We present to your attention "Corpus Areopagiticum "

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Archive content:

1. "Mystical theology"

2. "About divine names"

3."About heavenly hierarchy"

4. "On Mystery Theology" (with commentary by St. Maximus the Confessor)

5. "About the church hierarchy"

6. "Letters to various people"

"CORPUS AREOPAGITIKUM"

HISTORY OF THE MONUMENT

The centuries-old history of patristic writing knows no phenomenon more mysterious than the corpus of writings inscribed with the name of Dionysius the Areopagite. The influence of the Areopagitica on Christian literature and culture from the 6th century up to the present time has been so unparalleled and wide that it is difficult to name any other literary monument comparable to them in terms of spiritual impact. Not a single work of Christian literature of the patristic period gave rise to such an extensive scientific literature, such diverse hypotheses about its origin and authorship, than the Corpus Areopagiticum.

Dionysius the Areopagite lived in the 1st century. He was converted to Christianity by the holy apostle Paul (see Acts 17:34); according to tradition, Dionysius became the first bishop of Athens. However, none of the Christian theologians and historians of antiquity anywhere says that this apostolic man left any literary works. The writings of Dionysius were first mentioned at a meeting of the Orthodox with the Monophysites in 533 in Constantinople. At this meeting, the Monophysites-Sevirians, opponents of the Council of Chalcedon, as proof of the correctness of their doctrine, referred to the expression "one God-manly energy", used by Dionysius the Areopagite. In response, the representative of the Orthodox party, Hypatius of Ephesus, expressed bewilderment, saying that none of the ancient Christian writers mentioned works with this name - therefore, they cannot be considered authentic.

If in 533 an Orthodox bishop might not have known the writings of Dionysius the Areopagite, while they already enjoyed authority among the Monophysite milieu, then very soon, by the middle of the 6th century. , these writings became widely known among the Orthodox. In 530-540 years. scholia on the writings of Dionysius the Areopagite is written by John of Scythopol. All Eastern Christian writers after the VI century. The “corpus” is known: it is referred to by Leontius of Byzantium, Anastasius of Sinai, Sophronius of Jerusalem, Theodore the Studite. In the seventh century the writings of Dionysius were interpreted by St. Maxim the Confessor; by later scribes, his scholia were combined with the scholia of John of Scythopol. Rev. John of Damascus (VIII century) refers to this Dionysius as a universally recognized authority. Subsequently, comments on the "Corpus" were written by Michael Psellos (XI century) and George Pachimer (XIII century). In the 8th century the scholia to the "Areopagitics" were translated into Syriac; the treatises themselves, without comments, were translated by Sergius of Rishai much earlier - no later than 536. No later than

8th century Arabic and Armenian translations"Corps", to

9th century - Coptic, to XI - Georgian. In 1371, the Serbian monk Isaiah completed the complete translation of the Corpus Areopagitikum, together with the scholia of John Maximus, into Slavonic; since that time, the writings of Dionysius the Areopagite have become an integral part of the Slavic-speaking, primarily Russian, spiritual culture.

In the West, "Areopagitics" have been known since the 6th century. They are referred to by Popes Gregory the Great, Martin (at the Lateran Council of 649), Agathon (in letter VI Ecumenical Council). By 835, the first Latin translation of the Corpus appears. Soon, John Scott Eriuge translated the Corpus into Latin for the second time - from that time on, the writings of Dionysius received the same fame in the West as they enjoyed in the East. The author of the Areopagite works was identified with St. Dionysius of Paris, educator of Gaul, as a result of which his writings were treated with special attention at the University of Paris. In the West, "Korpus" was repeatedly commented on. Hugh de Saint-Victor wrote scholia for the Celestial Hierarchy, Albert the Great interpreted the entire Corpus. Thomas Aquinas' "Summary of Theology" contains about 1,700 quotations from treatises of the Areopagite; Thomas also wrote a separate commentary on the Divine Names. Furthermore, Bonaventure, Meister Eckhart, Nicholas of Cusa, Juan de la Cruz and many other prominent spiritual writers of the Western Church were strongly influenced by the Areopagite writings.

Throughout the Middle Ages, the treatises of Dionysius the Areopagite were recognized as authentic and enjoyed unquestioned authority. However, since the Renaissance, doubts about the authenticity of the "Areopagitics" have been expressed more and more often: in the East, George of Trapezundsky (XIV century) and Theodore of Gazsky (XV century), and in the West Lorenzo Balla (XV century) and Erasmus of Rotterdam (XVI century .) were the first to question the authenticity of Korpus. By the end of the XIX century. the opinion about the pseudepigraphic nature of the writings of Dionysius the Areopagite almost completely triumphed in scientific criticism.

Doubts about the authenticity of the Areopagiticum Corpus are built on the following grounds. Firstly, the writings of Dionysius were not known to any Christian writer before the 6th century. : even Eusebius of Caesarea, who told in his "Ecclesiastical History" about all the major theologians, and bl. Jerome, who listed in the Lives of Famous Men all the church writers known to him, does not mention a single word about the Areopagite works. Secondly, there are chronological inconsistencies in the text of the Corpus itself: the author calls the apostle Timothy a "child", while the real Dionysius the Areopagite was much younger than Timothy; the author is aware of the Gospel and the Apocalypse of John, written when this Dionysus was supposed to be in extreme old age; the author cites the Epistle of Ignatius the God-bearer, written no earlier than 107-115. Thirdly, the author refers to a certain Hierotheus - nowhere else is this person known. Fourth, the author, allegedly a contemporary of the apostles, speaks in his treatise On the Church Hierarchy about ancient teachers and ancient traditions. Fifthly, the descriptions of liturgical rites by the Areopagite do not correspond to similar descriptions of early Christian authors (“Didachi”, St. Hippolytus of Rome) - such a rite of monastic vows, which the Areopagite speaks of, did not exist not only in the 1st century BC. , but, apparently, even in IV, but it developed later; also, the volume of the rite of the Liturgy described by the Areopagi with the reading of the Creed is very far from the Eucharistic assemblies of apostolic times (the Creed was introduced into the Liturgy in 476). Sixthly, the theological terminology of the "Corps" corresponds to the period of Christological disputes (5th-6th centuries), and not to the early Christian era. Seventh, finally, the philosophical terminology of the monument is directly dependent on neo-Platonism: the author of the Areopagitics knows the works of Plotinus (3rd century) and Proclus (Vb.), There are even textual coincidences between the treatises of the Areopagite and the books of Proclus “The Fundamentals of Theology” and "On the Essence of Evil".

Attempts to guess the real author of the "Areopagitics" were made repeatedly - in particular, the names of Severus of Antioch, Peter Mong, Peter Iver and other Monophysite figures of the post-Chalcedonian era were named, but none of these hypotheses was confirmed. Apparently, the name of the person who wrote the "Areopagite" works at the turn of the 5th and 6th centuries. and wishing to remain anonymous will never be revealed. The intentionally pseudepigraphic nature of the monument, however, does not in the least detract from its significance as an important source of Christian doctrine and one of the most striking, theologically and philosophically significant works of patristic literature.

COMPOSITION OF THE MONUMENT

Treatises

All surviving treatises of Dionysius the Areopagite are addressed "to Presbyter Timothy." The Treatise On Divine Names consists of 13 chapters and is devoted to the consideration of the names of God found in the Old and New Testaments, as well as in the ancient philosophical tradition. In ch. 1 The Areopagite speaks of the need to rely on the Holy Scriptures in the study of what refers to the "superessential and hidden Deity"; the names of God found in Scripture correspond to divine "appearances" (πρόοδοι - exodus), that is, to how God manifested Himself outside of His essence, ad extra. God is nameless as transcending any word, and at the same time every name befits Him, since He is present everywhere and fills everything with Himself. In the 2nd chapter, we are talking about "unifying and differentiating theology" - this is an attempt at a philosophical understanding of the mystery of the Holy Trinity. Chapter 3 speaks of prayer as a condition for the knowledge of God; the author refers to his mentor, the blessed Hierotheus, and promises to follow him in his theological research. In ch. 4 speaks of Good, Light, Beauty, Love (Eros) as the names of God, the ecstatic nature of Divine Eros; lengthy quotations from Hierofei's "Hymns of Love" are given; a significant part of the chapter is an excursus on the nature of evil: the Areopagite, following the Neoplatonists, as well as Christian theologians (especially the Great Cappadocians), argues that evil is not an independent entity, but only the absence of good. In ch. 5 considers the Old Testament name of God who is, in ch. 6 we are talking about Life, in the 7th - about Wisdom, Reason, Sense, Truth and Faith, in the 8th - about Strength, Righteousness (justice), Salvation, Atonement and Inequality, in the 9th - about the Great and Small, Identical and Other, Similar and Dissimilar, Peace and Movement, as well as Equality, in the 10th - about the Almighty and the Ancient of Days, in the 11th - about the World, Being-in-Itself (self-existence), Life-in -To Yourself (self-life), Strength-in-Self (self-power), in the 12th - about the Holy of Holies, the King of kings, the Lord of lords, the God of gods. Finally, in the 13th chapter, the names for the Perfect and the One are considered. All the names of God listed by the Areopagite in one form or another are found in Holy Scripture. However, if some names are borrowed directly from the Bible (Ancient of Days, King of Kings), then Neoplatonic influence can be traced in others: the triad of names Good - Life - Wisdom corresponds to the Proklovsky triad Good - Life - Reason. Some names are characteristic of both - biblical and ancient - traditions (Strength, Peace). The concept of the One, which the Areopagite considers the most important of the names of God, goes back to the philosophy of Plato (Parmenides) and the mysticism of Plotinus, and the reasoning about the Eternal and the Temporal is reminiscent of such reasoning in the Fundamentals of Theology by Proclus. Perceiving and synthesizing the heritage of the Neoplatonists, the Areopagite, however, gives it a Christianized sound: those names that in the ancient tradition belonged to the "gods", he refers to the one God.

Treatise On the Heavenly Hierarchy consists of 15 chapters and is a systematic exposition of Christian angelology. According to Dionysius, the angelic ranks constitute a hierarchy, the purpose of which is to become like God: “Hierarchy, in my opinion, is a sacred rank, knowledge and activity, as much as possible likened to divine beauty, and with the illumination communicated to it from above, heading towards a possible imitation of God. .. . Having God as a Mentor in all sacred knowledge and activity, and constantly looking at His divine beauty, she, if possible, imprints in herself the image of Him and makes her communicants divine likenesses, the clearest and purest mirrors, receiving in themselves the rays of the luminous and God-originating light so that, being fulfilled sacred radiance, communicated to them, they themselves finally ... abundantly inform his lower selves” (ch. 3, 1-2). Dionysius uses the names of the angelic ranks found in the Bible - seraphim, cherubim, archangels and angels (in the Old Testament), thrones, dominions, principles, authorities and powers (Col. 1, 16 and Eph. 1, 21) - and disposes them in a three-stage hierarchical order: the highest hierarchy is made up of thrones, seraphim and cherubim (ch. 7), the middle hierarchy is the beginnings, powers and powers (ch. 8), the lower one is the beginnings, archangels and angels (ch. 9). Although the names of nine angelic ranks are revealed to us, their real number is known only to God and to themselves (ch. 6). The divine "light casting" (outpouring of light) is transmitted from the highest angelic ranks to the lowest, and from them to people. This order, according to Dionysius, should not be violated - so that the light casting is transmitted from higher ranks to people, bypassing the intermediate links of the hierarchy. In ch. 13 The Areopagite proves that it was not a seraphim who appeared to the prophet Isaiah, but one of the lower angels disguised as a seraphim. All the more impossible is the direct revelation of the essence of God to man: “God appeared holy in certain visions,” however, “these Divine visions were revealed to our glorious fathers through heavenly powers” (ch. 14). It is impossible to count the angels - there are "thousands of thousands" of them (ch. 14). In the final chapter, Dionysius speaks of anthropomorphic images of angels in Holy Scripture (ch. 15).

In his treatise On the Church Hierarchy, Dionysius speaks of the hierarchical structure of the Christian Church: at the head of all the ranks - both heavenly and earthly - is Jesus, then the angelic ranks follow, transmitting the divine luminosity of "our hierarchy". The church hierarchy, being a continuation of the heavenly one, consists of nine ranks: the highest hierarchy is made up of three sacraments - Enlightenment (Baptism), Assembly (Eucharist) and Chrismation: the middle one is hierarchs (bishops), priests and deacons; i.e., therapeutics (monks), "sacred people" and catechumens. The treatise consists of seven chapters: the 1st deals with the meaning of the existence of the church hierarchy, the 2nd - about the sacrament of Enlightenment, the 3rd - about the sacrament of the Assembly, the 4th - about Confirmation, the 5th - about ordination to holy orders, the 6th describes the order of monastic tonsure, and the 7th speaks of the burial of the dead. Each chapter (with the exception of the 1st, introductory) is divided into three parts: in the first, the meaning of the sacrament is stated, in the second, its rites, in the third, the author offers a "feoria" - an allegorical and symbolic interpretation of each sacrament. The Sacrament of Baptism, according to Dionysius, is the "birth of God", that is, the beginning of a new life in God. The Sacrament of the Assembly (Eucharist) is the focus of Christian life, "the completion of union with God." The fragrance of the world in Confirmation symbolically signifies the divine beauty, to which the recipient of the sacrament joins. Speaking of initiation into hierarchical degrees, Dionysius emphasizes the closeness of the clergy to God: “If anyone pronounces the word “hierarch,” he speaks of a deified and divine person who has mastered all sacred knowledge” (ch. 1,3). Taking monastic vows in accordance with ancient tradition is also called a sacrament; monks-therapeutics are the highest rank in the hierarchy of “performed”: they must aspire with their minds to the Divine Unity, overcome absent-mindedness, unite their minds so that the one God is reflected in it. Following the burial of the dead, according to Dionysius, is the solemn and joyful prayer of the hierarch together with the people about the transition of the deceased Christian from earthly life to “pastillation” - “non-evening life”, filled with light and bliss.

The Treatise On Mystical Theology consists of five chapters: in the 1st Dionysius speaks of the Divine darkness surrounding the Trinity; in the 2nd and 3rd - about the negative (apophatic) and positive (cataphatic) methods of theology; in the 4th and 5th, that the Cause of all sensible and mental things is transcendent to all sensual and mental things, and is none of them. God put darkness under His cover (2 Sam. 22:12; Ps. 17:12), He lives in the hidden and mysterious darkness of silence: this darkness can be ascended through liberation from verbal and mental images, purification of the mind and renunciation of everything sensual. The symbol of such a mystical ascent to God is Moses: he must first be cleansed and separated from the uncleansed, and only then “breaks away from everything visible and seeing and penetrates into the truly mysterious darkness of ignorance, after which he finds himself in complete darkness and formlessness, being all outside of everything, not belonging to oneself or to anything else." This union with God in the darkness of silence is ecstasy - the knowledge of the superintelligent through absolute ignorance (ch. 1). In theology, apophaticism should be preferred to cataphatism (ch. 2). Apophaticism consists in the consistent rejection of all the positive characteristics and names of God, starting from the least corresponding to Him (“air”, “stone”), up to the most fully reflecting His properties (“life”, “goodness”) (ch. 3) . Ultimately, the Cause of everything (i.e., God) is neither life nor essence; She is not devoid of speech and mind, but is not a body; It has no shape, no form, no quality, no quantity, no magnitude; It is not limited by place, is not perceived by the senses, has no flaws, is not subject to change, corruption, division, or anything else of the sensible (ch. 4). It is neither soul, nor mind, nor word, nor thought, nor eternity, nor time, nor knowledge, nor truth, nor kingdom, nor wisdom, nor unity, nor unity, nor divinity, nor goodness, nor spirit, because She is above all affirmation and negation, surpasses all Her names and properties, “is detached from everything and transcendent to everything” (ch. 5). Thus, the treatise On Mystical Theology is, as it were, an apophatic corrective to the cataphatic treatise On Divine Names.

Letters

"Corpus Areopagiticum" includes 10 letters addressed to different people. Letters 1-4 are addressed to Gaius therapeutic (monk): in the 1st Dionysius speaks of the knowledge of God; in the 2nd he emphasizes that God is above every heavenly authority; in the 3rd, that God lives in a secret; in the 4th he talks about the incarnation of the Lord, who became a true man.

The subject of letter 5, to the most sacred Dorotheus, is, just as in the 1st chapter of the Mysterious Theology, the Divine darkness in which God lives.

In letter b, Dionysius advises the priest Sosipater to retire from disputes on the basis of theology.

The 7th letter is addressed to the priest Polycarp. In it, the author asks Polycarp to denounce the pagan Apollophanes, who accused Dionysius of "using Greek education against the Greeks," that is, using his knowledge of ancient philosophy for the benefit of a religion that denies paganism; Dionysius, on the contrary, asserts that "the Greeks ungratefully use the Divine against the Divine when they try to destroy God's religion with God's wisdom." The theme of this letter is close to the works of apologists of the 2nd century. who attacked the pagans for misusing their own rich philosophical heritage. At the end of the letter, Dionysius tells about a solar eclipse that occurred at the time of the crucifixion of the Savior and which he, together with Apollophanes, observed in Heliopolis (Egypt). This story from the 7th letter is cited by opponents of negative criticism as an example of the authenticity of the Areopagitics. However, as noted by V.V. Bolotov, the gospel expression “the sun went dark” (Lk. 23:45) should not be understood in an astronomical sense: a total eclipse, as described by the Areopagite, could take place only on a new moon, and not on the full moon (Nisan 14) when the Savior was crucified.

Letter 8 is addressed to Demophilus therapeutic. Dionysius advises the monk to obey his local priest and not condemn him, since judgment belongs only to God. Proving his opinions, the author refers to the stories of the Old Testament righteous - Moses, Aaron, David, Job, Joseph, etc., as well as his contemporary Karp - perhaps the very one mentioned by the Apostle Paul (1 Tim. 4, 13 ).

In letter 9, Dionysius turns to Titus the hierarch and explains the old covenant symbols - houses, bowls, food and drink of Wisdom. Since Holy Scripture deals with things mysterious and inexpressible, in order to understand them more clearly, he translates spiritual reality into the language of symbols. All anthropomorphisms of the Bible, including the “sensual and carnal passion” described in the Song of Songs, should, according to Dionysius, be interpreted allegorically.

The 10th letter is addressed to John the Theologian, the apostle and evangelist, during his imprisonment on the island of Patmos. The author welcomes John, speaks of the "angelic" life of some Christians, who "still in the present life show the sanctity of the life to come", and predicts John's liberation from bonds and return to Asia.

Lost Treatises

The author of the Areopagite treatises often refers to his writings, which have not come down to us. Twice (On the Deities, Names, 11, 5; On Mystical Theology, 3) he mentions the treatise Theological Essays, which, with numerous references to Scripture, spoke of the Trinity and the incarnation of Christ. Dionysius mentions Symbolic theology four times (On the Deities, names, 1, 8; 9, 5; On the Church. Hier., 15, 6: On mystical theology, 3): in this large treatise, it was about the symbolic images of the Deity, found in the Bible. In the essay On Divine Hymns, angelic singing was spoken of and “the highest praises of heavenly minds” were explained (On Heavenly Jer., 7,4). Treatise On the properties and ranks of angels (see: On the Deities, names, 4, 2) was, apparently, nothing more than On the heavenly hierarchy. In the treatise On the intelligible and sensible (see: On the Church. yer., 1, 2; 2, 3 - 2) it was said that sensible things are images of the intelligible. In the essay On the Soul (see: On the Deities, Names, 4, 2) it was said about the assimilation of the soul to angelic life and communion with divine gifts. The essay On the Righteous and Divine Judgment (see: On the Deities, Names, 4, 35) was devoted to moral themes and the refutation of false ideas about God. In view of the general pseudepigraphic nature of the Areopagi Tikum Corpus, doubts have repeatedly been expressed in science about the existence of the works mentioned by the author, but not extant: Prot. G. Florovsky considers them "a literary fiction" (Viz. Fathers of the 5th-7th centuries, p. 100). The writings of Hierotheus and Hierotheus himself, to whom the Areopagite often refers, can be such a fiction.

BIBLIOGRAPHY

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Corpus Dionysiacum I: Pseudo-Dionysius Areopagita. De divinis nominibus. (Ed.

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About the heavenly hierarchy. - M., 1839. - Also. - 2nd ed. - M., 1843. - Also. - 3rd ed. - M., 1848. - Also. - 4th ed. - M., 1881. -The same. - 5th ed. - M., 1893. - The same. - 6th ed. - M., 1898.

About the church hierarchy (with comments). // Scriptures of the Holy Fathers, relating to the interpretation of Orthodox worship. - St. Petersburg

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Gennady Eikalovich. - Buenos Aires, 1957. About the names of God. // Kryuchkov V. Theology of the "Corps

Areopagiticum. - Zagorsk, 1984. St. Dionysius Arepagit. To Timothy on mystical theology. //

Christian reading. - St. Petersburg. ,1825. - Ch. 20. - S. 3-14. Dionysius the Areopagite. On the Mystery Theology and the Epistle to Titus the Hierarch, (Slavs, text and Russian translation). // Prokhorov G. M. Monuments

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SPb. , 1825. - Ch, 19. - S. 239-266. St. Dionysius the Arepagite. Letters 10 and 7. //Christian reading. -

SPb. , 1838. -Ch. 4. - S. 281 -290. St. Dionysius the Arepagite. Letter 9. // Christian reading. -

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SAINT DIONIS

AREOPAGITE

ON THE HEAVENLY HIERARCHY

Translation from Greek

With the blessing of Bishop Athanasius of Perm and Solikamsk

Let Christ be the guide in the word, and if I can say, my Christ, the Instructor in the explanation of every Hierarchy. But you, my son, in accordance with the holy institution given to us from our Hierarchs, reverently heed the sacred words, overshadowed by inspiration from the inspired teaching

(Neb. Hierar. ch. 2, § 5)

Presbyter Dionysius to co-presbyter Timothy

That all Divine enlightenment, according to the goodness of God, variously communicated to those who are guided by Providence, is simple in itself, and not only simple, but also unites those who are enlightened with it.
§ one

Every gift is good and every gift is perfect from above, descend from the Father of Lights (James I, 17): also every outpouring of enlightenment, gracefully showered on us from its culprit - God the Father, as a single-created power, still exalting and making us simple, elevates us to union with the all-attracting Father, and to Divine simplicity. For everything comes from Him and to Him, according to the sacred word (Rom. XI, 36).

§ 2

So, having turned with prayer to Jesus, the true light of the Father, who enlightens every person who comes into the world (John 1:9), through whom we have gained access to the Father, the source of light, let us approach, as far as possible, the light of the most sacred word of God, the betrayed to us by the Fathers, and, to the best of our ability, let us look at the ranks of heavenly Minds represented in it under symbols and prototypes. Having accepted with the immaterial and fearless eyes of the mind the highest and original light of the God-originating Father, the light that in representative symbols represents to us the most blessed ranks of the Angels, from this light we will aspire to its simple ray. For this light never loses its inner unity, although, according to its beneficent property, it is divided in order to merge with mortals by the merger that elevates their mountains. e and connecting them with God. He also remains in himself and constantly abides in an immovable and identical identity, and those who properly fix their gaze on him, according to their strength, raises grief, and unites them, according to the example of how he is simple and one in himself. . For this Divine ray can shine on us in no other way than under various, sacred and mysterious veils, and, moreover, according to the Father's providence, adapting to our own nature.

§ 3

That is why, in the initial establishment of the rites, our most luminous Hierarchy is formed in the likeness of the premier heavenly Orders, and the immaterial Orders are presented in various material images and similitude images, with the aim that we, to the best of our strength, ascend from the most sacred images to what they means, - to the simple and not having any sensual image. For our mind can ascend to the nearness and contemplation of the heavenly Orders in no other way than through its inherent material guidance: i.e., recognizing visible adornments as imprints of invisible splendor, sensual fragrances as signs of the spiritual distribution of gifts, material lamps as an image of immaterial illumination, spacious in in churches, the proposed instructions - by the image of mental saturation of the spirit, the order of visible decorations - by an indication of the orderly and permanent order in heaven, the acceptance of the Divine Eucharist - by communion with Jesus; in short, all activities belonging to celestial beings, by their very nature, are delivered to us in symbols. And so, for this possible for us to become like God, with the beneficial establishment of the mystical authorities, which reveals the heavenly Orders to our gaze, and our Hierarchy, by possible likening to their Divine Holy Service, presents us serving with the heavenly orders, under sensual images, the heavenly minds are destined for us in sacred writings, so that through the sensual we ascend to the spiritual, and through the symbolic sacred images - to the simple, heavenly Hierarchy.

That Divine and celestial things are decently depicted under symbols, even with dissimilar ones.
§ one

So, it seems to me, we must first state what purpose we assign to each Hierarchy, and show the benefit that each delivers to its contemplators; then - to depict the heavenly Orders, in accordance with the mysterious teaching about them in Scripture; Finally, to say under which sacred images Holy Scripture presents the orderly order of heavenly ranks, and to indicate the degree of simplicity that must be achieved through these images. The latter is necessary so that we do not roughly represent, like the ignorant, heavenly and God-like intelligent forces, having many legs and faces, wearing the bestial form of oxen or the bestial form of lions, with the curved beak of eagles, or with bird feathers; nor would they imagine that there are fiery chariots in heaven, material thrones, the Deities needed to sit on them, horses of many colors, commanders armed with spears, and much the like, shown to us by Holy Scripture under various mysterious symbols (Ezek. I 7. Dan. VII, 9. Zechariah I, 8. 2 Macc. III, 25. Joshua V, 13). For it is clear that Theology (By Theology, Dionysius the Areop. means Holy Scripture.) Pachymerus used the sacred pietic images to describe intelligent Powers that do not have an image, meaning, as mentioned above, our mind, caring about its inherent and akin to the ability to rise from the bottom to the top, and adapting their mysterious sacred images to its concepts.

§ 2

If anyone agrees that these sacred descriptions should be accepted, since simple beings in themselves are unknown to us and invisible, let him also know that the sensual images of the holy Minds found in Holy Scripture are dissimilar to them, and that all these shades of Angelic names are, so to speak, rude. But they say: Theologians, i.e. God-inspired writers, embarking on the depiction of completely incorporeal beings in a sensual form, had to imprint and present them in images characteristic of them and, as much as possible, akin to them, borrowing such images from the noblest beings - as if immaterial and higher; and not to represent celestial, God-like and simple beings in earthly and low manifold images. For in the first case, we could more conveniently ascend to the heavenly, and the images of the most peaceful beings would not have a complete dissimilarity with the depicted; while in the latter case the Divine intelligent forces are humiliated, and our mind is deluded, clinging to crude images. Perhaps someone else will really think that the sky is filled with many lions and horses, that there doxologies consist in lowing, that there are herds of birds and other animals, that there are low things there - and in general everything that Holy Scripture is to explain the Orders of Angels represents in its likenesses, which are completely dissimilar, and lead to the unfaithful, indecent and passionate. And in my opinion, the study of the truth shows that the most holy Wisdom, the source of Scripture, representing the heavenly intelligent Forces in sensual images, arranged both of them in such a way that these and the Divine forces are not humiliated, and we do not have an urgent need to become attached to earthly and low images. It is not without reason that beings that do not have an image and form are presented in images and outlines. The reason for this, on the one hand, is the property of our nature that we cannot directly ascend to the contemplation of spiritual objects, and we have a need for aids peculiar to us and decent to our nature, which would represent the indescribable and supersensible in images understandable to us; on the other hand, the fact that Holy Scripture, full of sacraments, is very fitting to hide the sacred and mysterious truth of the most peaceful Minds under impenetrable sacred veils, and through this make it inaccessible to carnal people. For not all are initiated into the sacraments, and not all, as Scripture says, have reason (1 Cor. VIII, 7). And for those who would condemn dissimilar images, and say that they are not decent and disfigure the beauty of God-like and holy beings, it is enough to answer that St. Scripture expresses its thoughts to us in two ways.

§ 3

§2

Such, as we think, is the explanation of the names of these heavenly Beings. Now it is necessary to say what, in our opinion, their Hierarchy is. Enough, I think, we have said that the goal of every Hierarchy is the steady imitation of God, and that the activity of every Hierarchy is divided into sacred acceptance by themselves, and communication to others of true purification, Divine light and perfecting title. Now I want to say, in accordance with the dignity of these lofty Minds, about how their sacred Hierarchy is described in Holy Scripture. It must be assumed that the first Beings who follow after the Deity who fulfills them, and occupy a place, as it were, on the threshold of it and surpass every visible and invisible created force; These beings make up, so to speak, a Hierarchy at home with God and in everything similar to Him. For one must think that, firstly, they are pure beings, not only because they are free from stains and impurities of vice, or that they have no sensual dreams, but because they are above all low, purer than all their sacred the lowest, and even, in their highest purity, stand above all the most God-like forces; and that, because of the immutability of their love for God, they constantly observe their order in unconstrained and always the same activity, and are completely adamant to change for the worse, but keep the foundation of their God-like nature always unshakable and immovable. Secondly, they are contemplative Beings, however, not in the sense that they contemplate sensual images with their minds or ascend to the knowledge of the Divine through various images found in Holy Scripture, but in that they possess a completely simple knowledge of the highest Light. and filled, as far as possible, with contemplation of the source, original, incomprehensible and Trinitarian beauty; they are also honored with fellowship with Jesus, not in sacred images, figuratively imprinting the Divine likeness, but, as truly close to Him, through direct participation in the knowledge of His Divine advice; and, moreover, in the highest degree they are given the ability to imitate God, and as far as possible, they have the closest communion with the divine and human attributes of Jesus. In the same way, they are perfect, but not because they are enlightened with the knowledge of resolving various sacred symbols, but because they are filled with the first and predominant communication with God, in accordance with the highest, which is possible for Angels, the knowledge of His Divine works. For they are sanctified not through other holy beings, but from God Himself, since they are directly, in their all-superior power and rank, directed towards Him, and in their highest purity are forever established in Him; but because of their immaterial and spiritual beauty, they are allowed, as much as possible, to the contemplation of God, and as the first, closest to God and especially sanctified by Him, Beings learn from Himself the wise reasons for His Divine deeds.

§3

Therefore, the Theologians clearly show that the lower ranks of heavenly Beings rightly learn the knowledge of Divine deeds from higher Beings; and these, as the highest of all, learn the Divine mysteries, as far as possible, from God Himself. For some of these Beings, as the Theologians represent, have learned from the highest the secret that he who has ascended to heaven in human form is the Lord of the heavenly Forces and the King of glory; others, perplexed about Jesus Himself, and wishing to know the secret of His Divine economy, directly learn and receive a revelation from Jesus Himself about His highest love for the human race. "Az, - it is said, - I speak righteousness and the judgment of salvation"(). It is worthy of my astonishment that even the first of the heavenly Beings, and so much superior to all others, like average beings, with reverence desire Divine illumination. For they do not immediately ask: “How scarlet is your garment?” but first they are perplexed in themselves, showing by the fact that although they strongly desire to know the Divine Mystery, they are in no hurry to anticipate the enlightenment that God sends down on them. And so, the first Hierarchy of heavenly Minds, initiated from the very Beginning of Perfection, by the very fact that it is directly striving towards Him—filled, as far as possible, with the most holy purification, abundant light, and most perfect sanctification—is purified, enlightened, and perfected, being not only completely free from attachment to the earthly, but also filled with the original light, participating in the original knowledge and knowledge. So, now it is proper to briefly say that the participation of Divine knowledge is purification, enlightenment and perfection; for it, in a certain way, cleanses from ignorance, imparting worthy knowledge of perfect mysteries. With the same Divine knowledge, with which it purifies, it also enlightens the mind, which previously did not know what is now revealed to it through illumination from above, and finally, with the same light, it perfects, delivering a firm knowledge of the sacred secrets.

§four

Chapter XIV

§one

And that, in my opinion, is worthy of careful reflection, what Scripture says about angels, that is, that there are thousands of thousands of them and dozens of those, multiplying the numbers by themselves, we have the highest. Through this it clearly shows that the ranks of the heavenly Beings are innumerable for us; because the countless blissful host of the most peaceful Minds. It surpasses the small and insufficient account of the numbers we use, and is precisely determined by their one transcendent and heavenly understanding and knowledge, bestowed on them with an excess from the Divine omniscient Wisdom, which is the highest Beginning of all that exists, the realizing cause, the sustaining power and the last limit of everything.

Chapter XV

What do the sensual images of the Angelic Forces mean; what does their fire mean, human appearance, eyes, nostrils, ears, mouth, touch, eyelids, eyebrows, flowering age, teeth, shoulders, elbows, arms, heart, chest, spine, legs, wings, nakedness, robe, bright clothes, priestly clothes, belts, wands, spears, axes, geometric tools, winds, clouds, copper, amber, faces, applause, flowers of various stones; what do the types of lion, ox, eagle mean; that horses and their various flowers; what are rivers, chariots, wheels, and what does the mentioned joy of angels mean?

§one

Let us, if you like, rest our mental gaze from the difficult and intense contemplation, befitting the Angels; let us descend to a particular consideration of the diverse and multiform images of Angelic ones, and from them, as from images, we will begin to ascend to the simplicity of heavenly Minds. Let it be known to you first of all that when the best explanation of the sacred, mysterious images represents the same ranks of celestial Beings, when performing sacred actions, now they are in command, then again subordinates, sometimes the last Orders are in command, and the first are subordinate, and, finally, the first, middle and last Orders having their own Powers - that there is nothing out of place in this way of explaining. For if we said that some Orders, when performing sacred actions, obey the first, then they themselves rule over them, and that the first, ruling over the last, again obey the same over whom they rule; then this way of explaining, indeed, would be indecent and inconsistent. When we say that the same Orders rule and together obey, however, not over themselves or themselves, but each of them obeys the highest, but rules over the lowest, then we can rightly say that the sacred images mentioned in Scripture , the same actually and correctly can sometimes be applied to the first, middle and last Forces. Thus, the striving direction towards the heavenly, the incessant turning to oneself, the preservation of one’s own forces and participation in the providential power, through the communication of one’s forces to the lower ones, rightly befits all celestial Beings, although some (as was often said) in the highest degree and completely, and others in part and to a lesser degree.

§2

When explaining the first image, we first need to consider why Theology almost most of all uses the symbols of fire. For you will find that it not only represents fiery wheels, but also fiery animals, and men, as it were lightning-like, lays many fiery coals near the heavenly Beings, represents fiery rivers flowing with a terrible noise; he also says that the thrones are fiery, and by the very name of the Seraphim he shows that these higher beings are fiery, and he attributes to them the properties and actions of fire, and in general, both in heaven and on earth, he especially likes to use fiery images. In my opinion, the type of fire indicates the God-like property of the heavenly Minds. For the holy theologians often describe the Highest and indescribable Being under the guise of fire, since fire carries in itself many and, if I may say, visible images of the Divine quality. For the sensual fire is, so to speak, in everything, passes freely through everything, is not restrained by anything; it is clear and at the same time hidden, unknown in itself, if there is no substance on which it would have its effect; elusive and invisible by itself; everything conquers, and whatever it touches, it has its effect on everything; everything changes and communicates to everything that approaches it in any way; With its life-giving warmth, it renews everything, illuminates everything with clear rays; irresistible, incomprehensible, has the power to separate, unchangeable, strives upward, penetrating, comes to the surface and does not like to be below; always moving, self-moving and moving everything; has the power to embrace, but does not embrace itself; has no need for anything else, multiplies inconspicuously, and in every substance convenient for him shows his great strength; active, strong, inherent in everything invisibly; left in neglect seems to be non-existent, but through friction, as if through some search, in a substance akin to it, it suddenly appears and immediately disappears again, and, abundantly communicating itself to everything, does not decrease. You can find many other properties of fire, as if in sensual images showing the Divine properties. Knowing this, God-wise men present heavenly Beings under the guise of fire, thus showing their God-likeness, and their possible imitation of God.

§3

Heavenly Beings are also represented under the image of people, because a person is endowed with reason and is able to fix his mental gaze on his grief; because he has a straight and regular appearance, has received the natural right of superiority and power, and because, although he is inferior to other animals in his feelings, he rules over everything with the superabundant power of his mind, a vast faculty of reasoning, and, finally, the spirit, by nature free and invincible.

I even think that in each of the many members of our body one can find similar images depicting the property of the Heavenly Powers. Thus, it can be said that the ability to see means their clearest contemplation of the Divine light and, at the same time, a simple, calm, unhindered, quick, pure and impassive acceptance of the Divine illumination.

The recognizing powers of smell mean the ability to perceive, as far as possible, a fragrance that exceeds the mind, to correctly distinguish from stench and completely avoid it. The sense of hearing is the ability to participate in Divine inspiration and intelligently receive it. Taste - saturation with spiritual food and acceptance of Divine and nourishing jets.

Touch is the ability to correctly distinguish between useful and harmful.

Eyelashes and eyebrows - the ability to guard Divine knowledge.

Blooming and youthful age - always blooming vitality.

Teeth signify the ability to share the perfect food taken; for every spiritual being, having received a simple knowledge from a being of a higher self, with all diligence divides it and multiplies it, transferring itself to lower beings, in accordance with their acceptability. Shoulders, elbows and arms signify the power to produce, act and accomplish.

The heart is a symbol of God-like life, which generously shares its life force with what is entrusted to its care.

The spine means that which contains all the vital forces.

Legs - movement, speed and speed of their striving for the Divine. That is why Theology depicts the feet of holy beings as winged. For the wing signifies a rapid soaring upward, a heavenly and lofty flight, which, in its aspiration to mountain, rises above all earthly things. The lightness of the wings means a perfect distance from the earthly, a complete, unhindered and easy desire to vyp; nakedness and lack of shoes - freedom, everlasting, irresistible readiness, distance from everything external and possible assimilation to the simplicity of the being of God.

§four

Inasmuch as the simple and manifold Wisdom sometimes covers their nakedness, and gives them to carry some weapons, now we will explain, as much as possible for us, these sacred garments and tools of the Minds of heaven.

Light and fire-like clothing, as I think, means, in the likeness of fire, their God-likeness and power to illuminate, in accordance with their condition in heaven, where light dwells, which spiritually shines and shines itself. Priestly clothing means their closeness to Divine and mysterious visions, and the consecration of life to God.

Belts mean their ability to protect the fruitful forces in themselves, and the concentration of their action in one goal, affirmed forever in the same state, as in the right circle.

§5

Wands mean their royal and domineering dignity, and the direct execution of everything. Spears and axes mean the power to separate what is not characteristic of them, sharpness, activity and the action of distinguishing forces.

), means the speed of their activity, which constantly penetrates everywhere, their ability to be transferred from above downwards, and from below upwards, raising the lower ones to lofty heights, and encouraging the higher ones to communicate with the lower ones and take care of them. It can also be said that through the name winds, the God-likeness of heavenly Minds is signified; for the wind also has in itself the likeness and image of the Divine action (as I have sufficiently shown this in the symbolic Theology, with the mysterious explanation of the four elements), according to its natural and life-giving mobility, according to its swift, unstoppable striving, and due to the unknown and hiddenness for us the beginning and end of his movements. "Do not weigh more", it is said "from where comes and camo goes"(). Further, Theology surrounds them with clouds, meaning by this that the sacred Minds are in an incomprehensible way filled with a mysterious light, accept the original light without vanity, and abundantly transmit it to beings, lower, in accordance with their nature; that they are endowed with the power to give birth, to revive, to regenerate, and to accomplish in the image of mental rain, which, with abundant drops, arouses the subsoil that it irrigates to life-giving birth.

§7

If, however, Theology applies to heavenly Beings the form of copper ((e.g. Ezek. 1:7, XL:3; )), amber (Ezek. 1, 5, VIII, 2), and multi-colored stones ((e.g.)): then amber, as something golden and silver-like, means a flickering, inexhaustible, inexhaustible and unchanging brilliance, as in gold, and as in silver, a bright, light-like, heavenly radiance.

To copper, either the property of fire, or the property of gold, which we have already spoken about, should be attributed.

As for the different colors of the stones, one must think that the white color depicts lordship, red - fiery, yellow - golden, green - youth and vigor; in a word, in every kind of symbolic imagery you will find a mysterious explanation. But as I think, we have already said enough, if possible, about this subject; now it is necessary to proceed to the sacred explanation of the mysterious representation of the heavenly Minds, in the form of certain animals.

§eight

And firstly, the image of a lion (; Ezek. 1, 10), should be thought to mean dominating, strong, irresistible power, and a feasible likeness to the incomprehensible and ineffable God in that they mysteriously close the spiritual paths and paths leading to Divine enlightenment to God.

The image of an ox (Ezek. 1, 10) means strength, vigor and that which makes spiritual furrows capable of receiving heavenly and fruitful rains; horns mean protective and invincible power.

Further, the image of an eagle (Ezek. 1, 10) means royal dignity, loftiness, flying speed, vigilance, vigilance, speed and skill in obtaining food, strengthening strength, and, finally, the ability, with a strong eye strain, freely, directly, steadily look at the full and luminous ray flowing from the Divine light.

Finally, the image of horses means humility and quick obedience; white () horses mean lightness, or better affinity with the Divine light; black () - unknown secrets; redheads () - fiery and fast activity; motley () - black and white - the power by which extremes are connected, and wisely the first is connected to the second, the second to the first.

But if we did not care about the brevity of the composition, then all the particular properties, and all parts of the bodily structure of the animals shown, could be applied in a decent way to the heavenly Forces, taking the likeness not in the exact meaning. Thus, their angry appearance could be applied to spiritual courage, of which anger is the extreme degree, lust to Divine love, and in short, all the feelings and parts of dumb animals to the immaterial thoughts of celestial Beings and simple forces. But for the prudent, not only this, but also the explanation of the mysterious image alone is sufficient to understand objects of this kind.

§9

Should now show the meaning of rivers, wheels and chariots applied to celestial Beings. Fiery rivers () mean the Divine sources, abundantly and incessantly moisturizing these Beings, and nourishing them with life-giving fruitfulness. Chariots (2 Kings II11, VI17) signify the concerted action of equals. Wheels (Ezek. 1:16, 10:2), winged, steadily and directly moving forward, mean the power of heavenly Beings to go in their activity along a straight and correct path, since all their spiritual aspiration from above is directed along a straight and steady path.

It is possible to accept the image of spiritual wheels in another mysterious sense. They were given a name, as the Theologian says: "gel, gel" (Ezek. X, 13), which in Hebrew means "rotation and revelation". Rotation belongs to the fiery and Divine wheels, since they incessantly turn around the same good; revelations, inasmuch as they reveal secrets, raise the lower ones, and bring down the higher illumination to the bottom.

It remains for us to explain the joy () of the heavenly Orders. True, they are completely alien to our passive enjoyment; however, they rejoice, as the Scripture says, to God about finding the lost, according to their God-like quiet joy, according to their sincere pleasure in the care of Providence for the salvation of those who turn to God, and according to those inexplicable delights that holy men very often felt when from above descended on them Divine illumination.

That's what I could say about sacred images. Although their explanations are not entirely satisfactory, they, in my opinion, contribute to ensuring that we do not have a low concept of mysterious images.

If you say that we have not mentioned all, in order presented in Scripture, both the actions and the images of the Angelic forces, then we answer this with a sincere confession that we partly do not have complete knowledge of the worldly things, and we need something else. guide and mentor regarding this subject, but in part much, as equivalent to what we said, was left with the intention, taking care of the brevity of the essay and reverently keeping silent about the secrets that are inaccessible to us.