoke a little before in the first chapter of this book: and note that in the ecclesiastical hierarchy there is a triple division, and of what kind.

Our sacred tradition is divided Into mystery: for this is the sacrament. Into the initiator. Into the initiated.

§ II. Sanctissima quidem. What is the hierarchy in the heavens, and that the sacrament of the heavenly hierarchy is the knowledge and habit of God according to one's power. But the initiators of this are the first orders who stand before God; and those who are perfected are those who follow, initiated and taught by them.

Secundum illam. What is the hierarchy according to the two peoples. Legalem. Concerning the hierarchy which was under the law. Nec ita facilem dijudicatu. Note that he says the contemplation and allegory of the legal orders are not easy to understand, nor easy to distinguish. Hujus autem legalis. What is the perfection or sacrament in the law. Initiatore ac duce. Namely, Moses. ^D

^A *Holy describing.* According to the saying: "See, [make] all things according to the pattern shown to you on the mountain" (Exod. xxv, 40).

*The more perfect.* He speaks of the new hierarchy which is in the Church, saying that it is the fulfillment of those things which were in the law. These things the Apostle speaks of in the Epistle to the Hebrews, and the Lord: "I have not come to destroy the law, but to fulfill it" (Matth. v, 17).

*In the middle.* Note how the ecclesiastical hierarchy is in the middle between the celestial hierarchy and the legal one, and how it participates in both: from the former, indeed, through the spirit; from the latter, however, through the letter—that is, the signs.

*The threefold.* How the division of the orders is into three.

*Deiform ones of the sacred.* That is, into sacred knowledge, and teachers, and those being taught. ^B

*Those pertaining to us.* Those of the angels.

The sacred functioning of the rites is divided into purification, illumination, and perfection.

The arrangement of those performing sacred rites: into the cleansing of those not yet initiated, into the illumination of those cleansed, into the perfection of those illuminated.

The power of those being initiated: into those being cleansed, into those being illuminated, into those being perfected.

^C § III. *The sacred power.* Within these points, observe clearly the threefold division of the hierarchy shown.

*Of those performing sacred rites.* Concerning those who perfect others.

*He cleanses.* What it means to cleanse, and what to illuminate, and what to perfect, he stated in the book *On the Celestial Hierarchy*, in the third chapter toward the end, and here proceeding [he will say: "But this is the triad"].

*By perfections.* The first [is] to cleanse those who are not initiated; the middle, in which they teach others; the last, to be perfected only.

*The first indeed.* Instead of, the triad of the lower orders.

*The threefold.* What is the threefold power of the priests.

*Of the gathering [Synaxis].* Supply the word "proven." ^D

*But now.* For by the divine Scriptures we are cleansed and illuminated toward the sacred divine generation; and by the gathering [Synaxis] and the sacrament of the myron [ointment] we are expertly perfected. Note also here similarly the threefold division being declared.

[Concerning the orders, or concerning the sacred perfections.] The ecclesiastical arrangement is divided: into the cleansing [power], into the illuminating [power], into the perfecting [power].

^A § IV. *Are not also sensible things?* As in the case of glass receiving the sun, which he also mentioned above; and as it may be seen in the case of fire or light, the latter shining through thin and transparent bodies, [and] the thicker and darker ones; but the fire [shining] through matter that can be easily burned, and it kindles even natures not adapted to receive it. *It shines upon.* The efficacy of the bishop, clearly. *Of these, therefore, is.* The verb "is" must be taken in a general sense; for it is to be understood as applying to all those things that are in the place. *Of those who see God, to those.* Note that the pontiff first shines with the divine vision, then imparts it to those over whom he presides, and lastly perfects those to whom he communicates the illumination.

^B § V. *The first, indeed, is.* It is to be noted how the same order is both first and last. *Of the hierarchic, however.* He speaks of the power of the orders. It is necessary that the things proposed be understood in such a way that all things perfected in an ecclesiastical manner are referred to the pontiff; as he who operates them through his own orders, to whom he has provided the power of doing these things; but yet, to the pontiff especially, that he may perform [them] himself, and not through the ministry of others, there has been attributed the sanctification of the ointment, and the consecration of the altar, and the ordination of ecclesiastical [ministers]: which he has also called the "perfective images" of the divine power. He calls "the whole" all the orders, as he immediately explains.

*These, however, are.* That is, those which perfect the holy bread into the body of Christ, and the chalice into the holy blood, and the water into holy purification, and him who is not illustrated into adoption; and all other things in the same way.

^C *For although by the priests.* Note that also to sanctify, and to make the ointment, is not the role of presbyters, whom he also calls priests; furthermore, not even to consecrate the altar, even if they offer upon it; nor indeed to ordain. For the pontiff alone performs these things, outside of which the presbyter will neither baptize, nor offer; but he will perform the sacred rite in those things which have been previously consecrated by the pontiff. *Sanctification.* Gr. ἁγιστείαν [hagisteian]. Or ordination. *Singularly.* Gr. ἑνιαίως [eniaios]. In solid, or privately. *Sciences.* The force and faculty of teaching the mysteries are fitting for pontiffs.

^D § VI. *Of the priests, however.* Who the order of priests or presbyters is. *He does.* That is, the order of priests. *Of the ministers, however.* Who the order of ministers is, that is, of the deacons. *He cleanses.* How the deacons cleanse. *And so in the holy [things].* The contemplation of purification. Note, however, that it is for the deacons to take off the garments and the footwear of [the baptizands].

and to set them toward the west, and again to lead them back toward the east.

^A Therefore, also in the holy [things]. Note that the deacons at that time had charge of the doors; but now this is the duty of the subdeacons.

§ VII. *It is demonstrated, therefore.* A recapitulation or repetition of preceding matters. ^B That is to say, of the hierarchic [order]. That the bishop also does the things of his subordinates, and those who are primary do the works of the secondary and of those who follow them; but not the reverse, that the secondary do the works of the primary.

*To proceed with arrogance.* That each one ought not to rashly assume for himself the things that are of his superiors.

*Ecclesiastical images.* Of what [divine] figures are the ecclesiastical orders, which conduct among men the things that are of God.

*For when.* Concerning the celestial orders and human ones, how they are ordered by God.

II. *The hierarch indeed.* The ordination of a bishop, a priest, and a deacon.

*Both feet.* This is currently performed in a different manner.

*One of the feet.* It is uncertain which foot he means.

*Individually.* Note that he who is being ordained must be greeted by all who are in the sanctuary.

III. § I. *Sacred proclamation.* A proclamation, as it were, by name; for the hierarch who is ordaining, signing him, says by name: "So-and-so is signed from presbyter to bishop in the name of the Father, and of the Son, and of the Holy Spirit"; similarly also in the ordination of a presbyter and a deacon.

*Genuflexion.* Genuflexion is kneeling; but "proclamation" ^C is what they now call an announcement or renuntiation.

*Recitation.* The renuntiation in ordinations, such as in the ordination of a bishop: "For our holy father, Bishop So-and-so." In the case of a presbyter: "For this presbyter." In the case of a deacon: "For our brother, this deacon." He calls this a recitation, when in the ordination itself he proclaims: "The divine grace appoints this man, who is being ordained, to this order."

*Therefore, then.* Contemplation.

*Into the virile.* Note the virile life of Jesus, and the divine-ruling state of being without sin.

*Proclamation.* What is the proclamation?

*Nor a brother.* It is beautiful, and most necessary, and safe, that no one was doing even a brother [thing] without God.

*Collator of orders.* As a man, and as a high priest, Christ was made. Note this against the Acephali and the Nestorians. ^D

*Wherefore also he himself.* Note when the disciples were ordained as priests, and that Jesus, although He was God, did not Himself ordain them, but promised to send the Holy Spirit from the Father, when they appeared to them like tongues of fire.

APPENDIX TO THE WORKS OF ST. DIONYSIUS THE AREOPAGITE

Sacred author. He calls the Lord so because of His divinity. ^A Of the disciples. Namely, St. Peter with the others, when he chose Matthias as an apostle. Concerning the divine. Note what he says about the lot that fell to Matthias, and what he understands this to be. It seems to me that the Scripture. What exists in the Acts of the Apostles concerning these oracles I have found in some books to stand thus: "And they gave lots to them," but in some: "And they gave the lots of them." The "to them" indeed supports what is now said by the divine Dionysius, as the lot signifies a certain sign, perhaps from revelation or the operation of the Holy Spirit, falling upon the one who was being allotted; ^B whence the great Peter also says of Iscariote that: "He had obtained by lot with us the lot of this ministry." Yet the lot familiar to us was not employed by Christ when He chose the apostles. The pontiff, however. Concerning the bishop, why the holy Gospels are placed upon him alone. Of God both the operation and the apparition. One must understand "the existing ones," for the construction is often elliptical due to the omission of the verb. Note, however, how many divine bounties the bishop partakes of. Sacred eloquences, Gr. That is, interpretations. To the priests, however. Concerning presbyters. The bending, indeed. What the bending declares. ^C § VIII. Three of those performing sacred rites. That is, of pontiffs, priests, and ministers. To the three of those being initiated. That is, of those who are purged, those who are being illuminated, and those who are perfected in contemplation. Ministerial order. Concerning the deacon bending one knee. The priests, however. What it is for presbyters to bend both knees. Both knees. What it is for the pontiff to bend both knees, and why the Scriptures are placed over his head.

IN CAP. VI.

I. Triplex genus of those being initiated. That there are three orders which are perfected. § I. We say, therefore. Who those are who are purged, and how. Those crowds which are separated. That is, the catechumens, the penitents, and those vexed by a demon; ^D however, he introduces the distinction of those who repent of their sins in the following sections.

^A "Of the one, then, as...": Of those who repent after baptism. "Of the one, then, as still...": Of those who are agitated by a demon, and in whom demons work. "Of the one, then, as still toward...": Of those from [the ranks of] heresies, or profligacies. "Of the one, then, as having been moved...": Of those who have not perfectly turned back from profligacy to sanctification, or of the catechumens.

§ II. But the middle order. The faithful people. "Expiated from all": The entire expiation of the people. The orders which are being purified are divided: Into those who are cast out of the sacred places, Into the faithful people, Into the monks, that is, the *therapeutae*. "Of the holy people": Note that he calls the holy people the middle order, that is, those in the lay order who possess integrity or irreprehensibility; but the monks, that is, the *therapeutae*, are the highest of all.

§ III. That of the monks. The boundaries of the monastic state. "Some, *therapeutae*": Why, then, are monks called *therapeutae*? "And of a single...": What is [solitude] an undivided and single life? "To the divisible [things] sacred": He calls "divisible" those things which pertain to the secular life. "Deiform unity": How is the monk perfected, and why does the monk have a specific perfection and invocation and state?

^B II. "The priest, indeed": Note that he says, "the priest," and not "the hierarch," and that according to this discourse of the Father, one ought not to grant the habit of a monk to an episcopos, but only to a presbyter.

"To the divisible": To the secular and manifold [occupations], for instance, I mean mercantile [activities] and other [similar] exchanges. "By imaginations": That is, by the desires of the mind and the impressions of the passions. "Tonsures": How is the monk tonsured? "The threefold": Note the threefold subsistence.

III. § I. Of the monastic order. Why is he called a monk, and what is the monastic state and training? § II. Renunciation. What is [this] renunciation? ^C [β] "Wherefore, also many such...": Note against the Lampetians, that is, the Messalians or Adelphians—which is to say the same as the Marcianists—who, having practiced strictly for only three years, after this so disregard the remainder of the time of their own life that they practice every impropriety fearlessly; for in adulteries, and profligacies, and gluttony, and mutual marriages, and simply... ^D

^A wallowing in all wantonness, they pretend that they perform such things without passion; and being insensibly diseased with the passion, and suffering without pain from themselves and from the demons who dwell within them, they rejoice and do not grieve, just like those who are possessed by the disease of phrenitis.

Forbidden things. Note that many things are forbidden to the monk which laymen have the allowance and power to do: such as marriage, and engaging in military service or trades, and other things in which a layman is not condemned.

§ III. Tonsure of hair. What the shearing is. § IV. But of the former. What it means to change his garment. § V. And all. What the salutation is. To that pre-eminent one of God. Why they partake immediately. To the communion. Why those who are ordained partake immediately. Communion is delivered. For all equally, after ordination, ^B are deemed worthy of the divine mysteries, which declares their familiarity and union with God. Initiations, purification. What the initiations signify. Order. Here also the Father has taught more clearly which are the superior orders, of which he made mention above.

§ VI. But you will object. That there is not in heaven one who is being purified: and concerning the angels.

Celestial

I do not say, he says, but the contrary, that they remain most holy forever, since I would be departing from the established fact. Let no one, therefore, among the disciples of Origen think that this present saying supports his heterodox opinion, claiming that there is always a fall and a return, and a changing of the heavenly minds, as Origen says in the first book of the *On Principles*, as follows: "The whole argument, therefore, I think, shows that every rational being is able to be born from any other rational being whatsoever," and after a short while he adds, saying: "After the end of all things, there is again an efflux and a fall." ^B Evagrius, however, in the seventy-eighth chapter of the second century, speaks thus: "Each order of the heavenly powers consists either wholly of the lower ones, or wholly of the higher ones, or of the higher and the lower together." And in the nineteenth chapter of the fifth century he says as follows: "From the angelic and archangelic condition, an animal condition arises; and from the animal, a demonic and human one; and from the human, angels and demons come to be again."

[Regarding] "the lower ones": What is the purgation and ordering of the heavenly beings? Otherwise: that the purgation of the heavenly powers is an illumination toward a more perfect knowledge; and note that they progress in knowledge, and that he says demons are not purged, on account of those who say that they too, in the restoration they fable, will obtain salvation with the saints.

So also "those who are illuminated": Note the points concerning the angels, how they are illuminated and are perfected.

IN CHAPTER VII

^C I. § I. So also with "toward." That not all who die are led away to the same places; and concerning the resurrection.

"In the universal resurrection": With the body, that is to say.

"For those": He speaks of the just.

"Those [things] pure of": Regarding the resurrection of bodies.

Of those who believe in a resurrection and judgment, some say the soul is raised with the same bodies, as Christians; ^D while some [say] without a body; and some with other, foreign bodies, and to have a life, as now.

Of "the sleepers": Some are holy, and some profane.

"For because they have been united": That bodies are united to souls.

[Note also the universal resurrection.]

§ II. "But of the profane": Regarding the death of sinners, and what the Greeks—whose opinions he sets forth—think happens after death. For of these, some are less rational and do not even confess that the soul is immortal, among whom is also Bias—not the one from Priene, but some other—but [that it is] mortal, and that it is dissolved, just as the body is, and passes into non-existence; but others of them, who are supposedly more rational and have philosophized about the immortality of the soul, such as Plato and those like him, [think that] after death the body indeed

^A is said no longer to be constituted; but they say that it does not return forever to the consistency that it once had. For this is what he says by “once for all,” meaning “no longer to be constituted,” since they say it is unworthy for the material to exist in eternity together with the soul, as the soul alone is immortal. These things the heretics also say in various ways, such as those who proceed from the fables—for they are not opinions—of Simon Magus, and Menander, and Valentinus, and Marcion, and Manes; and now those who proceed from the fables of Origen. And see with whom they wish to be numbered, and what absurd opinions those who are hateful to God and to men who think rightly, afflict upon the blameless faith of the Christians.

*Others indeed [say] of the corporeal.* That is, that there happens [to be] only a resurrection of souls, without bodies.

*Taken already.* The Apostle calls our Lord Jesus Christ the earnest and proof of the general resurrection with the body; and [he says] that in him is now hidden our life, which is to be revealed in God at the regeneration.

*Conjugal unions for souls.* Certain heretics existed then, like those around Simon Magus and his followers, who said that an ethereal body would belong to souls, if indeed there was to be a body at all. But it must be known that Origen also says the same thing in one of his books; though in other [works] he denies it entirely, teaching that all corporeal nature passes into non-existence. Read the books written against him on the resurrection by the holy martyr Methodius and Olympius, bishop of Adrianopolis in Lycia; and by Antipas, bishop of Bostra; and you will learn his fabulous and monstrous nonsense. ^{B C}

*And most blessed.* He says this, I think, hinting at Papias, who was then bishop of Hierapolis in Asia, and flourished in the times of the divine John the Evangelist. For this Papias, in the fourth book of his *Expositions of the Dominical Oracles*, said that in the resurrection there will be pleasures such as are perceived from food; an opinion which Apollinarius later believed in [as appears in his writing], which some call the millennium. How, then, could the books of the holy Dionysius be Apollinarian, according to the trifles of some, when they refute Apollinarius? And Irenæus of Lyons, in the fifth book of *Against Heresies*, says the same thing, and produces as a witness for what he has said the aforementioned Papias. ^D

*Where to the end.* The end of sinners is horrible and to be feared.

*With other eyes.* He calls the [eyes] of the mind “other eyes,” as it is now purer, and contemplates the underworld, and turns to the expectation of hell, which it had not previously believed; therefore it struggles and grieves at death, thinking that perhaps the punishments below are true; so that even the sinners are raised in the body.

Concerning Monks, Just Men, and Laypersons

III. § I. By Jesus illuminating. That locations for the dead also exist according to the condition of [their] life. For this divine [reason]. It is of justice to grant also a place according to the condition of life. Sacred prayer. Why the prayer. § II. Concerning divine matters. Why chants and readings. Note also what the ancient office and order for the dead was. Observe now, that at present. That at the funeral of those who have died, neither the possessed nor the penitents go out, but only the catechumens: and why. The catechumens. Nothing is small in our mysteries, but everything is great; however, when these are compared with one another, they have a difference in magnitude. For the things performed for the dead are the greatest and incomparable mysteries of the divine baths, illuminations, and communions; therefore he called those things performed for the dead "small"; however, even these, the catechumens are not yet worthy of. For they will be harmed. These things are consistent with what was said by the Apostle in the First Epistle to the Corinthians concerning those who communicate unworthily; here, however, he also says that they despise the divine mysteries.

§ IV. Prayer therefore. Note what is prayed for. Human weakness. That is, the light [or: slight] sins.

§ V. According to analogous meanings. He said "according to analogous meanings," that is, things signified by words and appellations that are familiar and habitual to us, and which do not exceed our understanding.

§ VI. Of their actualities. That is, according to what we are able to understand, and from words and names familiar to us, God has named the enjoyments that are there, saying that there is no sorrow, or disease, or pain, or groaning there, but that there is light; yet the goods there are not these, but are truly unknown and incomprehensible to us as yet; for the things which eye has not seen, and so forth; but He gives examples of blessedness from the things we know. Note, however, how he receives the phrase, "Into the bosoms of Abraham and Isaac and Jacob" (a).

For this reason, he raises a question concerning the prayer made by the hierarch over those who have died in sins.

The prayers of the just. Note that they benefit only those who are worthy of the mercy of God,

^A whether they are alive or have died, but not for sinners and those who are justly condemned, either here or after death.

*Nunquid a Samuele* (Was it from Samuel?). For neither did Samuel profit Saul, who was very wicked, by praying for him, nor did Moses profit the Hebrews, who were sinners. For the Lord said to him: *Do not pray for this people.*

*Sole lucem suam* (As the sun its light). See that you do not mistakenly think that he says the sun gives its light; for how could an inanimate thing bestow a gift? A gift is a matter of volition; rather, he speaks of what is proposed by a certain personification of character. For just as if someone were to suppose the sun saying: "I give light to those with healthy eyes," and then some person with weak eyes were to say, "Give it to me too, for I am healthy," and then after receiving the beam, he loses even the sight he had; in the same way, the sinner is affected when he asks a good man to pray for him. For he suffers in his blindness, and receiving the beam of the good man's prayer, he does not allow it to perform its natural function and enlighten him, but produces darkness for himself, having no regard for the gifts of God through a pure life, and having departed, or withdrawn, from the enlightening precepts of God. For he who sins despises the law of God, and will be helped in no way by the prayer of a just man. That he understands these things regarding the sun in this way, he also signifies in the fourth chapter of the book *On the Divine Names*.

*Utiles* (Useful). How and when the prayer of a just man profits the living alone; and he says, when he repents according to the Apostle: *To weep with those who weep* (b-c) and when that oracle is fulfilled: *The prayer of a just man avails much* (d), working through the repentance of the one who asks, that is, the prayer. For if one builds, that is the just man, and another, such as the sinner, destroys, the work remains unfinished, as we have read in the example of Saul and Samuel.

*Pie affectus* (Piously affected). Gr. He has called "sacred habit" in this place the disposition of one’s own life toward virtue. And *Syllēptora* (co-worker), for helper.

*Colloquium* (Colloquy). The Father does not forbid us simply from approaching divine colloquy and asking for ourselves for better and saving things from God, knowing the Apostle who commands: *Pray without ceasing* (e); but he forbids the one who is overcome by a certain opinion to despise the saints and hold their prayers for nothing.

*De dicta porro* (Concerning the things said). From this point he begins to explain that prayer benefits the dead, and note that before him, this difficult question had been asked.

§ VII. *Dissimulante* (Overlooking). What kind of our sins God overlooks on account of the petition and prayers of the priest.

*Petit autem illa* (But she asks for them). What the priest asks for.

*Præsentibus* (For those present). That is, for the just and the pious.

^A *According to the divine life.* That is, whatever the just bishop shall ask lawfully and consequently, he shall receive, but for the just; for it was said to Saint Peter: *Whatsoever thou shalt bind upon earth, and the rest (f).* Now, bishops are the imitators of Saint Peter, as he says shortly after. Mark, moreover, the magnitude of the hierarchy, its height, and its purity. *Wherefore for the unholy.* Note that he does not imprecate these things against sinners. *The Author of the mysteries.* That is, the divine Spirit. *You ask and...* The saying is taken from the Epistle of James, teaching us that we ought not to pray for any evil person or thing. *They possess segregating powers.* Concerning the privation of communion and the separation from the bishop; for he calls those the powers given to them by God—judicial examinations and indications by which they separate the sinners from the just, or the contrary. ^B *By irrational impulses.* Note that if the hierarch excommunicates contrary to the purpose of God, the divine judgment does not follow him; for it is according to divine judgment, and not because of his own will, that he ought to impose these things. *The Spirit.* Note what the holy Spirit, given to them after the resurrection through the Lord’s breathing, provided to the apostles. *To the one enlightened.* To Saint Peter. *As of him and of all.* How one ought to receive the saying of the Gospel: *If thou shalt bind, and the rest.* *And that holy.* He calls "holy theology": *Thou art the Christ, the Son of the living God (g)*; which must be noted against the Basilidians, and the Nestorians, and the Paulianists, and the like. *Insofar as.* *Hierarchically.* Most securely did he speak in these matters: "Hierarchically." *§ VIII. The divine generation, before this.* That in those who are baptized, the holy oil is first; but in those who have fallen asleep, it is last. *And then indeed.* Why the anointing of oil exists in those who are baptized, and why in those who have fallen asleep. *§ IX. With his own.* That each soul has its own body, with which it bears its recompenses; therefore both participate in the sanctifications; but one must understand: it is gifted to both. ^C *Divine communications.* That is, the divine decree. *The whole person.* Note that he calls "whole person" him who consists of a rational soul and a body, as is shown by that which is in pure contemplation and knowledge; and that he speaks of the total salvation of the soul and of the body; and for this reason these things must be noted, so that when he speaks in other discourses of the transcendent being...

Jesus according to us, you may understand the incarnation from a rational soul and body.

§ X. Consecratorias invocationes (Consecratory invocations), Gr. Τελεστικὰς ἐπικλήσεις. He uses “consecratory invocations” to refer to the prayers used in ordination. Note well why he passed over these, that is, the holy invocations and the operations.

§ XI. Eferre (To carry forth/to bring forth), Gr. Ἐξάγειν. Publicare (To make public).

Infantes necdum (Children not yet). Note what the Father says regarding infants being baptized. He wrote these things as he did to the holy Timothy, who had asked him, so that it might be manifest that he wrote the previous [discourses] and the other books for those who had asked him.

Sacras traditiones (Sacred traditions). That there were even then those who mocked our mysteries, as they did regarding the baptism of children, who, not being able to speak, are presented by those who offer them, and those presenting them renounce on their behalf, and are enrolled [the symbols]; he clears away this mockery, adding that not all things are known to all. Note, moreover, how even the angels are ignorant of many things. ^B

Quæ cognoscuntur (Things that are known), Gr. Ἐπιστητάς. Cognitas, seu quæ cognoscuntur (Known, or things that are known).

Aiunt enim quod (For they say that). Note how he accepted from those who preceded him regarding the children.

Institutionibus (Instructions), Gr. Καθηγεμόσιν. He calls the apostles guides.

Bono divina (To the good the divine). Note to whom the child is entrusted by the parents when he has been baptized, namely to the sponsor, who has learned divine things, for holy instruction.

Ducem (The guide). Note that he calls the sponsor a teacher as well.

Exsistentem (Being). Meaning life. ^C

Finis. Laus Deo.

VARIÆ LECTIONES ET CORRECTIONES (VARIOUS READINGS AND CORRECTIONS).

OF THE SAME MAXIMUS, SCHOLIA ON THE BOOK OF THE DIVINE NAMES.