Part 5

Section XI.

We will now explain, in detail, to the best of our ability, certain works of
God, of which we spoke. For I am not competent to sing all, much less to
know accurately, and to reveal their mysteries to others. Now whatever
things have been sung and ministered by the inspired Hierarchs, agreeably to
the Oracles, these we will declare, as far as attainable to us, invoking the
Hierarchical inspiration to our aid. When, in the beginning, our human
nature had thoughtlessly fallen from the good things of God, it received, by
inheritance, the life subject to many passions, and the goal of the
destructive death [256] . For, as a natural consequence, the pernicious
falling away from genuine goodness and the transgression of the sacred Law
in Paradise delivered the man fretted with the life-giving yoke, to his own
downward inclinations and the enticing and hostile wiles of the
adversary—the contraries of the divine goods; thence it pitiably exchanged
for the eternal, the mortal, and, having had its own origin in deadly
generations, the goal naturally corresponded with the beginning; but having
willingly fallen from the Divine and elevating life, it was carried to the
contrary extremity,—the variableness of many passions, and lead astray, and
turned aside from the strait way leading to the true God,—and subjected to
destructive and evil-working multitudes—naturally forgot that it was
worshipping, not gods, or friends, but enemies. Now when these had treated
it harshly, according to their own cruelty, it fell pitiably into danger of
annihilation and destruction; but the boundless Loving-kindness of the
supremely Divine goodness towards man did not, in Its benevolence, withdraw
from us Its spontaneous forethought, but having truly participated sinlessly
in all things belonging to us, and having been made one with our lowliness
in connection with the unconfused and flawless possession of Its own
properties in full perfection, It bequeathed to us, as henceforth members of
the same family, the communion with Itself, and proclaimed us partakers of
Its own beautiful things; having, as the secret teaching holds, loosed the
power of the rebellious multiplicity, which was against us; not by force, as
having the upper hand, but, according to the Logion, mystically transmitted
to us, “in judgment and righteousness.”

The things within us, then, It benevolently changed to the entire contrary.
For the lightless within Our mind It filled with blessed and most Divine
Light, and adorned the formless with Godlike beauties; the tabernacle [257]
of our soul It liberated from most damnable passions and destructive stains
by a perfected deliverance of our being which was all but prostrate, by
shewing to us a supermundane elevation, and an inspired polity in our
religious assimilation to Itself, as far as is possible.

Section XII.

But how could the Divine imitation otherwise become ours, unless the
remembrance of the most holy works of God were perpetually being renewed by
the mystical teachings and ministrations of the Hierarchy? This, then, we
do, as the Oracles say, “for Its remembrance.” Wherefore the Divine
Hierarch, standing before the Divine Altar, extols the aforesaid holy works
of God, which proceed from the most divine forethought of Jesus on our
behalf, which He accomplished for preservation of our race, by the good
pleasure of the most Holy Father in the Holy Spirit, according to the
Logion. When he has extolled their majesty, and gazed, with intellectual
eyes, upon their intelligible contemplation, he proceeds to their symbolical
ministration,—and this,—as transmitted from God. Whence after the holy hymns
of the works of God, he piously and, as becomes a hierarch, deprecates his
own unworthiness for a service above his merits, first, reverently crying
aloud to Him, “Thou hast said, This do for My remembrance.” Then, [258]
having asked to become meet for this the God-imitating of service, and to
consecrate things Divine by the assimilation to Christ Himself, and to
distribute them altogether purely, and that those who shall partake of
things holy may receive them holily, he consecrates things most Divine, and
brings to view through the symbols reverently exposed the things whose
praises are being sung. For when he has unveiled the veiled and undivided
Bread, and divided it into many, and has divided the Oneness of the Cup to
all, he symbolically multiplies and distributes the unity, completing in
these an altogether most holy ministration. For the “one,” and “simple,” and
“hidden,” of Jesus, the most supremely Divine Word, by His incarnation
amongst us, came forth, out of goodness and love towards man, to the
compound and visible, and benevolently devised the unifying, communion,
having united, to the utmost, our lowliness to the most Divine of Himself;
if indeed we have been fitted to Him, as members to a body, after the
identity of a blameless and Divine life, and have not, by being killed
through destructive passions, become inharmonious, and unfastened, and
unyoked, to the godly and most healthy members. For, if we aspire to
communion with Him, we must keep our eye fixed upon His most godly Life in
the flesh, and we must retrace our path to the Godlike and blameless habit
of Its holy sinlessness by assimilation to It; for thus He will communicate
harmoniously to us the communion with the similar.

Section XIII.

The Hierarch makes known these things to those who are living religiously,
by bringing the veiled gifts to view, by dividing their oneness into many,
and by making the recipients partakers of them, by the utmost union of the
things distributed with those who receive them. For he delineates in these
things under sensible forms our intelligible life in figures, by bringing to
view the Christ Jesus from the Hidden within the Divine Being, out of love
to man, made like unto us by the all-perfect and unconfused incarnation in
our race, from us, and advancing to the divided condition of ourselves,
without change from the essential One, and calling the human race, through
this beneficent love of man, into participation with Himself and His own
good things, provided we are united to His most Divine Life by our
assimilation to it, as far as possible; and by this, in very truth, we shall
have been perfected, as partakers of God and of Divine things.

Section XIV.

Having received and distributed the supremely Divine Communion, he
terminates with a holy thanksgiving, in which the whole body of the Church
take part. For the Communion precedes the imparting, and the reception of
the mysteries, the mystic distribution. For this is the universal regulation
and order of the Divine Mysteries, that the reverend Leader should first
partake, and be filled with the gifts, to be imparted, through him, from God
to others, and so impart to others also. Wherefore, those who rashly content
themselves with the inspired instructions, in preference to a life and
condition agreeable to the same, are profane, and entirely alien from the
sacred regulation established. For, as in the case of the bright shining of
the sun, the more delicate and luminous substances, being first filled with
the brilliancy flowing into them, brightly impart their overflowing light to
things after them; so it is not tolerable that one, who has not become
altogether Godlike in his whole character, and proved to be in harmony with
the Divine influence and judgment, should become Leader to others, in the
altogether divine.

Section XV.

Meanwhile, the whole order of the Priests having been collected together in
hierarchical order, and communicated in the most Divine mysteries, finishes
with a holy thanksgiving, after having recognized and sung the favours of
the works of God, according to their degree. So that those, who have not
partaken and are ignorant of things Divine, would not attain to
thanksgiving, although the most Divine gifts are, in their essential nature,
worthy of thanksgiving. But, as I said, not having wished even to look at
the Divine gifts, from their inclination to things inferior, they have
remained throughout ungracious towards the boundless graces of the works of
God. “Taste and see,” say the Oracles, for, by the sacred initiation of
things Divine, the initiated recognize their munificent graces, and, by
gazing with utmost reverence upon their most Divine height and breadth in
the participation, they will sing the supercelestial beneficent works of the
Godhead with gracious thanksgiving.

[239] Baptism, Ap. C. lib. 3, c. 16.

[240] See Traicté de la Liturgie ou S. Messe selon l’usage et la forme des
apostres, et de leur disciple Sainct Denys, Apostre des François, par. Gilb.
Genebrard, archevesque d’Aix.

[241] Ap. C. lib. 8, s. 12, Lit. of Dionysius, p. 189.

[242] As in Denmark.

[243] theourgiōn—Divine Mysteries?

[244] John xiii. 11. St. Cyprian thought Judas was excluded; St. Augustine
not. See Cornelius a Lapide on John xiii. 11 Ap. C. S, s. 14.

[245] Hieracles, p. 41.

[246] Republic, lib. iv. ad finem. Dulac, p. 426-7.

[247] The Law and the Prophets.

[248] See Plato, Thet. i. 114, 115. Dulac, 429.

[249] The energoumenoi.

[250] The whole Psalter is said in Liturgy of St. James before celebration.

[251] Liturgy of Dionysius, p. 191.

[252] Incarnation.

[253] 1 John iii. 14.

[254] Deut. xxi. 6.

[255] As is the use in Denmark.

[256] The Fall.

[257] Plato, Crat. i. 295.

[258] Prayer of humble access.


I. Concerning things performed in the Muron, and concerning things perfected
in it.

So great and so beautiful are the intelligible visions of the most holy
Synaxis, which minister hierarchically, as we have often said, our
participation in, and collection towards, the One. But there is another
perfecting Service of the same rank, which our Leaders name “Initiation of
Muron,” by contemplating whose parts in due order, in accordance with the
sacred images, we shall thus be borne, by hierarchical contemplations, to
its Oneness through its parts.

II. Mysterion of Initiation of Muron [259] .

In the same way as in the Synaxis, the orders of the imperfect are
dismissed, that is, after the hierarchical procession has made the whole
circuit of the temple, attended with fragrant incense; and the chanting of
the Psalms, and.the reading of the most Divine Oracles. Then the Hierarch
takes the Muron and places it, veiled under twelve sacred wings, upon the
Divine Altar, whilst all cry aloud, with most devout voice, the sacred
melody of the inspiration of the God-rapt Prophets, and when he has finished
the prayer offered over it, he uses it, in the most holy mystic Rites of
things being hallowed, for almost every Hierarchical consecration.

III. Contemplation.

Section I.

The elementary teaching, then, of this the perfecting service, through the
things done over the Divine Muron, shews this, in my judgment, that, that
which is holy and of sweet savour in the minds of devout men is covered, as
with a veil, since it Divinely enjoins upon holy men to have their beautiful
and well-savoured assimilations in virtue to the hidden God not seen for
vain glory. For the hidden comeliness of God is unsullied, and is sweet
beyond conception, and manifested for spiritual contemplation to the
intellectual alone, through a desire to have the unsullied images of virtue
in souls of the same pattern. For by looking away from the undistorted and
well imitated image of the Godlike virtue to that contemplated and fragrant
beauty, he thus moulds and fashions it to the most beautiful imitation. And,
as in the case of sensible images, if the artist look without distraction
upon the archetypal form, not distracted by sight of anything else, or in
any way divided in attention, he will duplicate, if I may so speak, the very
person that is being sketched, whoever he may be, and will shew the reality
in the likeness, and the archetype in the image, and each in each, save the
difference of substance; thus, to copyists who love the beautiful in mind,
the persistent and unflinching contemplation of the sweet-savoured and
hidden beauty will confer the unerring and most Godlike appearance [260] .
Naturally, then, the divine copyists, who unflinchingly mould their own
intellectual contemplation to the superessentially sweet and contemplated
comeliness, do. none of their divinely imitated virtues “to be seen of men
[261] , as the Divine text expresses it; but reverently gaze upon the most
holy things of the Church, veiled in the Divine Muron as in a figure.
Wherefore, these also, by religiously concealing that which is holy and most
Divine in virtue within their Godlike and God-engraved mind, look away to
the archetypal conception alone; for not only are they blind to things
dissimilar, but neither are they drawn down to gaze upon them. Wherefore, as
becomes their character, they do neither love things, merely seeming good
and just, but those really being such; nor do they look to opinion, upon
which the multitude irrationally congratulate themselves, but, after the
Divine example, by distinguishing the good or evil as it is in itself, they
are Divine images of the most supremely Divine sweetness, which, having the
truly sweet within itself, is not turned to the anomalously seeming of the
multitude, moulding Its genuineness to the true images of Itself.

Section II.

Come, then, since we have viewed the exterior comeliness of the entirely
beautiful ministration, let us now look away to its more godly beauty
(whilst itself, by itself, has uncovered the veils), gazing upon its blessed
radiance, shedding its bright beams openly around, and filling us with the
fragrance unveiled to the contemplators. For the visible consecration of the
Muron is neither uncommunicated in, or unseen by those who surround the
Hierarch, but, on the contrary, by passing through to them, and fixing the
contemplation above the many, is reverently covered by them, and by
Hierarchical direction kept from the multitude.

For the splendour of things all holy, by shedding its light clearly and
without symbol to men inspired, as being congenial to the thing
contemplated, and perfuming their contemplating perceptions without;
concealment, advances not yet in the same way to the inferior, but by them
as deep contemplators of the thing contemplated is concealed under the
enigmas of the wings, without ostentation, so that it may not be defiled by
the dissimilar; through which sacred enigmas the well-ordered Ranks of the
subordinate are conducted to the degree of holiness compatible with their

Section III.

The holy consecration, then, which we are now extolling, is, as I said, of
the perfecting rank and capacity of the Hierarchical functions. Wherefore
our Divine Leaders arranged the same, as being of the same rank and effect
as the holy perfecting of the Synaxis, with the same figures, for the most
part, and with mystical regulations and lections. And you may see in like
manner the Hierarch bearing forward the sweet perfume from the more holy
place into the sacred precincts beyond, and teaching, by the return to the
same, that the participation in things Divine comes to all holy persons,
according to fitness, and is undiminished and altogether unmoved and stands
unchangeably in its identity, as beseems Divine fixity. In the same way the
Psalms and readings of the Oracles nurse the imperfect to a life-bringing
adoption of sons, and form a religious inclination in those who are
possessed with accursed spirits, and dispel the opposing fear and effeminacy
from those possessed by a spirit of unmanliness; shewing to them, according
to their capacity, the highest pinnacle of the Godlike habit and power, by
aid of which they will, the rather, scare away the opposing forces, and will
take the lead in healing others; and, following the example of God, they
will, whilst unmoved from their own proper gifts, not only be active against
those opposing fears, but will themselves give activity to others; and they
also impart a religious habit to those who have changed from the worse to a
religious mind, so that they should not be again enslaved by evil, and
purify completely those who need to become altogether pure; and they lead
the holy to the Divine likenesses, and contemplations and communions
belonging to themselves, and so establish those who are entirely holy, in
blessed and intelligible visions, fulfilling their uniform likeness of the
One, and making them one.

Section IV.

What, then, shall I say further? Is it not those Ranks already mentioned,
which are not entirely pure, that the present consecrating service excludes
without distinction, in the same way as the Synaxis, so that it is viewed by
the holy alone, in figures, and is contemplated and ministered, by the
perfectly holy alone, immediately, through hierarchical directions? Now it
is superfluous, as I think, to run over, by the same statements, these
things already so often mentioned, and not to pass to the next, viewing the
Hierarch, devoutly holding the Divine Muron veiled under twelve wings, and
ministering the altogether holy consecration upon it. Let us then affirm
that the composition of the Muron is a composition of sweet-smelling
materials, which has in itself abundantly fragrant qualities, of which
(composition) those who partake become perfumed in proportion to the degree
to which they partake of its sweet savour. Now we are persuaded that the
most supremely Divine Jesus is superessentially of good savour, filling the
contemplative part of ourselves by bequests of Divine sweetness for
contemplation. For if the reception of the sensible odours make to feel
joyous, and nourishes, with much sweetness, the sensitive organs of our
nostrils, —if at least they be sound and well apportioned to the sweet
savour—in the same way any one might say that our contemplative faculties,
being soundly disposed as regards the subjection to the worse, in the
strength of the distinguishing faculty implanted in us by nature, receive
the supremely Divine fragrance, and are filled with a holy comfort and most
Divine nourishment, in accordance with Divinely fixed proportions, and the
correlative turning of the mind towards the Divine Being. Wherefore, the
symbolical composition of the Muron, as expressing in form things that are
formless, depicts to us Jesus Himself, as a well-spring of the wealth of the
Divine sweet receptions, distributing, in degrees supremely Divine, for the
most Godlike of the contemplators, the most Divine perfumes; upon which the
Minds, joyfully refreshed, and filled with the holy receptions, indulge in a
feast of spiritual contemplation, by the entrance of the sweet bequests into
their contemplative part, as beseems a Divine participation.

Section V.

Now it is evident, as I think, that the distribution of the fontal perfume
to the Beings above ourselves, who are more Divine, is, as it were, nearer,
and manifests and distributes itself more to the transparent and wholesome
mental condition of their receptive faculty, overflowing ungrudgingly and
entering in many fashions; but as regards the subordinate contemplators,
which are not so receptive, piously concealing the highest vision and
participation, it is distributed in a supremely Divine proportion, in
fragrance corresponding to the recipients. Amongst the holy Beings, then,
who are above us, the superior order of the Seraphim is represented under
the figure of the twelve wings, established and fixed around Jesus, casting
itself upon the most blessed contemplations of Him, as far as permissible,
and filled reverently with the contemplated truth distributed in most pure
receptions, and, to speak after the manner of men, crying aloud, with never
silent lips, the frequent Hymn of Praise; for the sacred knowledge of the
supermundane minds is both untiring, and possesses the Divine love without
intermission, and is at the same time superior to all baseness and
forgetfulness. Hence, as I think, that phrase, “unceasing cry,” suggests
their perpetual and persistent science and conception of things Divine, with
full concord and thanksgiving.

Section VI.

Now we have, as I think, sufficiently contemplated, in the description of
the super-heavenly Hierarchy, the incorporeal properties of the Seraphim,
Divinely described in the Scriptures under sensible figures explanatory of
the contemplated Beings, and we have made them evident to thy contemplating
eyes. Nevertheless, since now also they who stand reverently around the
Hierarch, reflect the highest Order, on a small scale, we will now view with
most immaterial visions their most Godlike splendour.

Section VII.

Their numberless faces then, and many feet, manifest, as I think, their
property of viewing the most Divine illuminations from many sides, and their
conception of the good things of God as ever active and abundantly
receptive; and the sixfold arrangement of the wings, of which the Scripture
speaks, does not, I think, denote, as seems to some, a sacred number, but
that of the highest Essence and Order around God; the first and middle and
last of its contemplative and Godlike powers are altogether elevating, free,
and supermundane. Hence the most holy wisdom of the Oracles, when reverently
describing the formation of the wings, places the wings around their heads
[262] , and middle, and feet; suggesting their complete covering with wings,
and their manifold faculty of leading to the Really Being.

Section VIII.

Now if they cover their faces and their feet, and fly by their middle wings
only, bear this reverently in mind, that the Order, so far exalted above the
highest beings, is circumspect respecting the more lofty and deep of its
conceptions, and raises itself, in due proportion, by its middle wings, to
the vision of God, by placing its own proper life under the Divine yokes,
and by these is reverently directed to the judgment of itself.

Section IX.

And, as regards the statement of Holy Scripture, that “one cried out to the
other,” that shews, I think, that they impart to each other ungrudgingly
their own visions of God. And this we should deem worthy of religious
recollection, that the Hebrew word in the Holy Scriptures names the most
holy Beings of the Seraphim by an explanatory epithet, from their glowing
and seething in a Divine and ever-moving life.

Section X.

Since, then, as those who understand Hebrew say, the most Divine Seraphim
were named by the Word of God, “Kindling” and “Heating,” by a name
expressive of their essential condition, they possess, according to the
symbolical imagery of the Divine Muron, most elevating powers, which call it
to manifestation and distribution of most exhilarating perfumes. For the
Being, sweet beyond conception, loves to be moved by the glowing and most
pure minds into manifestation, and imparts Its most Divine inspirations, in
cheerful distributions, to those who thus supermundanely call It forth. Thus
the most Divine Order of supercelestial Beings did not fail to recognize the
most supremely Divine Jesus, when He descended for the purpose of being
sanctified; but recognizes, reverently, Him lowering Himself in our
belongings, through Divine and inexpressible goodness; and when viewing Him
sanctified, in a manner befitting man, by the Father and Himself and the
Holy Spirit, recognized its own supreme Head as being essentially unchanged,
in whatever He may do as supreme God. Hence the tradition of the sacred
symbols places the Seraphim near the Divine Muron, when it is being
consecrated, recognizing and describing the Christ as unchanged, in our
complete manhood in very truth. And what is still more divine is, that it
uses the Divine Muron for the consecration of every thing sacred, distinctly
shewing, according to the Logion, the Sanctified Sanctifying, as always
being the same with Himself throughout the whole supremely Divine
sanctification. Wherefore also the consecrating gift and grace of the Divine
Birth in God is completed in the most Divine perfectings of the Muron.
Whence, as I think, the Hierarch pouring the Muron upon the purifying font
in cruciform injections, brings to view, for contemplative eyes, the Lord
Jesus descending even to death itself through the cross, for our Birth in
God, benevolently drawing up, from the old gulping of the destructive death,
by the same Divine and resistless descent, those, who, according to the
mysterious saying, “are baptized into His death,” and renewing them to a
godly and eternal existence.

Section XI.

But further, the perfecting unction of the Muron gives to him who has been
initiated in the most sacred initiation of the Birth in God, the abiding of
the supremely Divine Spirit; the sacred imagery of the symbols, portraying,
as I think, the most Divine Spirit abundantly supplied by Him, Who, for our
sakes, has been sanctified as man by the supremely Divine Spirit, in an
unaltered condition of His essential Godhead.

Section XII.

And bear this also hierarchically in mind, that the Law of the most pure
initiation completes the sacred consecration of the Divine Altar, by the all
pure effusions of the most holy Muron. And the supercelestial and
superessential contemplation is source and essence, and perfecting power, of
all our deifying holiness. For if our most Divine Altar is Jesus—the
supremely Divine sanctifying of the Godly Minds —in Whom, according to the
Logion, “being sanctified and mystically offered as a whole burnt-offering,
we have the access,” let us gaze with supermundane eyes upon the most Divine
Altar itself (in which things being perfected, are perfected and
sanctified), being perfected from the most Divine Muron itself; for the
altogether most holy Jesus sanctifies Himself on our behalf, and fills us
full of every sanctification, since the things consecrated upon them pass
fraternally afterwards in their beneficent effects to us, as children of
God. Hence, as I think, the Divine Leaders of our Hierarchy, in conformity
with a Hierarchical conception divinely transmitted, name this altogether
august ministration “consecration of Muron,” from “being consecrated
thoroughly,” as one might say, “consecration of God,” extolling its divine
consecrating work in each sense. For both the being sanctified for our
sakes, as becomes Man, and the consecrating all things as supreme God, and
the sanctifying things being consecrated, is “consecration of Him.” As for
the sacred song of the inspiration of the God-rapt Prophets, it is called by
those who know Hebrew, the “Praise of God,” or “Praise ye the Lord,” for
since every divine manifestation and work of God is reverently portrayed in
the varied composition of the Hierarchical symbols, it is not unfitting to
mention the Divinely moved song of the Prophets; for it teaches at once,
distinctly and reverently, that the beneficent works of the Divine Goodness
are worthy of devout praise.

[259] Ap. C. iii. s. 17; viii. s. 28. See note, p. 68. The Greeks have two
kinds of sacred oil or Unguent, one specially blessed or consecrated by the
Bishop, and another not necessarily so.

[260] Plato, Rep. i. 6, ii. 116.

[261] Matt. xxiii. 5.

[262] Isa. vi. 2.


I. Concerning sacerdotal Consecrations.

Section I.

Such, then, is the most Divine perfecting work of the Muron But it may be
opportune, after these Divine ministrations, to set forth the sacerdotal
Orders and elections themselves, and their powers, and operations, and
consecrations, and the triad of the superior ranks under them; in order that
the arrangement of our Hierarchy may be demonstrated, as entirely rejecting
and excluding the disordered, the unregulated, and the confused; and, at the
same time, choosing and manifesting the regulated and ordered, and
well-established, in the gradations of the sacred Ranks within it. Now we
have well shewn, as I think, in the Hierarchies already extolled by us, the
threefold division of every Hierarchy, when we affirmed that our sacred
tradition holds, that every Hierarchical transaction is divided into the
most Divine Mystic Rites, and the inspired experts and teachers of them, and
those who are being religiously initiated by them.

Section II.

Thus the most holy Hierarchy of the supercelestial Beings has, for its
initiation, its own possible and most immaterial conception of God and
things Divine, and the complete likeness to God, and a persistent habit of
imitating God, as far as permissible. And its illuminators, and leaders to
this sacred consecration, are the very first Beings around God. For these
generously and proportionately transmit to the subordinate sacred Ranks the
ever deifying notions given to them, by the self-perfect Godhead and the
wise-making Divine Minds. Now the Ranks, who are subordinate to the first
Beings, are, and are truly called, the initiated Orders, as being
religiously conducted, through those, to the deifying illumination of the
Godhead. And after this,—the heavenly and supermundane Hierarchy,—the
Godhead gave the Hierarchy under the Law, imparting its most holy gifts, for
the benefit of our race, to them (as being children according to the
Logion), by faint images of the true, and copies far from the Archetypes,
and enigmas hard to understand, and types having the contemplation enveloped
within, as an analogous light not easily discerned, so as not to wound weak,
eyes by the light shed upon them. Now to this Hierarchy under the Law, the
elevation to spiritual worship is an initiation. Now the men religiously
instructed for that holy tabernacle by Moses,—the first initiated and leader
of the Hierarchs under the Law,—were conductors; in reference to which holy
tabernacle,—when describing for purposes of instruction the Hierarchy under
the Law,—he called all the sacred services of the Law an image of the type
shewn to him in Mount Sinai. But “initiated” are those who are being
conducted to a more perfect revelation of the symbols of the Law, in
proportion to their capacity. Now the Word of God calls our Hierarchy the
more perfect revelation, naming it a fulfilment of that, and a holy
inheritance. It is both heavenly and legal, like the mean between extremes,
common to the one, by intellectual contemplations, and to the other, because
it is variegated by sensible signs; and, through these, reverently conduces
to the Divine Being. And it has likewise a threefold division of the
Hierarchy, which is divided into the most holy ministrations of the Mystic
Rites, and into the Godlike ministers of holy things, and those who are
being conducted by them, according to their capacity, to things holy.

And each of the three divisions of our Hierarchy, comformably to that of the
Law, and the Hierarchy, more divine than ours, is arranged as first and
middle and last in power; consulting both reverent proportion, and
well-ordered and concordant fellowship of all things in harmonious rank.

Section III.

The most holy ministration, then, of the Mystic Rites has, as first Godlike
power, the holy cleansing of the uninitiated; and as middle, the
enlightening instruction of the purified; and as last, and summary of the
former, the perfecting of those instructed in science of their proper
instructions; and the order of the Ministers, in the first power, cleanses
the uninitiated through the Mystic Rites; and in the second, conducts to
light the purified; and in the last and highest of the Ministering Powers,
makes perfect those who have participated in the Divine light, by the
scientific completions of the illuminations contemplated. And of the
Initiated, the first power is that being purified; and the middle is that
being enlightened, after the cleansing, and which contemplates certain holy
things; and the last and more divine than the others, is that enlightened in
the perfecting science of the holy enlightenment of which it has become a
contemplator. Let, then, the threefold power of the holy service of the
Mystic Rites be extolled, since the Birth in God is exhibited in the Oracles
as a purification and enlightening illumination, and the Rite of the Synaxis
and the Muron, as a perfecting knowledge and science of the works of God,
through which the unifying elevation to the Godhead and most blessed
communion is reverently perfected. And now let us explain next the
sacerdotal Order, which is divided into a purifying and illuminating and
perfecting discipline.

Section IV.

This, then, is the all-sacred Law of the Godhead, that, through the first,
the second are conducted to Its most Divine splendour. Do we not see the
material substances of the elements, first approaching, by preference,
things which are more congenial to them, and, through these, diffusing their
own energy to other things? Naturally, then, the Head and Foundation of all
good order, invisible and visible, causes the deifying rays to approach the
more Godlike first, and through them, as being more transparent Minds, and
more properly adapted for reception and transmission of Light, transmits
light and manifestations to the subordinate, in proportions suitable to

It is, then, the function of these, the first contemplators of God, to
exhibit ungrudgingly to those second, in proportion to their capacity, the
Divine visions reverently gazed upon by themselves, and to reveal the things
relating to the Hierarchy (since they have been abundantly instructed with a
perfecting science in all matters relating to their own Hierarchy, and have
received the effectual power of instruction), and to impart sacred gifts
according to fitness, since they scientifically and wholly participate in
sacerdotal perfection.

Section V.

The Divine Rank of the Hierarchs, then, is the first of the
God-contemplative Ranks; and it is, at the same time, highest and lowest;
inasmuch as every Order of our Hierarchy is summed up and fulfilled in it.
For, as we see every Hierarchy terminated in the Lord Jesus, so we see each
terminated in its own inspired Hierarch. Now the power of the Hierarchical
Rank permeates the whole sacred body, and through every one of the sacred
Ranks performs the mysteries of its proper Hierarchy. But, pre-eminently, to
it, rather than to the other Ranks, the Divine institution assigned the more
Divine ministrations. For these are the perfecting images of the supremely
Divine Power, completing all the most Divine symbols and all the sacred
orderings. For though some of the worshipful symbols are consecrated by the
Priests, yet never will the Priest effect the holy Birth in God without the
most Divine Muron; nor will he consecrate the mysteries of the Divine
Communion, unless the communicating symbols have been placed upon the most
Divine Altar; and neither will he be Priest himself, unless he has been
elected to this by the Hierarchical consecrations. Hence the Divine
Institution uniquely assigned the dedication of the Hierarchical Ranks, and
the consecration of the Divine Muron and the sacred completion of the Altar,
to the perfecting powers of the inspired Hierarchs.

Section VI.

It is, then, the Hierarchical Rank which, full of the perfecting power,
pre-eminently completes the perfecting functions of the Hierarchy, and
reveals lucidly the sciences of the holy mysteries, and teaches their
proportionate and sacred conditions and powers. But the illuminating Rank of
the Priests conducts those, who are being initiated under the Rank of, the
inspired Hierarchs, to the Divine visions of the Mystic Rites, and in
co-operation with it, ministers its proper ministrations. Whatever then this
Rank may do, by shewing the works of God, through the most holy symbols, and
perfecting those who draw nigh in the Divine contemplations, and communion
of the holy rites, it yet refers those, who crave the science of the
religious services contemplated, to the Hierarch. And the Rank of the
Leitourgoi (which is purifying and separates the unfit, previous to the
approach to the ministrations of the Priests), thoroughly purifies those who
are drawing nigh, by making them entirely pure from opposing passions, and
suitable for the sanctifying vision and communion. Hence, during the service
of the Birth in God, the Leitourgoi strip him who draws nigh of his old
clothing, yea further, even take off his sandals, and make him stand towards
the west for renunciation; and again, they lead him back to the east (for
they are of the purifying rank and power), enjoining on those who approach
to entirely cast away the surroundings of their former life, and shewing the
darkness of their former conduct, and teaching those, who have said farewell
to the lightless, to transfer their allegiance to the luminous. The
Leitourgical Order, then, is purifying, by leading those who have been
purified to the bright ministrations of the Priests, both by thoroughly
purifying the uninitiated and by bringing to birth, by the purifying
illuminations and teachings of the Oracles, and further, by sending away
from the Priests the unholy, without respect of persons. Wherefore also the
Hierarchical institution places it at the holy gates, suggesting that the
approach of those who draw nigh to holy things should be in altogether
complete purification, and entrusting the approach to their reverent vision
and communion to the purifying powers, and admitting them, through these,
without spot.

Section VII.

We have shewn, then, that the Rank of the Hierarchs is consecrating and
perfecting, that of the Priests, illuminating and conducting to the light;
and that of the Leitourgoi purifying and discriminating; that is to say, the
Hierarchical Rank is appointed not only to perfect, but also at the same
time, to enlighten and to purify, and has within itself the purifying
sciences of the power of the Priests together with the illuminating. For the
inferior Ranks cannot cross to the superior functions, and, besides this, it
is not permitted to them to take in hand such quackery as that. Now the more
Divine Orders know also, together with their own, the sacred sciences
subordinate to their own perfection. Nevertheless, since the sacerdotal
orderings of the well-arranged and unconfused order of the Divine operations
are images of Divine operations, they were arranged in Hierarchical
distinctions, shewing in themselves the illuminations marshalled into the
first, and middle, and last, sacred operations and Ranks; manifesting, as I
said, in themselves the well-ordered and unconfused character of the Divine
operations. For since the Godhead first cleanses the minds which He may
enter, then enlightens, and, when enlightened, perfects them to a Godlike
perfection; naturally the Hierarchical of the Divine images divides itself
into well-defined Ranks and powers, shewing clearly the supremely Divine
operation firmly established, without confusion, in most hallowed and
unmixed Ranks. But, since we have spoken, as attainable to us, of the
sacerdotal Ranks and elections, and their powers and operations, let us now
contemplate their most holy consecrations as well as we can.

II. Mysterion of Sacerdotal Consecrations.

The Hierarch, then, being led to the Hierarchical consecration, after he has
bent both his knees before the Altar, has upon his head [263] the
God-transmitted oracles, and the Hierarchical hand, and in this manner is
consecrated by the Hierarch, who ordains him by the altogether most holy
invocations. And the Priest, after he has bent both his knees before the
Divine Altar, has the Hierarchical right hand upon his head, and in this
manner is dedicated by the Hierarch, who ordains him with hallowing
invocations. And the Leitourgos, after he has bent one of two knees before
the Divine Altar, has upon his head the right hand of the Hierarch who
ordains him, being completed by him with the initiating invocations of the
Leitourgoi. Upon each of them the cruciform seal is impressed, by the
ordaining Hierarch, and, in each case, a sacred proclamation of name takes
place, and a perfecting salutation, since every sacerdotal person present,
and the Hierarch who ordained, salute him who has been enrolled to any of
the aforenamed sacerdotal Ranks.

III. Contemplation.

Section I.

These things, then, are common both to the Hierarchs, and Priests, and
Leitourgoi, in their sacerdotal consecrations,—the conducting to the Divine
Altar and kneeling,—the imposition of the Hierarchical hand,—the cruciform
seal,—the announcement of name,—the completing salutation.

And special and select for the Hierarchs is the imposition of the Oracles
upon the head, since the subordinate Ranks have not this; and for the
Priests the bending of both knees, since the consecration of the Leitourgoi
has not this; for the Leitourgoi, as has been said, bend the one of two
knees only.

Section II.

The conducting then to the Divine Altar, and kneeling, suggests to all those
who are being sacerdotally ordained, that their own life is entirely placed
under God, as source of consecration, and that their whole intellectual
self, all pure and hallowed, approaches to Him, and that it is of one
likeness, and, as far as possible, meet for the supremely Divine and
altogether most holy, both Victim [264] and Altar, which purifies,
sacerdotally, the Godlike Minds.

Section III.

And the imposition of the Hierarchical hand signifies at once the
consecrating protection, by which, as holy children, they are paternally
tended, which bequeaths to them a sacerdotal condition and power, and drives
away their adverse powers, and teaches, at the same time also, to perform
the sacerdotal operations, as those who, having been consecrated, are acting
under God, and have Him as Leader of their own operations in every respect.

Section IV.

And the cruciform seal manifests the inaction of all the impulses of the
flesh, and the God-imitated life looking away unflinchingly to the manly
most Divine life of Jesus, Who came even to Cross and death with a supremely
Divine sinlessness, and stamped those who so live with the cruciform image
of His own sinlessness as of the same likeness.

Section V.

And the Hierarch calls aloud the name of the consecrations and of those
consecrated, the mystery denoting that the God-beloved consecrator is
manifestor of the supremely Divine choice,—not of his own accord or by his
own favour leading those who are ordained to the sacerdotal consecration,
but being moved by God to all the Hierarchical dedications. Thus Moses, the
consecrator under the Law, does not lead even Aaron, his brother, to
sacerdotal consecration, though thinking him both beloved of God and fit for
the priesthood, until moved by God to this, he in submission to God, Head of
consecration, completed by Hierarchical rites the sacerdotal consecration.
But even our supremely Divine and first Consecrator (for the most
philanthropic Jesus, for our sake, became even this), did “not glorify
Himself,” as the Logia say, but He Who said to Him, “Thou art Priest for
ever after the order of Melchizedek.” Wherefore also whilst Himself leading
the disciples to sacerdotal consecration, although being as God chief
Consecrator, nevertheless He refers the Hierarchical completion of the work
of consecration to His altogether most Holy Father, and the supremely Divine
Spirit, by admonishing the disciples, as the Oracles say, not to depart from
Jerusalem, but to “await the promise of the Father, which ye heard of Me,
that ye shall be baptized in Holy Ghost.” And indeed, the Coryphaeus of the
disciples himself, with the ten, of the same rank and Hierarchy with
himself, when he proceeded to the sacerdotal consecration of the twelfth of
the disciples, piously left the selection to the Godhead, saying, “Shew
[265] whom Thou hast chosen,” and received him, who was divinely designated
by the Divine lot, into the Hierarchical number of the sacred twelve. Now
concerning the Divine lot, which fell as a Divine intimation upon Matthias,
others have expressed another view, not clearly, as I think, but I will
express my own sentiment. For it seems to me that the Oracles name “lot “ a
certain supremely Divine gift, pointing out to that Hierarchical Choir him
who was designated by the Divine election; more particularly, because the
Divine Hierarch must not perform the sacerdotal acts of his own motion, but,
under God, moving him to do them as prescribed by the Hierarchy and Heaven.

Section VI.

Now the salutation, for the completion of the sacerdotal consecration, has a
religious significance. For all the members of the sacerdotal Ranks present,
as well as the Hierarch himself who has consecrated them, salute the
ordained. For when, by sacerdotal habits and powers, and by Divine call and
dedication, a religious mind has attained to sacerdotal completion, he is
dearly loved by the most holy Orders of the same rank, being conducted to a
most Godlike comeliness, loving the minds similar to himself, and
religiously loved by them in return. Hence it is that the mutual sacerdotal
salutation is religiously performed, proclaiming the religious communion of
minds of like character, and their loveable benignity towards each other, as
keeping, throughout, by sacerdotal training, their most Godlike comeliness.

Section VII

These things, as I said, are common to the whole sacerdotal consecration.
The Hierarch, however, as a distinctive mark, has the Oracles most
reverently placed upon his head. For since the perfecting power and science
of the whole Priesthood is bequeathed to the inspired Hierarchs, by the
supremely Divine and perfecting goodness, naturally are placed upon the
heads of the Hierarchs the Divinely transmitted Oracles, which set forth
comprehensively and scientifically every teaching of God, work of God,
manifestation of God, sacred word, sacred work, in one word, all the Divine
and sacred works and words bequeathed to our Hierarchy by the beneficent
Godhead; since the Godlike Hierarch, having participated entirely in the
whole Hierarchical power, will not only be illuminated, in the true and
God-transmitted science of all the sacred words and works committed to the
Hierarchy, but will also transmit them to others in Hierarchical
proportions, and will perfect Hierarchically in most Divine kinds of
knowledge and the highest mystical, instructions, all the most perfecting
functions of the whole Hierarchy. And the distinctive feature of the
ordination of Priests, as contrasted with the ordering of the Leitourgoi, is
the bending of the two knees, as that bends only the one, and is ordained in
this Hierarchical fashion.

Section VIII.

The bending then denotes the subordinate introduction of the conductor, who
places under God that which is reverently introduced. And since, as we have
often said, the three Orders of the consecrators, through the three most
holy Mystic Rites and powers, preside over the three ranks of those
initiated, and minister their saving introduction under the Divine yokes,
naturally the order of Leitourgoi as only purifying, ministers the one
introduction of those who are being purified, by placing it under the Divine
Altar, since in it the minds being purified, are supermundanely hallowed.
And the Priests bend both their knees, since those who are religiously
brought nigh by them have not only been purified, but have been
ministerially perfected into a contemplative habit and power of a life
thoroughly cleansed by their most luminous, ministrations through
instruction. And the Hierarchy bending both his knees, has upon his head the
God-transmitted Oracles, leading, through his office of Hierarch, those who
have been purified by the Leitourgic power, and enlightened by the
ministerial, to the science of the holy things contemplated by them in
proportion to their capacities, and through this science perfecting those
who are brought nigh, into the most complete holiness of which they are

[263] Ap. C. iv. s. 20; iv. s. 17; viii. s. 4.

[264] Christ.

[265] Acts i. 24. Ap. C. p. 168.


I. Concerning the Ranks of the Initiated.

Section I.

These, then, are the sacerdotal Ranks and elections, their powers, and
operations, and consecrations. We must next explain the triad of the Ranks
being initiated under them. We affirm then that the multitudes, of whom we
have already made mention, who are dismissed from the ministrations and
consecrations, are Ranks under purification; since one is being yet moulded
and fashioned by the Leitourgoi through the obstetric Oracles to a living
birth; and another is yet to be called back to the holy life, from which it
had departed, by the hortatory teaching of the good Oracles; and another, as
being yet terrorized, through want of manliness, by opposing fears, and
being fortified by the strengthening Oracles; and another, as being yet led
back from the worse to holy efforts; and another as having been led back,
indeed, but not yet having a chaste fixedness in more Godlike and tranquil
habits. For these are the Orders under purification, by the nursing and
purifying power of the Leitourgoi. These, the Leitourgoi perfect, by their
sacred powers, for the purpose of their being brought, after their complete
cleansing, to the enlightening contemplation and participation in the most
luminous ministrations.

Section II.

And a middle rank is the contemplative, which participates in certain Divine
Offices in all purity, according to its capacity, which is assigned to the
Priests for its enlightenment.

For it is evident, in my opinion, that, that having been cleansed from all
unholy impurity, and having acquired the pure and unmoved steadfastness of
its own mind, is led back, ministerially, to the contemplative habit and
power, and communicates the most Divine symbols, according to its
capability, filled with every holy joy in their contemplations and
communions, mounting gradually to the Divine love of their science, through
their elevating powers. This, I affirm, is the rank of the holy people, as
having passed through complete purification, and deemed worthy, as far as is
lawful, both of the reverent vision, and participation of the most luminous
Mystic Rites.

Section III.

Now the rank, higher than all the initiated, is the sacred Order of the
Monks, which, by reason of an entirely purified purification, through
complete power and perfect chastity of its own operations, has attained to
intellectual contemplation and communion in every ministration which it is
lawful for it to contemplate, and is conducted by the most perfecting powers
of the Hierarchs, and taught by their inspired illuminations and
hierarchical traditions the ministrations of the Mystic Rites, contemplated,
according to its capacity, and elevated by their sacred science, to the most
perfecting perfection of which it is capable. Hence our Divine leaders have
deemed them worthy of sacred appellations, some, indeed, calling them
“Therapeutae,” and others “Monks,” from the pure service and fervid devotion
to the true God, and from the undivided and single life, as it were unifying
them, in the sacred enfoldings of things divided, into a God-like Monad, and
God-loving perfection. Wherefore the Divine institution accorded them a
consecrating grace, and deemed them worthy of a certain hallowing
invocation—not hierarchical—for that is confined to the sacerdotal orders
alone, but ministrative, as being ministered, by the pious Priests, by the
hierarchial consecration in the second degree.

II. Mysterion on Monastic Consecration.

The Priest then stands before the Divine Altar, religiously pronouncing the
invocation for Monks. The ordinand stands behind the Priest, neither bending
both knees, nor one of them, nor having upon his head the
Divinely-transmitted Oracles, but only standing near the Priest, who
pronounces over him the mystical invocation. When the Priest has finished
this, he approaches the ordinand, and asks him first, if he bids farewell to
all the distracted—not lives only, but also imaginations. Then he sets
before him the most perfect life, testifying that it is his bounden duty to
surpass the ordinary life. When the ordinand has promised steadfastly all
these things, the Priest, after he has sealed him with the sign of the
Cross, crops his hair, after an invocation to the threefold Subsistence of
the Divine Beatitude, and when he has stripped off all his clothing, he
covers him with different, and when, with all the holy men present, he has
saluted him, he finishes by making him partaker of the supremely Divine

III. Contemplation.

Section I.

The fact that he bends neither knee, nor has upon his head the
Divinely-transmitted Oracles, but stands by the Priest, who pronounces the
invocation, signifies, that the monastic Rank is not for leading others, but
stands by itself, in a monastic and holy state, following the sacerdotal
Ranks, and readily conducted by them, as a follower, to the Divine science
of sacred things, according to its capacity.

Section II.

And the renunciation of the divided, not only lives, but even imaginations,
shews the most perfect love of wisdom in the Monks, which exercises itself
in science of the unifying commandments. For it is, as I said, not of the
middle Rank of the initiated, but of the higher than all.

Section III.

Therefore many of the things, which are done without reproach by the middle
Rank, are forbidden in every way to the single Monks,—inasmuch as they are
under obligation to be unified to the One, and to be collected to a sacred
Monad, and to be transformed to the sacerdotal life, as far as lawful, as
possessing an affinity to it in many things, and as being nearer to it than
the other Ranks of the initiated. Now the sealing with the sign of the
Cross, as we have already said, denotes the inaction of almost all the
desires of the flesh. And the cropping of the hair shews the pure and
unpretentious life, which does not beautify the darkness within the mind, by
overlarding it with smeared pretence, but that it by itself is being led,
not by human attractions but by single and monastic, to the highest likeness
of God.

Section IV.

The casting aside of the former clothing, and the taking a different, is
intended to shew the transition from a middle religious life to the more
perfect; just as, during the holy Birth from God, the exchange of the
clothing denoted the elevation of a thoroughly purified life, to a
contemplative and enlightened condition. And even if now also the Priest,
and all the religious present, salute the man ordained, understand from this
the holy fellowship of the Godlike, who lovingly congratulate each other in
a Divine rejoicing.

Section V.

Last of all, the Priest calls the ordained to the supremely Divine
Communion, shewing religiously that the ordained, if he would really attain
to the monastic and single elevation, will not merely contemplate the sacred
mysteries within them, nor come to the communion of the most holy symbols,
after the fashion of the middle Rank, but, with a Divine knowledge of the
holy things received by him, will come to the reception of the supremely
Divine Communion, in a manner different from that of the holy people.
Wherefore, the Communion of the most holy Eucharist is also given to the
sacerdotal Orders, in their consecrating dedications, by the Hierarch who
consecrated them, at the end of their most holy sanctifications, not only
because the reception of the supremely Divine Mysteries is the consummation
of each Hierarchical reception, but because all the sacred Orders, according
to their capacity, partake of the self-same common and most godly gifts, for
their own elevation and perfection in deification. We conclude, then, that
the holy Mystic Rites are, purification, and illumination, and consecration.
The Leitourgoi are a purifying rank, the Priests an illuminating, and the
Godlike Hierarchs a consecrating. But the holy people is a contemplative
Order. That which does not participate in the sacred contemplation and
communion, is a Rank being purified, as still under course of purification.
The holy people is a contemplative Rank, and that of the single Monks is a
perfected Rank. For thus our Hierarchy, reverently arranged in Ranks fixed
by God, is like the Heavenly Hierarchies, preserving, so far as man can do,
its God-imitated and Godlike characteristics.

Section VI.

But thou wilt say that the Ranks undergoing purification utterly fall short
of the Heavenly Hierarchies (for it is neither permitted nor true to say
that any heavenly Ordering is defiled), yea, I would altogether affirm
myself, that they are entirely without blemish, and possess a perfect purity
above this world, unless I had completely fallen away from a religious mind.
For if any of them should have become captive to evil, and have fallen from
the heavenly and undefiled harmony of the divine Minds, he would be brought
to the gloomy fall of the rebellious multitudes. But one may reverently say
with regard to the Heavenly Hierarchy, that the illuminating from God in
things hitherto unknown is a purification to the subordinate Beings, leading
them to a more perfect science of the supremely Divine kinds of knowledge,
and purifying them as far as possible from the ignorance of those things of
which they had not hitherto the science, conducted, as they are, by the
first and more Divine Beings to the higher and more luminous splendours of
the visions of God: and so there are Ranks being illuminated and perfected,
and purifying and illuminating and perfecting, after the example of the
Heavenly Hierarchy; since the highest and more Divine Beings purify the
subordinate, holy, and reverent Orders, from all ignorance (in ranks and
proportions of the Heavenly Hierarchies), and filling them with the most
Divine illuminatings, and perfecting in the most pure science of the
supremely Divine conceptions. For we have already said, and the Oracles
divinely demonstrate, that all the heavenly Orders are not the same, in all
the sacred sciences of the God-contemplating visions; but the first, from
G.od immediately, and, through these, again from God, the subordinate are
illuminated, in proportion to their powers, with the most luminous glories
of the supremely Divine ray.


I. Concerning things performed over those fallen asleep.

Section I.

These things having been defined, I think it necessary also to describe the
things religiously performed by us over those who have fallen asleep. For
neither is this also the same between the holy and the unholy; but, as the
form of life of each is different, so also, when approaching death, those
who have led a religious life, by looking steadfastly to the unfailing
promises of the Godhead (inasmuch as they have observed their proof, in the
resurrection proclaimed by it), come to the goal of death, with firm and
unfailing hope, in godly rejoicing, knowing that at the end of holy contests
their condition will be altogether in a perfect and endless life and safety,
through their future entire resurrection [266] . For the holy souls, which
may possibly fall during this present life to a change for the worse, in the
regeneration, will have the most Godlike transition to an unchangeable
condition. Now, the pure bodies which are enrolled together as yoke-fellows
and companions of the holy souls, and have fought together within their
Divine struggles in the unchanged steadfastness of their souls throughout
the divine life, will jointly receive their own resurrection; for, having
been united with the holy souls to which they were united in this present
life, by having become members of Christ, they will receive in return the
Godlike and imperishable immortality, and blessed repose. In this respect
then the sleep of the holy is in comfort and unshaken hopes, as it attains
the goal of the Divine contests.

Section II.

Now, amongst the profane, some [267] illogically think to go to a
non-existence; others [268] that the bodily blending with their proper souls
will be severed once for all, as unsuitable to them in a Divine life and
blessed lots, not considering nor being sufficiently instructed in Divine
science, that our most Godlike life in Christ has already begun [269] . But
others [270] assign to souls union with other bodies, committing [271] , as
I think, this injustice to them, that, after (bodies) have laboured together
with the godly souls, and have reached the goal of their most Divine course,
they relentlessly deprive them of their righteous retributions. And others
[272] (I do not know how they have strayed to conceptions of such earthly
tendency) say, that the most holy and blessed repose promised to the devout
is similar to our life in this world, and unlawfully reject, for those who
are equal to the Angels, nourishments appropriate to another kind of life.
None of the most religious men, however, will ever fall into such errors as
these; but, knowing that their whole selves will receive the Christ-like
inheritance, when they have come to the goal of this present life, they see
more clearly their road to incorruption already become nearer, and extol the
gifts of the Godhead, and are filled with a Divine satisfaction, no longer
fearing the fall to a worse condition, but knowing well that they will hold
firmly and everlastingly the good things already acquired. Those, however,
who are full of blemishes, and unholy stains, even though they have attained
to some initiation, yet, of their own accord, have, to their own
destruction, rejected this from their mind, and have rashly followed their
destructive lusts, to them when they have come to the end of their life
here, the Divine regulation of the Oracles will no longer appear as before,
a subject of scorn [273] , but, when they have looked with different eyes
upon the pleasures of their passions destroyed, and when they have
pronounced blessed the holy life from which they thoughtlessly fell away,
they are, piteously and against their will, separated from this present
life, conducted to no holy hope, by reason of their shameful life [274] .

Section III.

Now, whilst none of these attain the repose of the holy men, he himself,
when coming to the end of his own struggles, is filled with a holy
consolation, and with much satisfaction enters the path of the holy
regeneration. The familiar friends, however, of him who has fallen asleep,
as befits their divine familiarity and fellowship, pronounce him blessed,
whoever he is, as having reached the desired end crowned with victory, and
they send up odes of thanksgiving to the Author of victory, praying also
that they may reach the same inheritance. Then they take him and bring him
to the Hierarch, as to a bequest of holy crowns; and he right gladly
receives him, and performs the things fixed by reverend men, to be performed
over those who have piously fallen asleep.

II. Mysterion over those who have religiously fallen asleep.

The Divine Hierarch collects the reverend Choir, and if the person who has
fallen asleep were of the sacerdotal rank, he lays him down before the
Divine Altar, and begins with the prayer and thanksgiving to God; but if he
belonged to the rank of the chaste Monks, or the holy people, he lays him
down near the hallowed sanctuary, before the sacerdotal entrance. Then the
Hierarch finishes the prayer of thanksgiving to God; and next, the
Leitourgoi, after reading the unfailing promises concerning our holy
resurrection, contained in the Divine Oracles, reverently chant the odes of
the same teaching and power, from the Oracles of the Psalter [275] . Then
the first Leitourgos dismisses the catechumens, and calls aloud the names of
the holy people, who have already fallen asleep; amongst whom he deems the
man, who has just terminated his life, worthy of mention in the same rank,
and urges all to seek the blessed consummation in Christ; then the Divine
Hierarch advances, and offers a most holy prayer over him, and after the
prayer both the Hierarch himself salutes the defunct, and after him, all who
are present. When all have saluted, the Hierarch pours the oil upon the
fallen asleep, and when he has offered the holy prayer for all, he places
the body in a worthy chamber, with other holy bodies of the same rank.

III. Contemplation.

Section I.

Now, if the profane should see or hear that these things are done by us,
they will, I suppose, split with laughter, and commiserate us on our, folly.
But there is no need to wonder at this. For, as the Oracles say, “If they
will not believe, neither shall they understand [276] .” And as for us, who
have contemplated the spiritual meaning of the things done, whilst Jesus
leads us to the light, let us say, that, not without reason, does the
Hierarch conduct to, and place the man fallen asleep, in the place of the
same rank; for it shews reverently, that, in the regeneration, all will be
in those chosen inheritances, for which they have chosen their own life here
[277] . For example, if any one led a Godlike and most holy life here, so
far as the imitation of God is attainable by man, he will be, in the age to
come, in divine and blessed inheritances; but if he led a life inferior to
the divine likeness in the highest degree, but, nevertheless, a holy life,
even this man will receive the holy and similar retributions. The Hierarch,
having given thanks for this Divine righteousness, offers a sacred prayer,
and extols the worshipful Godhead, as subjugating the unjust and tyrannical
power against us all, and conducting us back to our own most just
possessions (or judgments).

Section II.

Now, the Chants and Readings of the supremely Divine promises are
explanatory of the most blessed inheritances, to which those, who have
attained a Divine perfection, shall be eternally appointed, and descriptive
of him who has religiously fallen asleep, and stimulative of those, who are
still living, to the same perfection.

Section III.

Observe, however, that not all the ranks under purification are customarily
dismissed, but only the catechumens are expelled from the holy places, for
this class is entirely uninitiated in every holy Rite, and is not permitted
to view any of the religious celebrations, great or small, inasmuch as it
has not participated in the faculty of contemplating the holy mysteries,
through the Birth from God, which is Source and gift of light. The rest,
however, of the ranks under purification, have already been under
instruction in sacred tradition; but, as they have foolishly returned to an
evil course it is incumbent to complete their proper elevation in advance,
and they are reasonably dismissed from the supremely Divine contemplations
and communions, as in holy symbols; for they will be injured, by partaking
of them unholily, and will come to a greater contempt of the Divine
Mysteries and themselves.

Section IV.

Naturally, however, they are present at the things now done, being clearly
taught by seeing both the fearlessness of death amongst us, and the last
honour of the saints extolled from the unfailing Oracles, and that the
sufferings threatened to the unholy like themselves will be endless; for it
will perhaps be profitable for them to have seen him, who has religiously
finished his course, reverently proclaimed by the public proclamation of the
Leitourgoi, as being certainly companion of the Saints for ever. And,
perchance, even they will come to the like aspiration, and will be taught
from the science of the Liturgy, that the consummation in Christ is blessed

Section V.

Then the Divine Hierarch, advancing, offers a holy prayer over the man
fallen asleep. After the prayer, both the Hierarch himself salutes him, and
next all who are present. Now the prayer beseeches the supremely Divine
Goodness to remit to the man fallen asleep all the failings committed by
reason of human infirmity, and to transfer him in light and land of living,
into the bosom of Abraham, and Isaac, and Jacob: in a place where grief and
sorrow and sighing are no more. It is evident, then, as I think, that these,
the rewards of the pious, are most blessed. For what can be equal to an
immortality entirely without grief and luminous with light. Especially if
all the promises which pass man’s understanding, and which are signified to
us by signs adapted to our capacity, fall short, in their description, of
their actual truth. For we must remember that the Logion is true, that “Eye
hath not seen, nor ear heard, neither hath entered into the heart of man to
conceive, the things which God hath prepared for them that love Him.”
“Bosoms” of the blessed Patriarchs, and of all the other pious men, are, in
my judgment, the most divine and blessed inheritances, which await all godly
men, in that consummation which grows not old, and is full of blessedness.

Section VI.

But thou mayst, perhaps, say that these things are correctly affirmed by us,
indeed, but want to know for what reason the Hierarch beseeches the
supremely Divine Goodness, for the remission of the faults committed by the
man fallen asleep, and his most glorious inheritance, amongst godly men of
the same rank. For, if every one shall receive, by the Divine justice,
equivalents for what he has done in the present life, whether it be good or
different, and the man fallen asleep has finished his own activities in this
present life, from what prayer offered by the Hierarch will he be
transferred to another inheritance, than that due to and equivalent for his
life here? Now, well do I know, following the Oracles, that each one will
have the inheritance equivalent; for the Lord says, he has closed respecting
him, and each one shall receive the things done in his body according to
that he hath done, whether it be good, or whether it be bad.” Yea, the sure
traditions of the Oracles teach us that the prayers, even of the just, avail
only for those who are worthy of pious prayers during this present life, let
alone (by no means) after death. What forsooth did Saul gain from Samuel?
and what did the intercession of the Prophet profit the people of the
Hebrews? For, as if any one, when the sun is shedding its own splendour upon
unblemished eyes, seeks to enjoy the solar splendour by obliterating his own
powers of vision; so does he cling to impossible and extravagant
expectations, who beseeches the intercessions of holy men, and, by driving
away the holy efforts natural to the same, plays truant from the most
luminous and beneficent commandments, through heedlessness of the Divine

Nevertheless, according to the Oracles, I affirm that the intercessions of
the pious are, in every respect, profitable in this present life, after the
following fashion. If any one, longing for holy gifts, and having a
religious disposition for their reception, as recognizing his own
insufficiency, approaches some pious man, and should prevail upon him to
become his fellow-helper, and fellow-suppliant, he will be benefitted in
every respect, thereby, with a benefit superior to all; for he will attain
the most Divine gifts he prays for, since the supremely Divine Goodness
assists him, as well as his pious judgment of himself, and his reverence for
devout men, and his praiseworthy craving for the religious requests
requested, and his brotherly and Godlike disposition. For this has been
firmly fixed by the supremely Divine decrees, that the Divine gifts are
given, in an order most befitting God, to those who are meet to receive
them, through those who are meet to distribute them.

If any one, then, should despise this sacred regulation, and betaking
himself to a wretched self-conceit, should deem himself sufficient for the
supremely Divine Converse, and look down upon pious men, and if he should
further request requests, unworthy of God, and not holy, and if he should
have his aspiration for things divine not sustained, and correlative to
himself, he will fail in his ignorant request, through his own fault. Now,
with reference to the prayer mentioned, which the Hierarch prays over the
man fallen asleep, we think it necessary to mention the tradition which has
come to us from our inspired leaders. The Divine Hierarch, as the Oracles
say, is interpreter of the supremely Divine awards; for he is messenger of
the Lord God Omnipotent. He has learned then, from the God-transmitted
Oracles, that to those who have passed their life piously, the most bright
and divine life is given in return, according to their due, by the most just
balances, the Divine Love towards man overlooking, through its goodness, the
stains which have come to them through human infirmity, since no one, as the
Oracles say, is pure from blemish.

Section VII.

Now, the Hierarch knew these things to have been promised by the infallible
Oracles; and he asks, that these things may come to pass, and that the
righteous returns be given to those who have lived piously, whilst being
moulded beneficently to the Divine imitation, he beseeches gifts for others,
as favours to himself; and, whilst knowing that the promises will be
unfailing, he makes known clearly to those present, that the things asked by
him, according to a holy law, will be entirely realized for those who have
been perfected in a Divine life. For the Hierarch, the expounder of the
supremely Divine Justice, would never seek things, which were not most
pleasing to the Almighty God, and divinely promised to be given by Him [278]
. Wherefore, he does not offer these prayers over the unholy fallen asleep,
not only because in this he would deviate from his office of expounder, and
would presumptuously arrogate, on his own authority, a function of the
Hierarchy, without being moved by the Supreme Legislator, but because he
would both fail to obtain his abominable prayer, and he, not unnaturally,
would hear from the just Oracle, “Ye ask, and receive not, because ye ask
amiss.” Therefore, the Divine Hierarch beseeches things divinely promised,
and dear to God, and which will, in every respect, be given, demonstrating
both his own likeness to the good loving God, and declaring explicitly the
gifts which will be received by the devout. Thus, the Hierarchs have
discriminating powers, as interpreters of the Divine Awards, not as though
the All-Wise Deity, to put it mildly, were slavishly following their
irrational impulses, but, as though they, as expounders of God, were
separating, by the motion of the Divine Spirit, those who have already been
judged by God, according to due. For “receive,” he says, “the Holy Spirit,
whose faults ye may have remitted, they are remitted; whose ye may have
retained, they are retained.” And to him who was illuminated with the Divine
revelations of the most Holy Father, the Oracles say, “Whatsoever thou shalt
have bound upon the earth, shall be bound in the heavens; and whatsoever
thou shalt have loosed on earth, shall be loosed in the heavens,” inasmuch
as he, and every Hierarch like him, according to the revelations of the
Father’s awards through him, receives those dear to God, and rejects those
without God, as announcing and interpreting the Divine Will. Further, as the
Oracles affirm, he uttered that sacred and divine confession, not as
self-moved, nor as though flesh and blood had revealed it, but moved by God
Who revealed to him the spiritual meaning of Divine things. The inspired
Hierarchs then must so exercise their separations and all their Hierarchical
powers as the Godhead, the Supreme Initiator, may move them; and the others
must so cling to the Hierarchs as moved by God, in what they may do
hierarchically, “For he who despiseth you,” He says, “despiseth Me [279]

Section VIII.

Let us now proceed to that, which follows the prayer mentioned. When the
Hierarch has finished it, he first salutes the fallen asleep, and next, all
who are present; for dear and honoured by all Godlike men is he who has been
perfected in a Divine life. After the salutation, the Hierarch pours the oil
upon the man fallen asleep. And remember, that during the sacred Birth from
God, before the most Divine Baptism, a first participation of a holy symbol
is given to the man initiated—the oil of Chrism—after the entire removal of
the former clothing; and now, at the conclusion of all, the Oil is poured
upon the man fallen asleep. Then indeed the anointing with the Oil summoned
the initiated to the holy contests; and now the Oil poured upon him shews
the fallen asleep to have struggled, and to have been made perfect,
throughout those same contests.

Section IX.

When the Hierarch has finished these things, he places the body in an
honourable chamber, with other holy bodies of the same rank. For if, in soul
and body, the man fallen asleep passed a life dear to God, there will be
honoured, with the devout soul, the body also, which contended with it
throughout the devout struggles. Hence the Divine justice gives to it,
together with its own body, the retributive inheritances, as companion and
participator in the devout, or the contrary, life. Wherefore, the Divine
institution of sacred rites bequeaths the supremely Divine participations to
them both—to the soul, indeed, in pure contemplation and in science of the
things being done, and to the body, by sanctifying the whole man, as in a
figure with the most Divine Muron, and the most holy symbols of the
supremely Divine Communion, sanctifying the whole man, and announcing, by
purifications of the whole man, that his resurrection will be most complete.

Section X.

Now, as regards the consecrating” invocations, it is not permitted to
explain them in writing, nor may we bring their mysterious meaning, or the
powers from God working in them, from secrecy to publicity; but, as our
sacred tradition holds, by learning these, through quiet instructions, and
being perfected to a more Godlike condition and elevation, through Divine
love and religious exercises, thou wilt be borne by the consecrating
enlightenment to their highest science.

Section XI.

Now the fact that even children, not yet able to understand the things
Divine, become recipients of the holy Birth in God, and of the most holy
symbols of the supremely Divine Communion, seems, as you say, to the
profane, a fit subject for reasonable laughter, if the Hierarchs teach
things Divine to those not able to hear, and vainly transmit the sacred
traditions to those who do not understand. And this is still more
laughable—that others, on their behalf, repeat the abjurations and the
sacred compacts. But thy Hierarchical judgment must not be too hard upon
those who are led astray, but, persuasively, and for the purpose of leading
them to the light, reply affectionately to the objections alleged by them,
bringing forward this fact, in accordance with sacred rule, that not all
things Divine are comprehended in our knowledge, but many of the things,
unknown by us, have causes beseeming God, unknown to us indeed, but well
known to the Ranks above us. Many things also escape even the most exalted
Beings, and are known distinctly by the All-Wise and Wise-making Godhead
alone. Further, also, concerning this, we affirm the same things which our
Godlike initiators conveyed to us, after initiations from the early [280]
tradition. For they say, what is also a fact, that infants, being brought up
according to a Divine institution, will attain a religious disposition,
exempt from every error, and inexperienced in an unholy-life. When our
Divine leaders came to this conclusion, it was determined to admit infants
upon the following conditions, viz.: that the natural parents of the child
presented, should transfer the child to some one of the initiated,—a good
teacher of children in Divine things,—and that the child should lead the
rest of his life under him, as under a godfather and sponsor, for his
religious safe-keeping. The Hierarch then requires him, when he has promised
to bring up the child according to the religious life, to pronounce the
renunciations and the religious professions, not, as they would jokingly
say, by instructing one instead of another in Divine things; for he does not
say this, “that on behalf of this child I make, myself, the renunciations
and the sacred professions,” but, that the child is set apart and enlisted;
i.e. I promise to persuade the child, when he has come to a religious mind,
through my godly instructions, to bid adieu wholly to things contrary, and
to profess and perform the Divine professions. There is here, then, nothing
absurd, in my judgment, provided the child is brought up as beseems a
godlike training, in having a guide and religious surety, who implants in
him a disposition for Divine things, and keeps him inexperienced in things

The Hierarch imparts to the child the sacred, symbols, in order that he may
be nourished by them, and may not have any other life but that which always
contemplates Divine things; and in religious progress become partaker of
them and have a religious disposition in these matters, and be devoutly
brought up by his Godlike surety. So great, my son, and so beautiful, are
the uniform visions of our Hierarchy, which have been presented to my view;
and from others, perhaps, more contemplative minds, these things have been
viewed, not only more clearly, but also more divinely. And to thee, as I
fancy, more brilliant and more divine beauties will shine forth, by using
the foregoing stepping-stones to a higher ray. Impart then, my friend,
thyself also, to me, more perfect enlightenment, and shew to mine eyes the
more comely and uniform beauties that thou mayst have been able to see, for
I am confident that, by what has been said, I shall strike the sparks [281]
of the Divine Fire stored up in thee.

Thanks be to God.


All Saints’ Day,

[266] Soul first—body afterwards.

[267] Plato, Phaed. i. 54.

[268] Ibid. i. 62-3.

[269] Col. iii. 3, 4.

[270] Phaed. i. 64.

[271] Ap. C. v. s. 5-7.

[272] Matt. xxii. 28.

[273] Republic, lib. i. p. 9. Cousin, Paris, 1833.

[274] Ps. cxii. 10.

[275] See Burial Office.

[276] Wisdom iii. 9.

[277] apeklērōsan. See Papias, fragment 5.

[278] Ap. C. viii. 43.

[279] Luke x. 16.

[280] archaias. See Acts xv. 7, 21, 16; and Archbishop Trench. Yet even
Dupin ignorantly alleged that word as proof Post-Apostolic. Nov. Bib. p.
100; C. ii. 41.

[281] Bacon, Advancement in Learning, p. 2.



Athens. a.d.

Hierotheus 52
Dionysius the Areopagite58
Publius 118-124
Quadratus, who presented Apology to Hadrian 126


1. Eugenius 69-121
2. Melantius
3. Pelagius
4. Patrummus
5. Eusebius
6. Quintus
7. Vincentius Eugenius Marcellus was consecrated at Arles by Dionysius the
Areopagite 68-69
The list at Toledo is as complete as the list at Milan.

Paris. a.d.

Dionysius the Areopagite 70-119


St. Trophimusc. 46
Dionysius the Areopagite 68–70
St. Regulus
St. Felix 140
Martianus [282]
St. Marin 314


1. Anotolone, G. 51–64
2. Cajo, R. [283]64–85
3. Castrinziano, M. 97–137
4. Calivero, G.138–190
5. St. Mona, M.192–250
6. St. Materno, M.252–304
7. St. Mirocle, M.304–325
136 Bishops to 1898, St. Ambrose, 11th Bishop, 374–397

Metropolitans of London, from King Lucius to Pagan expulsion, 586, from
list of Jocelyn, 12th century, to be found in Stow, Ussher, Godwin, and
Fasti of Le Neve.

1.Theonus, in time of King Lucius (186–193 A.D.). He built the church of
St. Peter, Cornhill.

2.Elvanus, messenger from Lucius to Eleutherus, Bishop of Rome, by whom
he was consecrated.

3.Cadwr, or Cadoc. Name occurs at Caerleon.

4.Obinus. See Ussher, Antiq., p. 67. No date.

5.Conan. No date.

6.Palladius. “Bishop of Britain.”

7.Stephanus. No date.

8.Iltutus, Abbot of the School of Llandaff.

9.Theodwin, or Dedwin. No date.

10. Theodred. No date.

11. Hilarius.

12. Restitutus, who attended Council of Arles, A.D. 314.

13. Guitelinus. Mentioned by Geoffrey of Monmouth, Hist.VI. cc. 2–6.

14. Vodinus. Put to death, 453.

15. Theonus 2nd. Translated from Gloucester, 542; fled to Wales, 586. To
these may be added

16. Fastidius, Bishop of Britain, A.D. 431.

Metropolitans of York, from Godwin, Bishop of Llandaff, 1601.

1.Sampson, appointed by King Lucius.

2.Taurinus, Bishop of Evreux, “Ebroicensis.”

3.Eborius, at Arles, A.D. 314.

4.Sampson, or Saxo, expelled by Saxons, and transferred his pall to Dol
in Brittany; consecrated, 490. Geoffrey, Hist. VIII. 12, IX. 8.

5.Pirah, appointed by King Arthur, A.D. 522, in place of Sampson, A.D.
522. Ibid. IX. 8.

6.Thadiacus fled to Wales, A.D. 586. Geoff. Hist. XI. 10.

There was also Faganus, a messenger to Eleutherus from King Lucius. Perhaps
it was he who founded the See of Congresbury, not far from what is now
Wells, which lasted till 721.

Isle of Man.

Amphibalus was Bishop of Man before a.d. 447, in which year St. Patrick
consecrated Germanus to Man.


St. Ninian, Bishop of Whithern (subsequently in the Province of York), was
consecrated by Pope Siricius, a.d. 394; retired to Ireland, 420; died, 432.

Province of Caerleon.

1.Dyfan (Missionaries of Eleutherus).



4.Edyfield. Adelfius at Aries in 314. He is claimed also by Colchester
and Lincoln.






10. Guitelin.

11. Tremorinus, died about 490, and was succeeded by Dubritius of Llandaff,
after which the Primacy seems to have wavered between Llandaff and Menevia.
Geoff. Hist. VIII. 10.

Dubritius consecrated in 449 (Benedict of Gloster); in 490 (Geoffrey),
Bishop of Llandaff, and became Metropolitan on the death of Tremorinus, as
stated’ above, but his seat remained at Llandaff.

St. David, 1st Bishop of Menevia, was consecrated at Jerusalem, with two
companions [284] , a.d. 519, and succeeded as Metropolitan on the death of
Dubritius, but his seat remained at St. David’s.

After him came Teilo, consecrated at the same time as St. David, at
Jerusalem, A.D. 519, to Llandaff. He succeeded to the Metropolitan’s office
on St. David’s death, retaining Llandaff, and consecrating Ismael to St.
David’s as a Suffragan Bishop.

Simon the Cananite, afterwards Bishop of Jerusalem, having preached the
Gospel in Britain (“Apostolic Constitutions,” Lagarde, p. 284); as also
Aristobulus, ordained by St. Paul “Bishop for Britain” (Migne, ser. Graeca,
tome III.); there must have been many Bishops in Britain before King Lucius
was able to supersede the Druid by the Christian organisation. “Within ten
years after the arrival of Joseph of Arimathea, the first-fruit of Britain
was sent to Rome, for instruction and consecration. He founded a Church in
Beatenberg, Switzerland.

For Bishops in France, see Gallia Christiana.

For Bishops in Britain, see Archbishop Parker, Alford, “St. Paul in
Britain,” Wakeman.

For lists given, my thanks are due to the Archbishops of Athens and York,
Canon Bernard, and the Rev. Bainbridge Smith, author of “English Orders,
whence obtained.”


[282] A.D. 254 Cyprian wrote to Pope Stephen urging him to depose Marcion,
15th or 18th Bishop from St. Trophimus. See “Monuments inédits” de M.
Faillon, t. II. p. 375, and Darras, p. 14.

[283] Gaius Oppius was the Centurion of the Crucifixion, and father of
Agothoppius, mentioned by Ignatius.

[284] These two were Teilo, consecrated to Llandaff, and Patern, consecrated
to Llanbadarn.


1. Washing of feet. St. John xiii. 4-14.

2. Anointing of sick with prayer for healing. St. James v. 14, 15.

3. Anointing with Oil and Muron in Baptism.

4. Anointing with Muron for Consecration.

5. Trine immersion in Baptism.

6. Incense offered to God’s Holy Name. Malachi ii. 11.


D. = Vol. I.; H. = Vol. II.

Agnosia, D. i, 21–9, 130–3, 141, 144

Angels, St. Paul’s teaching, H. 23

Anomia (Lawlessness), D. 156-8

Apostles and Successors, D. 160

Archetypes, D. 36-7; H. 11, 81, 91, 92, 112

Baptism, H. 75, 86, 89, 158

Burial, H. 145–159

Consecration, H. 90, 106

Contemplation, H. 51, 70, 80, 91, 111, 124, 132, 141, 149

Dedication of Monk, 139–41

Deification, D. 26–96, 104, 117; H. 3, 77, 80, 88, 97

Diptychs; H. 90–102

Evil, D. 52, 72.

God-Parents; H. 160

Hierarch, D. 160; H. 44, 69, 72, 79, 89, 110, 131, 136, 148, 157

Holy Communion, H. 87–109, 90, 97, 106, 108

Incense, H. 89, 92, 110, 113

Jesus, D. 16, 21, 22, 23, 117, 124, 142, 143, 149,156, 162, 165; H. 20, 27,
67, 70, 92, 94, 95, 104, 106, 107, 115, 120, 122, 127, 133, 134

Monad, D. 5, 110, 123, 124; H. 31

Muron, H. 110–122

Mystic, D. 21, 31, 167

Nature, of God, D. 91, 124, 134; of life, D. 84, 79; causes of life, D. 7;
corruption of life, D. 64, 65

Oracles, Mystic, H. 7; Intelligible, H. 44; given by God, H. 131; Canon of
truth, D. 15; Source of Theology, D. 12; Essence of Hierarchy, H. 72, 96,

Ordination, Bishop, Priest, and Deacon, H. 131–7

Paradeigma, D. 81; H. 4r,

Prayer, D. 27, 28; H. 153–158; for ungodly, 154

Providence, D. 9, 11, 27, 32, 34, 44, 48, 70, 73, 104, 115, 117, 120, 158;
H. 17, 39

Symbolic Theology, D. 167 Symbols, D. 172; H. 2, 3, 4, 5, 9, 11, 26, 105

Tradition, D. 6, 16, 21, 170 Triad, D. 17, 27, 37, 79, 125

Unction, H. 78, 80, 158


Index of Scripture References













1 Samuel


1 Kings


2 Kings


2 Chronicles










Song of Solomon




























1 Corinthians


2 Corinthians










1 Timothy


2 Timothy








1 Peter


2 Peter


1 John




Wisdom of Solomon


2 Maccabees


Index of Greek Words and Phrases

* [189]agapēs
* [190]agnōstōs
* [191]anoēsia
* [192]aollē
* [193]apeklērōsan
* [194]haplous
* [195]archaias
* [196]hagia tōn hagiōn
* [197]Adelphotheos
* [198]enarchikē
* [199]enarchikōn hupostaseōn
* [200]erōs
* [201]Erōtos
* [202]Theologia
* [203]Theopator
* [204]ai gnōseis
* [205]aisthētōs
* [206]agnosia
* [207]boulēma
* [208]dittos
* [209]euroias
* [210]thelōn
* [211]thelēmata
* [212]theourgiōn
* [213]kallos
* [214]kaloun
* [215]kata ta onta
* [216]logos
* [217]mupos
* [218]mupothengēs
* [219]mupos
* [220]murostagēs
* [221]noēta
* [222]noēton
* [223]ousias
* [224]stazō
* [225]ta onta
* [226]to Kuros kai kurion, kai to kuristōn
* [227]to kruphion
* [228]tē tautēs periousia
* [229]tou kēruchthentos en pasē ktisei
* [230]phōs

Index of Latin Words and Phrases

* [231]Dionysius Areopagita dicat Eugenio Marcello, dicto, propter ingenii
excellentiam, Timotheo,
* [232]Divus ille Dionysius qui fecit tres Hierarchias.
* [233]Felix es Gallia! quae, tantos et tales meruisti suscipere
* [234]Hinc lachrymae illae
* [235]clarus apud saeculum et Christi fidei deditus.
* [236]filius amicus
* [237]in vivis
* [238]migravit ad Christum
* [239]nihil scire omnia scire
* [240]quidam Graecorum
* [241]ratio verae religionis