The Works of Dionysius the Areopagite — trans. John Parker

proper to it, from the truth of the facts. Thus, for instance, with regard to the holy initiation of the Divine birth ; since it imparts first-Light, and is head of all the Divine illuminations, we celebrate the true appellation from the enlightening effected. For, though it be common to all Hierarchical functions to impart the gift of sacred light to those initiated, yet it y gave to me the power to see first, and through its first light I am enlightened to gaze upon the other religious rites. Having said this, let us minutely investigate and examine hierarchically the accurate administration and contemplation of the most pure initiation, in every particular.

// Mystej'ion ^ of Synaxis, that is, Comnm?iion.

The Hierarch, having completed a reverent prayer, near the Divine Altar, starts with the incensing, and proceeds to every part of the enclosure of the sacred place ; he then returns to the Divine Altar, and begins the sacred chanting of the Psalms, the whole ecclesiastical assembly chanting, with him, the sacred language of the Psalter. Next follows the reading of the Holy Scriptures by the Leitourgoi. After these readings the catechumens quit the sacred enclosure, as well as the " possessed," and the

5" Baptism, Ap, C. lib. 3, c. 16.

2 See Traicte de la Liturgie ou S. Messe selon I'usage et la forme des apostres, et de leur disciple Sainct Denys, Apostre des Fran9ois, par. Glib. Genebrard, archevesque d'Aix.

90 DioJiysius the Areopagite penitents. But those who are deemed worthy of the sight and participation of the Divine Mysteries remain. Of the Leitourgoi, some stand near the closed gates of the sanctuary, whilst others perform some other duty of their own rank. But chosen members of the ministering Order with the Priests lay the holy Bread and the Cup of Blessing upon the Divine Altar, whilst the universal Song* of Praise is being professed beforehand by the whole body of the Church. Added to these, the Divine Hierarch makes a sacred prayer, and proclaims the holy Peace to all. When all have kissed each other, the mystical proclamation of the holy tablets is performed. When tlie Hierarch and the Priests have washed their hands in water, the Hierarch stands in the midst of the Divine Altar, and the chosen Deacons alone, with the Priests, stand around.

issed each other, the mystical proclamation of the holy tablets is performed. When tlie Hierarch and the Priests have washed their hands in water, the Hierarch stands in the midst of the Divine Altar, and the chosen Deacons alone, with the Priests, stand around. The Hierarch, when he has sung the sacred works of God, ministers things most divine, and brings to view the things sung, through the symbols reverently exposed^, and when he has shewn the gifts of the works of God °, he first proceeds to the sacred participation of the same, and turns and exhorts the others. Wlien he has received and distributed the supremely Divine Communion, he terminates with a holy thanksgiving ; whilst the multitude have merely glanced at the Divine symbols alone, he is ever conducted by the Divine Spirit, as becomes

^ Ap. C. lib. 8, s. 12, Lit. of Dionysius, p, 189. ^ As in Denmark. c 0eoup'>twf— Divine Mysteries?

071 the Ecclesiastical Hierarchy. 9 1 a Hierarch, in the purity of a Godlike condition, to the holy sources of the things performed, in blessed and intelligible visions.

///. ContemplatioJi.

• Section I.

Here then, too, O excellent son, after the images, I come in due order and reverence to the Oodlike reality of the archetypes, saying here to those yet being initiated, for the harmonious guidance of their souls, that tlie varied and sacred composition of the symbols is not without spiritual contemplation for them, as merely presented superficially. For the most sacred chants and readings of the Oracles teach them a discipline of a virtuous life, and previous to tin's, the complete purification from destructive evil ; and the most Divine, and comnion, and peaceful distribution of one and the same, both Bread and Cup, enjoins upon them a godly fellowship in character, as having a fellowship in food, and recalls to their memory the most Divine Supper, and arch-symbol of the rites performed, agreeably with which the Founder of the symbols Himself excludes, most justly, him who had supped with Him on the holy things, not piously^' a"nd in a manner suitable to his character; teaching at once, clearly

^ John xiii. ii. St. Cyprian thought Juflas was excluded ;
St. Augustine not. See Cornelius a Lapide on John xiii. 11
Ap. C. 5, s. 14.

92' Dionysius the Areopagite and Divinely, that the approach to Divine mysteries with a sincere mind confers, on those who draw nigh, the participation in a gift according to their own character.

Section II.

rnelius a Lapide on John xiii. 11 Ap. C. 5, s. 14.

92' Dionysius the Areopagite and Divinely, that the approach to Divine mysteries with a sincere mind confers, on those who draw nigh, the participation in a gift according to their own character.

Section II.

Let us, then, as I said, leave behind these things, beautifully depicted upon the entrance of the innermost shrine, as being sufficient for those, who are yet incomplete for contemplation, and let us proceed from the effects to the causes ; and then, Jesus lighting the way, we shall view our holy Synaxis, and the comely contemplation of things intelligible, which makes radiantly manifest the blessed beauty of the archetypes. But, oh, most Divine and holy initiation, uncovering the folds of the dark mysteries enveloping thee in symbols, be manifest to us in thy bright glory, and fill our intellectual visions with single and unconcealed light.

Section III.

We must, then, in my opinion, pass within the All Holy Mysteries, after we have laid bare the intelligible of the first of the votive gifts, to gaze upon its Godlike beauty, and view the Hierarch, divinely going Avith sweet fragrance from the Divine Altar to the furthermost bounds of the holy place, and again returning to it to complete the function. For the Blessedness, supremely Divine above all, even if, through Divine goodness. It goes forth to the communion of the holy who participate in It, yet on the Ecclesiastical Hierarchy . 93

It never goes outside its essential unmoved position and steadfastness ; and illuminates all the Godlike in due degree, being always self-centred, and in nowise moved from its own proper identity; so, too, the Divine initiation (sacrament) of the Synaxis, although it has a unique, and simple, and enfolded Source, is multiplied, out of love towards man, into the holy variety of the symbols, and travels through the whole range of the supremely Divine description ; yet uniformly it is again collected from these, into its own proper Monady, and unifies those who are being reverently conducted towards it. In the same Godlike manner, the Divine Hierarch, if he benignly lowers to his subordinates his own unique Hierarchical science, by using the multiplicities of the holy enigmas, yet again, as absolute, and not to be held in check by smaller things, he is restored to his proper headship ® without diminution, and, when he has made the intellectual entry of himself to the One, he sees clearly the uniform raiso?is cVetre^ of the things done, as he makes the goal of his philanthropic progress to things secondary the more