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

by Pseudo-Dionysius the Areopagite

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.[1] 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 [2]illogically think to go to a
  non-existence; others [3]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.[4] But others[5] assign to souls union with other
  bodies, committing,[6] 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[7] (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,[8] 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.[9]

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.[10] 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."[11]
  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.[12] 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 indeed.

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 gifts.

  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. 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."[13]

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[14]
 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 contrary.

  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 [15]of the Divine Fire stored up in thee.

  Thanks be to God.

  JOHN PARKER.

  All Saints' Day,
  1898.

Footnotes

1. Soul first--body afterwards.
2. Plato, Phaed. i. 54.
3. Ivid. i. 62-3.
4. Col. iii. 3, 4.
5. Phaed. i. 64.
6. Ap. C. v. s. 5-7.
7. Matt. xxii. 28.
8. Republic, lib. i. p. 9. Cousin, Paris, 1833.
9. Ps. cxii. 10.
10. See Burial Office.
11. Wisdom iii. 9.
12. Apeklerosan. See Papias, fragment 5.
13. Luke x. 16.
14. 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.
15. Bacon, Advancement in Learning, p. 2.