The Works of Dionysius the Areopagite — trans. John Parker

nd middle, and last ranks, and powers, manifested severally in due degree, for the aforesaid particular mystical meanings of the Hierarchical illuminations, according to which, each one participates, so far as is lawful and attainable to him, in the most spotless purification, the most copious light, the pre-eminent perfection. For there is nothing that is self-perfect, or absolutely without need of perfecting, except the really Self-perfect and preeminently Perfect.

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For what reasoji all the Heave?ily Be'uigs^ in conmion, are called Heavenly Foivers.

Section I.

Now that we have defined these things, it is worthy of consideration for what reason we are accustomed to call all the Angelic Beings together,

^ Isa. vi. 3.

on the Heavenly Hierarchy, '45

Heavenly Powers. For it is not possible to say, as we may of the Angels, that the Order of the holy Powers is last of all. The Orders of the superior Beings share in the saintly illumination of the last; but the last in no wise of the first; and on this account all the Divine Minds are called Heavenly Powers, but never Seraphim and Thrones and Lordships. For the last do not enjoy the whole jcharacteristics of the highest. For the Angels, and those above the Angels — Archangels, and Principalities, and Authorities, — placed by the Word of Gcd after the Powers, are often in common called by us, m conjunction with the other holy Beings,

Heavenly Powers.

Section II.

But we affirm that, whilst often using the appellation, Heavenly Powers, for all in common, we do not introduce a sort of confusion of the characteristics of each Order. But, inasmuch as all the Divine Minds, by the supermundane description given of them, are distributed into three, — into essence, and power, and energy, — when we speak of them all, or some of them, indiscriminately, as Heavenly Beings or Heavenly Powers, we must consider that we manifest those about whom we speak in a general way, from their essence or power severally. For we must not apply the superior characteristic of those holy Powers, whom we have already sufficiently distinguished, to the Beings which are entirely inferior to them, so as to overthrow the unconfused order of the Angelic ranks. For accord-

44 Dioiiysius the Areopagite ing to the correct account which we have already frequently given, the superior Orders possess abundantly the sacred characteristics of the inferior, but the lowest do not possess the superior completeness of the more reverend, since the first-manifested illuminations are revealed to them, through the first Order, in proportion to 2he superior Orders possess abundantly the sacred characteristics of the inferior, but the lowest do not possess the superior completeness of the more reverend, since the first-manifested illuminations are revealed to them, through the first Order, in proportion to their capacity.

Why the Hierarchs amongst men are called Angels.

Section I.

But this is sometimes also asked by diligent contemplators of the intelligible Oracles ; Inasmuch as the lowest Orders do not possess the completeness of the superior, for what reason is our Hierarch named by the Oracles, "Angel of the Sovereign

Se;ction II.

Now the statement, as I think, is not contrary to what has been before defined ; for we say that the last lack the complete and pre-eminent Power of the more reverend Divisions ; for they participate in the partial and analogous, according to the one harmonious and binding fellowship of all things. For example, the rank of the holy Cherubim participates in higher wisdom and knowledge, but the Divisions of the Beings beneath them, participate, they also, in wisdom and knowledge, but nevertheless partially, as compared with them, and

« Mai. ii. 7.

071 the Heave?ily Hierarchy. 45 in a lower degree. For the participation of wisdom and knowledge throughout is common to all the minds which bear the image of God ; but the being near and first, or second and inferior, is not common, but, as has been determined for each in its own degree. This also one might safely define respecting all the Divine Minds ;> for, as the first possess abundantly the saintly characteristics of the inferior, so the last possess those of the superior, not indeed in the same degree, but subordinately. There is, then, as I think, nothing absurd, if the Word of (iod calls our Hierarch, Angel, since he participates, according to his own capacity, in the messenger characteristic of the Angels, and elevates himself, as far as attainable to men, to the likeness of their revealing office.

Section III.

But you will find that the Word of God calls gods, both the Heavenly Beings above us, and the jnost beloved of God, and holy men amongst us '^, although the Divine Hiddenness is transcendently elevated and established above all, and no created Being can properly and wholly be said to be like unto It, except those intellectual and rational Beings who are entirely and wholly turned to Its Oneness as far as possible, and who elevate themselves incessantly to Its Divine illuminations, as far as attainable, by their imitation of God, if I may so speak, according to their 3intellectual and rational Beings who are entirely and wholly turned to Its Oneness as far as possible, and who elevate themselves incessantly to Its Divine illuminations, as far as attainable, by their imitation of God, if I may so speak, according to their power, and are deemed worthy of the same divine name.

** Kx(;cl. vii. I ; Ps. Ixxxii. 6.

4^ ~ Dionysius the Areopagite

'For what reasoti the Prophet Isaiah is said to have been purified by the Seraphim.

Section I.

Come, then, let us examine this as best we can, why the Seraphim is said to be sent to one of the Theologians; for some one may object, that not one of the inferior Angels, but he, the enrolled amongst the most reverend Beings, cleanses the Prophet.

Section II.

Some, then, affirm that, according to the definition already given of the mutual relation of all the Minds, the Logion^ does not name one of the highest around God, as having come for the cleansing of the Theologian, but that some one of the Angels, placed over us as a sacred Minister of the Prophet's cleansing, is called by the same name as the Seraphim, on the ground that the removal of the faults spoken of, and the restoration of him who was cleansed for the Divine mission, was through fire ; and they say that the Logion ^ speaks simply of one of the Seraphim, not one of those who are established around God, but one of the Powers set over us for the purpose of cleansing.

Section III.

Now another man brought forward to me a by no means foolish defence of the present position.

* Isa. vi. 6, 7. ^ Ibid. 7.

on the Heavenly Hierarchy. /^i

For he said that that great one, whoever he was, — the Angel who formed this vision for the purpose of teaching the theologian Divine things, — referred his own cleansing function to God, and after God, to the first working Hierarchy. And was not this statement certainly true? For he who said this, affirmed that the supremely Divine Power in visiting all, advances and penetrates all irresistibly, and yet is invisible to all, not only as being superessentially elevated above all, but as secretly transmitting its providential energies to all ; yea, rather, it is manifested to all the intellectual Beings in due degree, and by conducting Its own gift of Light to the most reverend Beings, through them, as first, It distributes in due order to the subordinate, according to the power of each Division to bear the vision of God ; or to speak more strictly, and through familiar illustrations (for if