Dionysius the Areopagite on the heavenly hierarchy. Presbyter Dionysius to co-presbyter Timothy

We present to your attention "Corpus Areopagiticum "

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Archive content:

1. "Mystical theology"

2. "About divine names"

3. "About the heavenly hierarchy"

4. "On Mysterious Theology" (with comments by St. Maximus the Confessor)

5. "About the church hierarchy"

6. "Letters to various persons"

"CORPUS AREOPAGITICUM"

HISTORY OF THE MONUMENT

The centuries-old history of patristic writing does not know a more mysterious phenomenon than the corpus of works inscribed with the name of Dionysius the Areopagite. The influence of the Areopagitica on Christian literature and culture from the 6th century until the present time was so unprecedented and widespread that it is difficult to name any other literary monument comparable to them in terms of the scale of spiritual impact. Not a single work of Christian writing 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 legend, 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, referred to the expression “one godly energy” used by Dionysius the Areopagite to prove the correctness of their teaching. 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 works of Dionysius the Areopagite, while they already enjoyed authority among the Monophysites, then very soon, by the middle of the 6th century. , these works became widely known among the Orthodox. In 530-540 John of Scythopolis writes scholia on the works of Dionysius the Areopagite. To all Eastern Christian writers after the 6th century. The “corpus” is known: Leontius of Byzantium, Anastasius of Sinaite, Sophronius of Jerusalem, Theodore the Studite refer to it. In the 7th century, the works of Dionysius were interpreted by St. Maximus the Confessor; Later copyists connected his scholia with the scholia of John of Scythopolis. Rev. John of Damascus (8th century) refers to Dionysius as a generally recognized authority. Subsequently, comments to the “Corpus” were written by Michael Psellus (11th century) and George Pachymer (13th century). In the 8th century the scholia to the Areopagitics were translated into Syriac; the treatises themselves, without commentary, were translated by Sergius of Rishainsky much earlier - no later than 536. No later

VIII century Arabic and Armenian translations of the “Corps” appear, to

9th century - Coptic, to XI - Georgian. In 1371, the Serbian monk Isaiah completed a complete translation of the “Corpus Areopagitikum” together with the scholia of John Maximus into the Slavic language; from that time on, the works of Dionysius the Areopagite became an integral part of 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 a letter to the 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 works 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, the enlightener of Gaul, as a result of which his works were treated with special attention at the University of Paris. In the West, “Corpus” has been commented on many times. Hugh de Saint-Victor wrote the scholia to the “Heavenly Hierarchy”, Albertus Magnus interpreted the entire “Corpus”. In the Summa Theologiae by Thomas Aquinas there are about 1,700 quotations from the treatises of the Areopagite; Thomas also composed a separate commentary on the Divine Names. Further, Bonaventure, Meister Eckhart, Nicholas of Cusa, Juan de la Cruz and many other outstanding spiritual writers of the Western Church experienced the strong influence of 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 “Areopagitika” have been expressed more and more often: in the East, George of Trapezund (XIV century) and Theodore of Gaza (XV century), and in the West, Lorenzo Balla (XV century) and Erasmus of Rotterdam (XVI century .) were the first to doubt the authenticity of the Corpus. By the end of the 19th century. the opinion about the pseudepigraphic nature of the works of Dionysius the Areopagite almost completely triumphed in scientific criticism.

Doubts about the authenticity of the Corpus Areopagiticum are based on the following grounds. Firstly, the works of Dionysius were not known to any Christian writer before the 6th century. : even Eusebius of Caesarea, who spoke in his “Church 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 word about Areopagite works. Secondly, in the text of the “Corpus” there are chronological inconsistencies: the author calls the Apostle Timothy a “child,” while the real Dionysius the Areopagite was much younger than Timothy; the author knows the Gospel and Apocalypse of John, written when Dionysus was supposed to be in old age; the author quotes the Epistle of Ignatius the God-Bearer, written no earlier than 107 - 115. Thirdly, the author refers to a certain Hierotheus - this person is unknown from anywhere else. Fourthly, the author, supposedly a contemporary of the apostles, speaks in the treatise “On the Church Hierarchy” about ancient teachers and ancient traditions. Fifthly, the Areopagite’s descriptions of liturgical rites do not correspond to similar descriptions of early Christian authors (“Didachos”, St. Hippolytus of Rome) - such a rite of monastic tonsure, which the Areopagite speaks of, did not exist not only in the 1st century. , but, apparently, even in IV, and it developed later; Also, the rite of the Liturgy described by the Areopagus with the reading of the Creed is very far from the Euchistic gatherings of the apostolic times (the Creed was introduced into the Liturgy in 476). Sixth, the theological terminology of the “Corpus” 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 “Areopagite” knows the works of Plotinus (III century) and Proclus (Vb.), there are even textual coincidences between the treatises of the Areopagite and the books of Proclus “Fundamentals of Theology” and “On the essence of evil.”

Attempts to guess the real author of the “Areopagitika” were made more than once - in particular, the names of Severus of Antioch, Peter Mong, Peter Iver and other Monophysite figures of the post-Chalcedonian era were mentioned, 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 who wished to remain anonymous will never be revealed. The intentionally pseudepigraphic nature of the monument, however, does not in any way detract from its significance as an important source of Christian doctrine and one of the most striking, profound and theologically and philosophically significant works of patristic literature.

COMPOSITION OF THE MONUMENT

Treatises

All surviving treatises of Dionysius the Areopagite are addressed “to the 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 Holy Scripture when examining what relates to the “super-essential and hidden Deity”; The names of God found in Scripture correspond to divine “appearances” (πρόοδοι - processions), i.e., how God manifested Himself outside His essence, ad extra. God appears nameless as surpassing any word, and at the same time every name is due to Him, since He is present everywhere and fills everything with Himself. Chapter 2 deals with “unifying and distinguishing theology” - this is an attempt at a philosophical understanding of the mystery of the Holy Trinity. Chapter 3 talks about prayer as a condition for knowledge of God; the author refers to his mentor, Blessed Hierotheus, and promises to follow him in his theological research. In ch. 4 speaks of Goodness, Light, Beauty, Love (Eros) as names of God, about the ecstasy of Divine Eros; lengthy quotations from Hierotheus’ “Hymns of Love” are given; a significant part of the chapter is an excursion about 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 essence, but only the absence of good. In ch. 5 discusses the Old Testament name of God, Jehovah, in ch. 6 is about Life, 7th is about Wisdom, Reason, Meaning, Truth and Faith, 8th is about Power, Righteousness (justice), Salvation, Redemption and Inequality, 9th is about the Great and Small, Identical and Other, Similar and Unlike, Rest and Movement, as well as about 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 -Self (self-life), Power-in-Itself (self-power), in the 12th - about the Holy of Holies, King of Kings, Lord of Lords, God of Gods. Finally, the 13th chapter discusses the names of the Perfect and the One. All the names of God listed by the Areopagite are found in one form or another in the Holy Scriptures. However, if some names are borrowed directly from the Bible (Ancient of Days, King of Kings), then in others Neoplatonic influence can be traced: the triad of names Good - Life - Wisdom corresponds to the Proklov triad of 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 discussions about the Eternal and Temporal are reminiscent of similar discussions in Proclus’s “Principles of Theology”. Having accepted and synthesized the heritage of the Neoplatonists, the Areopagite, however, gives it a Christianized sound: he refers to the one God that in the ancient tradition belonged to “gods”.

The treatise on the heavenly hierarchy consists of 15 chapters and is a systematic presentation of Christian angelology. According to Dionysius, the angelic ranks constitute a hierarchy, the purpose of which is to become like God: “The hierarchy, in my opinion, is a sacred rank, knowledge and activity, as close as possible to being likened to divine beauty, and with the illumination imparted 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 participants divine likenesses, the clearest and purest mirrors, receiving the rays of the initial and divine light so that, being filled by the sacred radiance communicated to them, they themselves finally... communicate it abundantly to their lower selves” (chapter 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, principalities, authorities and powers (Col. 1, 16 and Eph. 1, 21) - and has them in a three-level hierarchical order: the highest hierarchy consists of thrones, seraphim and cherubim (chapter 7), the middle - principles, powers and powers (chapter 8), the lowest - principles, archangels and angels (chapter 9). Although the names of the nine angelic orders are revealed to us, their real number is known only to God and themselves (chapter 6). The divine “litiya of light” (outpouring of light) is transmitted from the highest angelic ranks to the lower ones, and from them to people. This order, according to Dionysius, should not be violated - so that the illumination of light is transmitted from the highest ranks to the people, bypassing the intermediate links of the hierarchy. In ch. 13 The Areopagite proves that it was not a seraphim that appeared to the prophet Isaiah, but one of the lower angels disguised as a seraphim. Moreover, direct revelation of the essence of God to man is impossible: “God appeared to the saints in certain visions,” however, “these Divine visions were revealed to our glorious fathers through heavenly powers” (chapter 14). It is impossible to count the angels - there are “thousands of thousands” of them (chapter 14). In the final chapter, Dionysius talks about anthropomorphic images of angels in Holy Scripture (chapter 15).

In his treatise On the Church Hierarchy, Dionysius speaks about the hierarchical structure of the Christian Church: at the head of all ranks - both heavenly and earthly - is Jesus, followed by the angelic ranks, transmitting the divine illumination 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 Confirmation: the middle one - hierarchs (bishops), priests and deacons: the lowest - “the ranks of those celebrated”, i.e., therapevts (monks), the “sacred people” and the catechumens. The treatise consists of seven chapters: the 1st speaks about 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 the priesthood, the 6th describes the rite of monastic tonsure, the 7th talks about the burial of the deceased. Each chapter (with the exception of the 1st, introductory) is divided into three parts: the first sets out the meaning of the sacrament, the second - its order, in the third the author offers a “theory” - an allegorical and symbolic interpretation of each sacred act. 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 consummation of union with God.” The fragrance of the world in Confirmation symbolically means divine beauty, to which the recipient of the sacrament joins. Speaking about 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” (chap. 1.3). In accordance with ancient tradition, tonsure into monasticism is also called a sacrament; monks-therapists are the highest rank in the hierarchy of the “accomplished”: they must direct their minds to the Divine Unit, overcome absent-mindedness, unite their mind so that the one God is reflected in it. The sequence of burial of the deceased, according to Dionysius, is a solemn and joyful prayer of the hierarch together with the people for the transition of the deceased Christian from earthly life into “rebirth” - “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 everything sensory and mental is transcendental to everything sensory and mental and is not any of this. God has put darkness as His cover (2 Kings 22:12; Ps. 17:12), He lives in the hidden and mysterious darkness of silence: this darkness can be reached 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 purify himself and separate himself from the unclean, 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 completely outside everything, belonging neither to oneself nor to anything else.” This unity with God in the darkness of silence is ecstasy - the knowledge of the superintelligent through absolute ignorance (chapter 1). In theology, apophaticism should be preferred to cataphaticism (chapter 2). Apophatism consists in the consistent rejection of all positive characteristics and names of God, starting from those least corresponding to Him (“air”, “stone”), up to those most fully reflecting His properties (“life”, “goodness”) (chapter 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 image, no form, no quality, no quantity, no size; It is not limited by place, is not perceived by the senses, has no defects, is not subject to change, decay, division, or anything else sensory (Chapter 4). She is neither soul, nor mind, nor word, nor thought, nor eternity, nor time, nor knowledge, nor truth, nor kingdom, nor wisdom, nor one, nor unity, nor divinity, nor goodness, nor spirit, because She is above all affirmation and negation, surpasses all Her names and properties, “detached from everything and beyond everything” (chapter 5). Thus, the treatise “On Mystical Theology” is, as it were, an apophatic correction to the cataphatic treatise “On the Divine Names.”

Letters

The Corpus Areopagiticum includes 10 letters addressed to various individuals. Letters 1-4 are addressed to Gaius therapetus (monk): in 1, Dionysius speaks of the knowledge of God; in the 2nd he emphasizes that God exceeds all heavenly authorities; in the 3rd - that God lives in the hidden secret; in the 4th he discusses the incarnation of the Lord, who became a true man.

The theme of letter 5, to the most sacred Dorotheus, is, as in the 1st chapter of “Sacramental Theology,” the Divine darkness in which God lives.

In letter b, Dionysius advises the priest Sosipater to avoid arguing on the grounds of theology.

The 7th letter is addressed to the priest Polycarp. In it, the author asks Polycarp to expose 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 with God’s wisdom they try to destroy God’s religion.” The subject matter of this letter is close to the works of apologists of the 2nd century. , who denounced the pagans for their misuse of their own rich philosophical heritage. At the end of the letter, Dionysius talks about the solar eclipse that occurred at the time of the crucifixion of the Savior and which he, together with Apollophanes, observed in Iliopolis (Egypt). This story from the 7th letter is cited by opponents of negative criticism as an example of the authenticity of the Areopagitik. However, as V.V. Bolotov noted, the Gospel expression “the sun darkened” (Luke 23:45) should not be understood in the astronomical sense: a total eclipse, as described by the Areopagite, could only take place on a new moon, and not at the full moon (Nisan 14th), when the Savior was crucified.

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

In letter 9, Dionysius addresses Titus the hierarch and explains the Old Testament symbols - houses, cups, food and drink of Wisdom. Since the Holy Scriptures deal with mysterious and inexpressible things, for a clearer understanding of them 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, apostle and evangelist, during his imprisonment on the island of Patmos. The author greets John, speaks of the “angel-like” life of some Christians, who “even in this present life demonstrate the holiness of the future life,” 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 reached us. Twice (On Deities, names, 11, 5; On mystical theology, 3) he mentions the treatise Theological Essays, which, with numerous references to Scripture, spoke about the Trinity and the incarnation of Christ. Dionysius mentions Symbolic Theology four times (On Deities, names, 1, 8; 9, 5; On Church Hierarchy, 15, 6: On Mystical Theology, 3): in this large treatise we were talking about symbolic images of the Divine, found in the Bible. The essay On Divine Hymns spoke of angelic singing and explained “the highest praises of heavenly minds” (On Heavenly Jeremiah, 7:4). The treatise On the properties and ranks of angels (see: On Deities, names, 4, 2) was, apparently, nothing more than On the heavenly hierarchy. In the treatise On the Intelligible and the Sensible (see: On the Church Hierarchy, 1, 2; 2, 3 - 2) it was said that sensible things are images of the intelligible. The essay On the Soul (see: On Deities, names, 4, 2) talked about the assimilation of the soul to angelic life and participation in divine gifts. The essay On the Righteous and Divine Judgment (see: On Deities, names, 4, 35) was devoted to moral themes and the refutation of false ideas about God. Due to the general pseudepigraphic nature of the “Corpus Areopagiticum”, doubts have been repeatedly expressed in science regarding the existence of works mentioned by the author, but which have not reached us: Prot. G. Florovsky considers them “literary fiction” (Vis. Fathers of the 5th - 7th centuries, p. 100). The same fiction may be the writings of Hierotheus and Hierotheus himself, to whom the Areopagite often refers.

BIBLIOGRAPHY

Original text

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.

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

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Einsiedeln, 1959.

JahnA. Dionysiaca. - Altona - Leipzig, 1889. Kanakis I. Dionysius der Areopagite nach seinem Charakter als Philosopher

Why are all heavenly Beings generally called Angels?

So, this, in my understanding, is the reason why the heavenly Orders are called by the name of Angels in Scripture. Now, in my opinion, we should investigate why theologians call all heavenly beings in general Angels (;), while when explaining the rank of these supermundane beings, they actually call the rank of Angels the last rank, which finally concludes the Divine heavenly Hierarchy, and above it they place ranks Archangels, Principalities, Powers, Powers, and other higher beings mentioned in Holy Scripture. I think that in every degree of the Holy Order, the higher ranks have the light and powers of the lower ranks, but the latter do not have what belongs to the higher ones. That is why theologians call the holiest ranks of the highest beings Angels; for these also reveal and communicate to us the original Divine light. On the contrary, there is no reason to call the last rank of heavenly minds Principalities, or Thrones, or Seraphim: because it does not have what belongs to these higher powers. Just as he raises our Most Holy Hierarchs to the light that he himself received from God, so these highest all-holy powers raise the last rank of the Angelic Hierarchy to God.

Perhaps someone will say that the name of Angel is common to all heavenly powers because they are all more or less involved in the Divine and the light communicated from Him, but in order for our teaching to be clearer, we will reverently consider the high properties of each heavenly rank, as they are revealed in Scripture.

Chapter VI

Which order of heavenly Beings is the first, which is the middle and which is the last?

§1

How many ranks of heavenly Beings there are, what they are, and how the secrets of their hierarchy are performed - I think only one, the Author of their Hierarchy, knows this exactly. They also know their own strengths, their light, their sacred and worldly order. But we cannot know the secrets of the heavenly Minds and their holiest perfections. We can say as much about this as God revealed to us through them, as those who know themselves. So, I will not say anything on my own, but, if possible, I will offer what we know from the angelic apparitions that occurred to the holy theologians.

§2

For clarity, the Word of God designates all heavenly Beings by nine names. Our Divine Leader divides them into three threefold degrees. Those who are in the first degree always stand before God (Isa. VI2-3; Ezek. I) are more closely and without the mediation of others united with Him: for the most holy Thrones, the many-eyed and many-winged ranks, called in the language of the Jews Cherubim and Seraphim, according to the explanation Holy Scripture, are in greater and more immediate proximity to God than others. Our glorious Mentor speaks of this triple degree as a single, united and truly first Hierarchy, which is not more God-like and closer to the first illumination from the original Divine light. The second degree contains Power, Dominance and Strength; the third and last in the heavenly Hierarchy contains the rank of Angels, Archangels and Principalities.

Chapter VII

About Seraphim, Cherubim and Thrones, and about their first Hierarchy

§1

Accepting this order of the holy Hierarchy, we say that each name of the heavenly Minds shows the God-like property of each of them. “So the holy name of Seraphim”, according to those who know the Hebrew language, means either “flaming” or “burning”, and the name "Cherubim - abundance of knowledge", or "outpouring of wisdom". So, it is right that the highest Beings are dedicated to the first of the heavenly Hierarchies, since it has the highest rank of all - especially since the first Epiphanies and consecrations initially relate to it, as the closest to God. “By burning Thrones and outpouring of wisdom” They are called heavenly Minds because these names express their God-like properties. For, as for the name of the Seraphim, it clearly shows their incessant and everlasting desire for the Divine, their ardor and speed, their ardent, constant, unrelenting and unyielding impetuosity - also their ability to truly elevate the lower to the higher, to excite and ignite them to similar heat; it also means the ability, by scorching and burning, to purify them - always open, unquenchable, constantly the same, luminous and enlightening power, driving away and destroying all obscurity. The name “Cherubim” means their power - to know and contemplate God, the ability to receive the highest light and contemplate the Divine splendor at its very first manifestation, their wise art - to teach and abundantly communicate to others the wisdom bestowed upon them. Finally, the name of the highest and most exalted “Thrones” means that they are completely removed from any low earthly attachment; that they, constantly rising above everything below, peacefully strive for the things above, and with all their strength are motionless and firmly attached to the truly Highest Being, accepting His Divine suggestion in all dispassion and immateriality; It also means that they carry God and slavishly carry out His Divine commands.

§2

This, we think, is the explanation of the names of these heavenly Beings. Now we should talk about what, in our opinion, their Hierarchy is. It is already enough, I think, that we have said that the goal of every Hierarchy is the constant imitation of God, and that the activity of every Hierarchy is divided into the sacred acceptance by themselves, and the communication to others of true purification, Divine light and the perfecting title. Now I want to say, in accordance with the dignity of these exalted Minds, about how their sacred Hierarchy is described in Holy Scripture. It must be assumed that the first Beings who follow after the Deity that realizes them, and occupy a place, as it were, on the threshold of it and surpass every visible and invisible created force; These beings constitute, so to speak, the 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 the stains and impurities of vice, or that they do not have any sensual dreams, but because they are above all that is base, purer than all that is sacred to them the lowest, and even, in their highest purity, stand above all the most God-like powers; and that they, due to the immutability of their love for God, 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 motionless. Secondly, they are contemplative Beings, however, not in the sense that they contemplate sensory images with their minds or ascend to the knowledge of the Divine through various images found in Holy Scripture, but in the fact that they have a completely simple knowledge of the highest Light and filled, if possible, with contemplation of the source, original, incomprehensible and Trinitarian beauty; are also honored to communicate 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 councils; and, moreover, to the highest degree they are given the ability to imitate God, and, as much as possible, they have the closest communication with the Divine and human properties of Jesus. In the same way, they are perfect, but not because they are enlightened with the knowledge to resolve various sacred symbols, but because they are filled with the first and primary communication with God, in accordance with the highest knowledge that 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, by their all-exceeding power and order, directed towards Him, and by their highest purity are forever established in Him; and because of their immaterial and spiritual beauty they are allowed, as much as possible, to contemplate God, and as the first beings closest to God and especially sanctified by Him, Creatures learn from Him Himself the wise reasons for His Divine works.

§3

Therefore, the Theologians clearly show that the lower ranks of heavenly Beings rightly learn the knowledge of Divine affairs from higher Beings; and these, like all the highest, learn the Divine mysteries, as much as possible, from God Himself. For some of these Beings, as the Theologians imagine, learned from the higher ones the secret that he who ascended to heaven in human form is the Lord of the heavenly Powers and the King of Glory; others, perplexed about Jesus Himself, and wanting to know the secret of His Divine economy, directly learn and receive revelation from Jesus Himself about His highest love for the human race. “Az,” it is said, “ I speak righteousness and judgment of salvation"(). It is also worthy of surprise for me that even the first of the heavenly Beings and those so much superior to all others, like average beings, reverently desire Divine illumination. For they do not immediately ask: “Why are your garments scarlet?” but first they are perplexed within themselves, showing that although they strongly desire to know the Divine Mystery, they are in no hurry to anticipate the enlightenment sent down to them by God. So, the first Hierarchy of heavenly Minds, consecrated from the very Beginning of perfection, by the very fact that it is directly directed towards Him, - filled, as much as possible, with the most holy purification, abundant light and 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, it is now proper to briefly say that the communion of Divine knowledge is purification, enlightenment and perfection; for it, in some way, cleanses from ignorance, imparting a worthwhile knowledge of the perfect mysteries. With this 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 firm knowledge of the most divine mysteries.

§4

Chapter XIV

§1

And then, in my opinion, it is worthy of careful reflection what Scripture says about Angels, that is, that there are thousands of them and tens of them, multiplying by themselves the numbers, we have the highest. Through this it clearly shows that the ranks of heavenly Beings are innumerable for us; because the blessed army of premium Minds is countless. It exceeds the small and insufficient counting of the numbers we use, and is precisely determined by their supreme and heavenly understanding and knowledge, bestowed upon them in abundance from the Divine omniscient Wisdom, which is the highest Origin of all things, the realizing cause, the supporting force and the final limit of everything.

Chapter XV

What do sensual images of Angelic Forces mean; what does their fire mean, human appearance, eyes, nostrils, ears, lips, touch, eyelids, eyebrows, blooming age, teeth, shoulders, elbows, hands, heart, chest, spine, legs, wings, nakedness, robe, light clothes, priestly clothing, belts, staffs, 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?

§1

Let us, if you wish, give our mental gaze a rest from the difficult and intense contemplation befitting Angels; Let us descend to a particular examination of the diverse and multiform images of Angels, 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 sacred, mysterious images represents the same ranks of celestial Beings, when performing sacred actions, then superior, then again subordinate, sometimes the last ranks are superior, and the first are subordinate, and, finally, the first, middle and last Ranks have their own Powers - that there is nothing inappropriate in this image of explanation. For if we were to say that some Orders, when performing sacred actions, obey the first, then they themselves rule over them, and that the first, when they rule over the last, again submit to the same ones over whom they rule; then this way of explanation would indeed be indecent and confusing. When we say that the same Ranks rule and are subordinate together, however, not over themselves or to themselves, but each of them is subordinate to the higher ones, and rules over the lower ones, then we can rightly say that the sacred images mentioned in Scripture , the same ones can actually and correctly sometimes be applied to the first, middle and last Forces. So, the aspiring direction towards the heavenly, the constant turning to ourselves, the preservation of one’s own powers and participation in the providential power, through the communication of one’s powers to the lower ones, rightly befits all heavenly Beings, although only one (as has often been said) to the highest degree and completely, and others partly and to a lower degree.

§2

In 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 if lightning-shaped, places many fiery coals near the heavenly Beings, represents fiery rivers flowing with a terrible noise; He also says that the thrones are also fiery, and by the very name of the Seraphim he shows that these highest beings are fiery, and 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 appearance of fire indicates the God-like quality of the heavenly Minds. For holy theologians often describe the Highest and indescribable Being under the guise of fire, since fire carries within itself many and, if one can say, visible images of the Divine property. For sensual fire is, so to speak, in everything, passes through everything freely, 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 exert its effect; elusive and invisible by itself; conquers everything, and whatever it touches has its effect on everything; everything changes and is communicated to everything that approaches it in any way; with its life-giving warmth it renews everything, illuminates everything with clear rays; uncontrollable, incomprehensible, has the power to separate, unchangeable, strives upward, penetrating, comes to the surface and does not like to be below; always moving, self-propelled and moving everything; has the power to embrace, but is not embraced; has no need for anything else, multiplies imperceptibly, and shows its great strength in every substance convenient for it; active, strong, inherent in everything invisibly; left in negligence it seems non-existent, but through friction, as if through some search, it suddenly appears in a substance related to it and immediately disappears again, and, abundantly communicating itself to everything, does not decrease. You can find many other properties of fire, as if showing Divine properties in sensual images. Knowing this, God-wise men represent heavenly Beings under the guise of fire, thereby showing their likeness to God, and the imitation of God possible for them.

§3

Heavenly Beings are also represented in the image of people, because man is gifted with reason and is able to direct his mental gaze to grief; because he has a straight and regular appearance, has received the natural right of superiority and power, and because, although he is inferior in his feelings to other animals, he rules over everything with the overwhelming power of his mind, extensive reasoning ability 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 properties of the Heavenly Forces. So we can say that the ability of vision means their clearest contemplation of the Divine light and, together, a simple, calm, unhindered, quick, pure and dispassionate acceptance of the Divine illumination.

The recognition powers of smell mean the ability to perceive, as much as possible, a fragrance that exceeds the mind, to correctly distinguish from stench and to completely avoid it. The sense of hearing is the ability to participate in Divine inspiration and intelligently accept it. Taste is saturation with spiritual food and the acceptance of Divine and nutritional streams.

The sense of touch is the ability to correctly distinguish between useful and harmful.

Eyelashes and eyebrows - the ability to protect Divine knowledge.

Blooming and youthful age - always blooming vitality.

Teeth signify the ability to separate the perfect food taken; for each spiritual being, having received simple knowledge from a being higher than itself, with all diligence divides it and multiplies it, passing it on 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 towards the Divine. That is why theology depicts the feet of holy beings as winged. For the wing means a quick soar upward, a heavenly and lofty flight, which, in its desire, rises above everything earthly. The lightness of the wings means a complete separation from the earthly, a complete, unhindered and easy desire to fly out; nakedness and lack of shoes - everlasting freedom, unstoppable readiness, distance from everything external and possible assimilation to the simplicity of the being of God.

§4

Since simple and manifold Wisdom sometimes covers their nakedness and gives them to wear certain instruments, let us now explain, as much as is possible for us, these sacred garments and instruments of the Heavenly Minds.

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

Belts signify their ability to protect fruitful forces within themselves, and the concentration of their action in one goal, established forever in the same state, as in a regular circle.

§5

The wands signify their royal and sovereign dignity, and the direct execution of everything. Spears and axes signify the power to separate what is not characteristic of them, sharpness, activity and the action of distinctive forces.

), means the speed of their activity, which constantly penetrates everywhere, their ability to be transferred from top to bottom and from bottom to top, elevating the lower ones to a lofty height, 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 Godlikeness of the heavenly Minds is signified; for the wind also has in itself the likeness and image of Divine action (as I have sufficiently shown this in symbolic Theology, with the mysterious explanation of the four elements), in its natural and life-giving mobility, in its fast, uncontrollable striving, and in its unknownness and secrecy for us the beginning and end of his movements. “Don’t worry,” it is said, "where does it come from and where does it go"(). Further, Theology surrounds them with clouds, meaning that the sacred Minds are incomprehensibly filled with a mysterious light, receive the original light without vanity, and abundantly transmit it to lower beings, in accordance with their nature; that they are gifted with the power to give birth, revive, grow and create in the image of mental rain, which with abundant drops stimulates the subsoil irrigated by it to life-giving birth.

§7

If theology applies to the heavenly Beings the type of copper ((eg Ezek. 1:7, XL:3; )), amber (Ezek. 1, 5, VIII, 2), and multi-colored stones ((eg )): then amber as something golden and silver-like means a non-flickering, inexhaustible, undiminished and unchanging shine, as in gold, and as in silver, a bright, light-like, heavenly radiance.

Copper should include either the property of fire or the property of gold, which we have already discussed.

As for the different colors of stones, one must think that white represents lightness, red – fiery, yellow – golden-like, green – youth and vigor; in short, in every type of symbolic image you will find a mysterious explanation. But I think we have already said as much as possible about this subject; Now we must move on to the sacred explanation of the mysterious image of the heavenly Minds, in the form of certain animals.

§8

And firstly, the image of a lion (Ezek. 1, 10), one must think, means a dominant, strong, irresistible force, 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, pomp, speed of flight, vigilance, vigilance, speed and skill in obtaining food, strengthening strength, and, finally, the ability, with strong visual strain, to freely, directly, steadily look at the full and luminous ray flowing from the Divine light.

Finally, the image of horses means submission and quick obedience; white () horses mean lordship, or better affinity with the Divine light; black () – unknown secrets; redheads () – fiery and fast activity; variegated () - black and white - the force through which extremes are connected, and wisely the first is united with the second, the second with the first.

But if we did not care about the brevity of the essay, then all the particular properties, and all parts of the bodily structure of the animals shown, could be decently applied to the heavenly Powers, taking the similarity not in the exact meaning. Thus, their angry appearance could be applied to spiritual courage, the extreme degree of which is anger, 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

Now should show the meaning of rivers, wheels and chariots, applied to the celestial Beings. Fiery rivers () mean Divine sources, abundantly and incessantly moistening these Beings and feeding them with life-giving fruitfulness. Chariots (2 Kings II11, VI17) mean the harmonious action of equals. The wheels (Ezek. 1:16, 10:2), winged, steadily and straightly moving forward, signify the power of heavenly Beings to move in their activities along a straight and correct path, since all their spiritual aspirations from above are directed along a straight and steady path.

It is possible to take the image of spiritual wheels in another mysterious sense. They are given a name, as the Theologian says: “gel, gel” (Ezek. X, 13), which in Hebrew means "rotation and revelation". The Fiery and Divine wheels belong to rotation, since they constantly revolve around the same good; revelations, since they reveal secrets, elevate the lower ones and bring down the highest illumination.

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

This is 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 the actions and images of the Angelic powers presented in order in Scripture, then we answer this with a sincere admission that we partly do not have complete knowledge about supermundane objects, and have a need for other things. leader and mentor regarding this subject, but in part they left much, as equivalent to what we said, with the intention of taking care of the brevity of the essay and reverently keeping silent about secrets that are inaccessible to us.

SAINT DIONYSIUS

AREOPAGITA

ABOUT THE HEAVENLY HIERARCHY

Translation from Greek

With the blessing of Bishop Athanasius of Perm and Solikamsk

Let Christ be the leader in the word, and if I may say, my Christ, the Mentor in the explanation of every Hierarchy. But you, my son, in accordance with the holy institution handed down to us from our Hierarchs, reverently listen to the sacred words, overshadowed by inspiration from the inspired teaching

(Neb. Hierarch. ch. 2, § 5)

Presbyter Dionysius to co-presbyter Timothy

Every good gift and every perfect gift is from above, coming down from the Father of lights (James I, 17): also every outpouring of enlightenment, graciously rained down on us from its author - God the Father, as a single-creating power, again elevating and making us simple, elevates us to union with the Father who attracts everyone, and to Divine simplicity. For all things are from Him and to Him, according to the sacred word (Rom. XI, 36).

§ 2

So, having turned in 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 much as possible, the light of the most sacred word of God, the faithful Fathers to us, 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 Divine Father, the light that represents to us in representative symbols the most blessed ranks of Angels, then from this light we will rush towards its simple ray. For this light never loses its inner unity, although, due to its beneficial properties, it is fragmented in order to merge with mortals through a dissolution that elevates their mountains. e, and connecting them with God. He remains in himself and constantly abides in a motionless and identical identity, and those who properly direct their gaze to him, according to their strength, raises the mountain, and unites them according to the example of how he is simple and united in himself. . For this Divine ray can shine for us only under many different, sacred and mysterious covers, and, moreover, according to Fatherly providence, adaptable to our own nature.

§ 3

That is why, in the initial establishment of rituals, our most luminous Hierarchy was formed in the likeness of the supermundane heavenly Orders, and the immaterial Orders are represented in various material images and likening images, with the purpose that we, to the best of our ability, ascend from the most sacred images to what they is meant to be simple and not having any sensory image. For our mind can only ascend to the proximity and contemplation of the heavenly Orders, as through the material guidance characteristic of it: that is, recognizing visible decorations as imprints of invisible beauty, sensual fragrances as signs of the spiritual distribution of gifts, material lamps as an image of immaterial illumination, spacious in the instructions offered in temples are a depiction of the mental saturation of the spirit, the order of visible decorations is an indication of the harmonious and constant order in heaven, the reception of the Divine Eucharist is communion with Jesus; in short, all the actions belonging to celestial beings, by their very nature, are conveyed to us in symbols. So, for this possible likeness to God, with the beneficial establishment of the secret government for us, which opens to our gaze the heavenly Orders, and represents our Hierarchy by possible likeness to their Divine Priesthood as co-serving 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 symbolic sacred images - to the simple, heavenly Hierarchy.

That Divine and heavenly objects are decently depicted under symbols, even those that are dissimilar to them.
§ 1

So, it seems to me, we must first state what purpose we assign to each Hierarchy, and show the benefit that each brings to its contemplatives; then - to depict the heavenly Orders, in accordance with the mysterious teaching of Scripture about them; finally, to say under which sacred images Holy Scripture presents the harmonious order of the heavenly orders, and to indicate the degree of simplicity that must be achieved through these images. The latter is necessary so that we do not roughly imagine, like ignoramuses, the heavenly and God-like intelligent powers, having many legs and faces, wearing the bestial image of oxen or the bestial appearance of lions, with the curved beak of eagles, or with bird feathers; nor would we imagine that in the sky there are fiery chariots, material thrones needed for the Deity to sit on them, multi-colored horses, military leaders armed with spears, and much of the like, shown to us by Holy Scripture under various mysterious symbols (Ezek. I , 7. Daniel 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 sacred pyitic images to describe intelligent Powers that do not have an image, meaning, as said above, our mind, taking care of the inherent and akin ability to rise from the lower to the higher, and adapting his mysterious sacred images to his 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 holy Minds found in Holy Scripture are unlike them, and that all these the shades of Angelic names are, so to speak, rough. But they say: Theologians, i.e., God-inspired writers, starting to depict completely incorporeal beings in a sensual form, had to imprint and present them in images characteristic of them and, as far as possible, akin to them, borrowing such images from the noblest beings - as it were immaterial and higher; and not to represent heavenly, God-like and simple beings in earthly and low diverse images. For in the first case, we could more easily ascend to the heavenly, and the images of supermundane beings would not have a complete dissimilarity with what is depicted; whereas in the latter case, the Divine mental powers are humiliated, and our minds go astray, clinging to crude images. Perhaps someone will actually think that the sky is filled with many lions and horses, that the praises there consist of mooing, that there are herds of birds and other animals, that low things are there - and in general everything that Holy Scripture is used to explain the Orders of Angels represents in its similarities, 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 Powers in sensual images, has arranged both of them in such a way that these and the Divine powers are not humiliated, and we do not have the extreme need to become attached to the earthly and low images. It is not without reason that beings that do not have an image or form are represented 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 characteristic of us and appropriate to our nature, which would represent the inconceivable and supersensible in images understandable to us; on the other hand, it is very fitting for Holy Scripture, full of sacraments, to hide the sacred and mysterious truth of the worldly Minds under impenetrable sacred veils, and thereby make it inaccessible to carnal people. For not everyone is initiated into the sacraments, and not everyone, as Scripture says, has reason (1 Cor. VIII. 7). And to 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 itself to us in two ways.

§ 3

One - consists of images as similar as possible to sacred objects; the other - in images of dissimilar, completely different, far from sacred objects. Thus the mysterious teaching, given to us in the Holy Scriptures, describes in various ways the venerable highest Deity. Sometimes it calls God word, mind and being (John I, 1. Psalm CXXXV), thereby showing the understanding and wisdom inherent in God alone; and expressing that He truly exists and is the true cause of all existence, likens Him to light and calls Him life. Of course, these sacred images seem in some way more decent and sublime than sensory images, but they are also far from being an accurate reflection of the highest Deity. For the Divinity is above every being and life; no light can be an expression of Him; every mind and word are infinitely far from being like Him. Sometimes Holy Scripture also majestically depicts God with features dissimilar to Him. So it calls Him invisible, boundless and incomprehensible (1 Tim. VI, 16. Psalm CXLIV, 13. Rom. XI, 33), and this means not that He is, but that He is not. The latter, in my opinion, is even more characteristic of God. Because, although we do not know the inconceivable, incomprehensible and inexpressible boundless existence of God, nevertheless, on the basis of the mysterious Sacred Tradition, we truly affirm that God has no resemblance to anything that exists. So, if in relation to Divine objects a negative image of expression comes closer to the truth than an affirmative one, then when describing invisible and incomprehensible beings it is incomparably more decent to use images that are dissimilar to them. Because sacred descriptions, depicting the heavenly ranks in features unlike them, thereby give them more honor than disgrace, and show that they are above all materiality. And that these dissimilar similarities elevate our mind more, and this, I think, none of the prudent will argue. For by the noblest images some would rather be deceived into imagining the heavenly beings to be golden-shaped, some kind of men luminous, lightning-fast, beautiful in appearance, dressed in bright vestments, emitting harmless fire, or under any other similar forms in which Theology depicts the heavenly minds . Therefore, in order to warn those who in their concepts do not ascend beyond visible beauties, the holy Theologians, in their wisdom, which elevates our minds, resorted to such obviously dissimilar similarities for that holy purpose, so as not to allow our sensual nature to forever stop at low images; but in order to excite and elevate our minds by the very dissimilarity of the images, so that even with all the attachment of some to the material, it would seem to them indecent and inconsistent with the truth that higher and Divine beings are in fact similar to such low images. However, we must not forget that there is nothing in the world that is not completely of its own kind; for all good is great, says heavenly truth (Gen. I, 31).