The Works of Dionysius the Areopagite/Ecclesiastical Hierarchy/Caput V

by Pseudo-Dionysius the Areopagite

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 them.

  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 [1]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[2] 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 [3]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 capable.

Footnotes

1. Ap. C. iv. s. 20; iv. s. 17; viii. s. 4.
2. Christ
3. Acts i. 24. Ap. C. p. 168.