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1p of the cause. Thus Almighty God knows existing things, not by a knowledge of existing things, but by that of Himself." Dionysius, c. V. s. 8, speaking of creation, declares that the Divine and good volitions of Almighty God define and produce existing things. Pantsenus teaches the same : *' Neither does He know things sensible sensibly (ala-dTjTwi), nor things intelligible intellectually. For it is not possible that He, Who is above all things, should comprehend things being, after things being (Kara ra ovra), but we affirm that He knows things being, as His own volitions .... yea, as His own volitions, Almighty God knows things being, since by willing (deXcov), He made all things being." In Mystic Theology, c. V., Dionysius says, " Al- mighty God does not know existing things, ^im exist- ing." The teaching of Ammonius-Saccus is the same ; Ammonius uses the word ^ovXrjixa, Dionysius and Pantaenus, OfXrifxaTa, of God, as Source of Creation. mid the Alexandi'ine School. ix But, though the known fragments of Pantaenus are few, we possess abundant writings of two pupils^ Clement of Alexandria and Origen, from which we may gather the teaching of their master. Clement speaks of Pantaenus as his " great instructor and collaborator." Such is the similarity between the writings of Clement and Dionysius, that some have hazarded the conjecture that Clement the Philosopher, mentioned by Dionysius, was Clement of Alexandria ! I give only one familiar illustration. Clement writes : " As then, those riding at anchor at sea, drag the anchor, but do not drag it to themselves, but them- selves to the anchor, thus those who are drawn to God in the gnostic life, find themselves unconsciously led to God." Dionysius, D. N., c. III. s. i, says, " or, as if after we have embarked on ship, and are holding on to the cable, attached to some rock, we do not draw the rock to us, but ourselves, and the ship, to the rock. Wherefore, before everything, and especially theology, we must begin with prayer ; not as though we ourselves were drawing the power, which is everywhere, and nowhere present, but as, by our godly reminiscences and invocations, con- ducting ourselves to, and making ourselves one with It." Origen confessed that Pantaenus was his superior in the philosophy of the schools, and that he moulded his teaching upon the model of Pantaenus.
2sent, but as, by our godly reminiscences and invocations, con- ducting ourselves to, and making ourselves one with It." Origen confessed that Pantaenus was his superior in the philosophy of the schools, and that he moulded his teaching upon the model of Pantaenus. Do the writings of Origen bear the stamp of Dionysius and Hierotheus? Origen, on the resurrection of the body, says, " For how does it not seem absurd x - Dionysius the Areopaglte that this body which has endured scars for Christ, and, equally with the soul, has borne the savage torments of persecutions, and has also endured the suffering of chains, and rods, and has been tortured with fire, beaten with the sword, and has further suffered the cruel teeth of wild beasts, the gallows of the cross, and divers kinds of punishments, — that this should be deprived of the prizes of such contests. If forsooth, the soul alone, which not alone conten- ded, should receive the crown, and its companion the body, which served it with much labour, should attain no recompense, for its agony and victory, — how does it not seem contrary to all reason, that the flesh, resisting for Christ its natural vices, and its innate lust, and guarding its virginity with im- mense labour, — that one, when the time for rewards has come, should be rejected as unworthy and the other should receive its crown? Such a fact would undoubtedly argue on the part of God, either a lack of justice or a lack of power." Dionysius (E. H., c. VII.) says, "Now the pure bodies of the holy souls, enrolled together as yoke-fellows, and fellow travellers, which together strove during the divine contests, throughout the Divine Life, in the unmoved steadfastness of the souls, will together receive their own resurrection. For, having been made one with the holy souls, to which they were united during this present life, by having become members of Christ, they will receive in return the godlike and incor- ruptible immortality and blessed inheritance." Dio- nysius (D. N., c. VI. s. 2) says, " what is still more and the Alexandi'ine School. xi divine, It promises to transfer our whole selves (I mean souls and bodies, their yoke-fellows), to a perfect life and immortality. Others again do this injustice to bodies, that, after having toiled with the holy souls, they unjustly deprive them of the holy retributions, when they have come to the goal of their most divine course." " For if the man have passed a life dear to God in soul and body, the body which has contended throughout the Divine struggles will be honoured together with the
3e them of the holy retributions, when they have come to the goal of their most divine course." " For if the man have passed a life dear to God in soul and body, the body which has contended throughout the Divine struggles will be honoured together with the devout soul." To shew that Origen knew the works of Hiero- theus, we give an extract from his letter to Gregory : " Would that you might both participate in and continually augment this part, so that you may not only say, ' we are partakers of Christ,' but also partakers of God." Papias % Bishop of Hierapolis (fragment V.) says, " the Presbyters, the disciples of the Apostles, say that this is the gradation and method of those who are saved, and that they advance through steps of this nature, and that, moreover, they ascend through the Spirit to the Son, and through the Son to the Father ; and that, in due time, the Son will yield up His work to the Father." Who the Presbyters^ the disciples of the Apostles were, we may gather from the three last chapters of the " Book of Hierotheus ^" in which the very same doctrine is taught. Is it not, then, a legitimate inference, that when Photius says "that a c. 140. b Br. Mus. {Ad. Rich. 7189), xii Dionysius the Areopagite Pantasnus was a pupil of the Presbyters who had seen the Apostles ^^'' he designated Hierotheus and Dionysius the Areopagite, generally known under that title ? Ammonius-Saccus was born of Christian parents in Alexandria, and died in that city, a.d. 242. Anastasius Sinaita calls him "the Wise," and Hierocles, " the taught of God." Besides being famous for his expositions of Holy Scripture, he wrote the " Diatesseron," or " Harmony of the Gospels, '' contained in the Bib. Patrum. In a.d. 236, he wrote the agreement between Moses and Jesus. He was the great conciliator, who sought the good in every system, and to make all one in Christ. Pressense beautifully describes him as a man who wished to believe and to know — to adore and to comprehend — to conciliate the Greek Philosophy wuth the Mysteries of the East. He wrote a commentary on the golden verses of Pythagoras, which Hierocles published, as well as reproduced his other works. The titles of his books, mentioned by Photius, such as "Providence" and "Free Will," recall those of the lost books of Dionysius, of which we have only a summary in his known works. (Cod. 251 — 214.) Ammonius was surnamed Saccus from having been a corn carrier.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
1p of the cause. Thus Almighty God knows existing things, not by a knowledge of existing things, but by that of Himself." Dionysius, c. V. s. 8, speaking of creation, declares that the Divine and good volitions of Almighty God define and produce existing things. Pantsenus teaches the same : *' Neither does He know things sensible sensibly (ala-dTjTwi), nor things intelligible intellectually. For it is not possible that He, Who is above all things, should comprehend things being, after things being (Kara ra ovra), but we affirm that He knows things being, as His own volitions .... yea, as His own volitions, Almighty God knows things being, since by willing (deXcov), He made all things being." In Mystic Theology, c. V., Dionysius says, " Al- mighty God does not know existing things, ^im exist- ing." The teaching of Ammonius-Saccus is the same ; Ammonius uses the word ^ovXrjixa, Dionysius and Pantaenus, OfXrifxaTa, of God, as Source of Creation. mid the Alexandi'ine School. ix But, though the known fragments of Pantaenus are few, we possess abundant writings of two pupils^ Clement of Alexandria and Origen, from which we may gather the teaching of their master. Clement speaks of Pantaenus as his " great instructor and collaborator." Such is the similarity between the writings of Clement and Dionysius, that some have hazarded the conjecture that Clement the Philosopher, mentioned by Dionysius, was Clement of Alexandria ! I give only one familiar illustration. Clement writes : " As then, those riding at anchor at sea, drag the anchor, but do not drag it to themselves, but them- selves to the anchor, thus those who are drawn to God in the gnostic life, find themselves unconsciously led to God." Dionysius, D. N., c. III. s. i, says, " or, as if after we have embarked on ship, and are holding on to the cable, attached to some rock, we do not draw the rock to us, but ourselves, and the ship, to the rock. Wherefore, before everything, and especially theology, we must begin with prayer ; not as though we ourselves were drawing the power, which is everywhere, and nowhere present, but as, by our godly reminiscences and invocations, con- ducting ourselves to, and making ourselves one with It." Origen confessed that Pantaenus was his superior in the philosophy of the schools, and that he moulded his teaching upon the model of Pantaenus.
2sent, but as, by our godly reminiscences and invocations, con- ducting ourselves to, and making ourselves one with It." Origen confessed that Pantaenus was his superior in the philosophy of the schools, and that he moulded his teaching upon the model of Pantaenus. Do the writings of Origen bear the stamp of Dionysius and Hierotheus? Origen, on the resurrection of the body, says, " For how does it not seem absurd x - Dionysius the Areopaglte that this body which has endured scars for Christ, and, equally with the soul, has borne the savage torments of persecutions, and has also endured the suffering of chains, and rods, and has been tortured with fire, beaten with the sword, and has further suffered the cruel teeth of wild beasts, the gallows of the cross, and divers kinds of punishments, — that this should be deprived of the prizes of such contests. If forsooth, the soul alone, which not alone conten- ded, should receive the crown, and its companion the body, which served it with much labour, should attain no recompense, for its agony and victory, — how does it not seem contrary to all reason, that the flesh, resisting for Christ its natural vices, and its innate lust, and guarding its virginity with im- mense labour, — that one, when the time for rewards has come, should be rejected as unworthy and the other should receive its crown? Such a fact would undoubtedly argue on the part of God, either a lack of justice or a lack of power." Dionysius (E. H., c. VII.) says, "Now the pure bodies of the holy souls, enrolled together as yoke-fellows, and fellow travellers, which together strove during the divine contests, throughout the Divine Life, in the unmoved steadfastness of the souls, will together receive their own resurrection. For, having been made one with the holy souls, to which they were united during this present life, by having become members of Christ, they will receive in return the godlike and incor- ruptible immortality and blessed inheritance." Dio- nysius (D. N., c. VI. s. 2) says, " what is still more and the Alexandi'ine School. xi divine, It promises to transfer our whole selves (I mean souls and bodies, their yoke-fellows), to a perfect life and immortality. Others again do this injustice to bodies, that, after having toiled with the holy souls, they unjustly deprive them of the holy retributions, when they have come to the goal of their most divine course." " For if the man have passed a life dear to God in soul and body, the body which has contended throughout the Divine struggles will be honoured together with the
3e them of the holy retributions, when they have come to the goal of their most divine course." " For if the man have passed a life dear to God in soul and body, the body which has contended throughout the Divine struggles will be honoured together with the devout soul." To shew that Origen knew the works of Hiero- theus, we give an extract from his letter to Gregory : " Would that you might both participate in and continually augment this part, so that you may not only say, ' we are partakers of Christ,' but also partakers of God." Papias % Bishop of Hierapolis (fragment V.) says, " the Presbyters, the disciples of the Apostles, say that this is the gradation and method of those who are saved, and that they advance through steps of this nature, and that, moreover, they ascend through the Spirit to the Son, and through the Son to the Father ; and that, in due time, the Son will yield up His work to the Father." Who the Presbyters^ the disciples of the Apostles were, we may gather from the three last chapters of the " Book of Hierotheus ^" in which the very same doctrine is taught. Is it not, then, a legitimate inference, that when Photius says "that a c. 140. b Br. Mus. {Ad. Rich. 7189), xii Dionysius the Areopagite Pantasnus was a pupil of the Presbyters who had seen the Apostles ^^'' he designated Hierotheus and Dionysius the Areopagite, generally known under that title ? Ammonius-Saccus was born of Christian parents in Alexandria, and died in that city, a.d. 242. Anastasius Sinaita calls him "the Wise," and Hierocles, " the taught of God." Besides being famous for his expositions of Holy Scripture, he wrote the " Diatesseron," or " Harmony of the Gospels, '' contained in the Bib. Patrum. In a.d. 236, he wrote the agreement between Moses and Jesus. He was the great conciliator, who sought the good in every system, and to make all one in Christ. Pressense beautifully describes him as a man who wished to believe and to know — to adore and to comprehend — to conciliate the Greek Philosophy wuth the Mysteries of the East. He wrote a commentary on the golden verses of Pythagoras, which Hierocles published, as well as reproduced his other works. The titles of his books, mentioned by Photius, such as "Providence" and "Free Will," recall those of the lost books of Dionysius, of which we have only a summary in his known works. (Cod. 251 — 214.) Ammonius was surnamed Saccus from having been a corn carrier.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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