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  1. Charles M. Stang
  2. In Defense of the Dionysian Authorship
  3. On the Opinion of Dionysius | EWTN
  4. “I rejoice to see your order”
  5. Information

II 18, 20; 55, 13 sun, stars, and other visible celestial bodies; , 8 invisible archetypes of souls in visible embodied souls. Malachi 3: 1? Unknown from Christian sources contemporaneous with Dionysius the Areopagite. Sosipatrus, Rom. IV, 7. Proclus, in Tim. I , I ,28ff. The Bishop of Smyrna? Lightfoot, The Apostolic Fathers , Revised texts, etc. London, , p. Plato, Rep. VI, b; Proclus, in Tim.

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I , Maximus, A-C. There are two separate scholia.

Charles M. Stang

The second scholion is probably by John of Scythopolis. Horizontal daily motion, 1 rising and 2 setting; vertical annual motion, 3 northerly winter solstice to summer solstice , 4 southerly summer solstice to winter solstice ; annual motion with respect to the fixed stars, 5 through the zodiac. Maximus, DA. The scholiast gives the implausible interpretation that the five motions are the four components of annual solar motion counting the equinoxes together with the reversal of all of these.

In Defense of the Dionysian Authorship

Daniel 2: 21? Joshua Letter 11 , from Dionysius to Apollophanes, constitutes an interesting interpretation of the meaning of Let. Exodus 4: II , Nilus, Epist. Platonic Def. The Platonic phrase is a neoplatonist commonplace cf. Dodds, p. Numbers Unknown reference? C gives Ps. Exodus 4.

Job Mark Acts B If some … office? Proclus, in Crat. All of these authors at times use the terms interchangeably. In the statement here, ps. Plato, Laws eff. Luke A sinful ignorances i. Titus Titus 1: 4; 2 Cor.

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Proverbs 9: ; 3. One of seven treatises mentioned by ps. It is interesting and perhaps significant that there is a lacuna in the Migne text precisely at this point; it is possibly the only such lacuna in the Epistles of Nilus. III ,5ff. IV, Plato, Tim.

On the Opinion of Dionysius | EWTN

Direct use of Proclus is likely: Plat. Koch, p. P, who does not trouble to name the edition he used for his translation, must have used an edition based on the unreliable ms. Denis in A. I 90, 8; I 87, 12; 95, 27; 96, I 83, , 26; A.

“I rejoice to see your order”

II, Iamblichus, De comm. Porphyry, in Cat. To oppose the heresy of Novatian, who denied in the church the power of remitting certain sins, he ordered that the communion should be refused to no one who asked it at the hour of death. Fabian, bishop of Antioch, seemed inclined to favour the rigorism of Novatian towards the lapsed.

I beg to be delivered.

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Dionysius observes that his life was miraculously preserved that he might receive the holy communion. In , a pestilence began to rage, and made great havoc for several years. By St. The opinion that Christ will reign on earth with his elect a thousand years before the day of judgment, was an error founded chiefly on certain mistaken passages of the Apocalypse or Revelations of St. II, p. There survive fragments of commentaries on Ecclesiastes, Luke and John which may have been written by Dionysius. According to Eusebius, he also wrote a work On Temptations , of which we only know the title.

Theognostus was apparently a successor of Dionysius as head of the school of Alexandria, though the order of succession is unclear. Only very brief fragments of his seven-volume work, the Hypotyposeis , survive; we know of him mainly from the writings of St. Athanasius and of the ninth-century Patriarch of Constantinople, Photius. Nonetheless, Athanasius admired him and cited him in his battle with the Arians; and like Origen, Theognostus apparently influenced the theology of St. Gregory of Nyssa. Pierius was another school head who either succeeded or preceded Theognostus. He was known for living a life of voluntary poverty and, St.

Jerome relates, was so brilliant and prolific that he was nicknamed Origen Junior. He suffered during the persecution of Diocletian in Alexandria, after which he spent the rest of his life in Rome which lasted at least until Photius mentions having read a collection of twelve sermons by Pierius, including a long one on the prophet Hosea; he notes with approval that Pierius was orthodox on the relation between Father and Son, while complaining that he held the Holy Spirit to be inferior to these.

Pamphilus of Caesarea. Peter succeeded Theonas as bishop of Alexandria around and was martyred around He may earlier have been a head of the catechetical school, though he was an anti-Origenist. At this time the bishop of Lycopolis, Meletius, began to invade and take over the dioceses of bishops whose rule had been disrupted by persecution: he usurped the rule of Alexandria and four other sees.

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Returning to Alexandria, Peter held a synod deposing Meletius and convicting him of crimes including sacrificing to the gods. In fact, the arch-heretic Arius was himself a Meletian, and found ready followers among this sect. In a lost work On Penance , St. Peter wrote canons on the treatment of lapsi who had denied their faith under persecution, which were preserved as part of Eastern canon law. Of his other writings only small fragments remain. In the fourth century, the Churches of Egypt and Alexandria used a redaction of the Septuagint and possibly of the Gospels as well by Hesychius.

Jerome strongly disliked it, accusing Hesychius of having made his own additions to Scripture. He shares his name with one of the martyred bishops whose see was usurped by Meletius, but it is unknown if they were the same person. It claims to have been written by the twelve apostles but was probably written in early fourth-century Egypt.


The high regard in which it was held is indicated by translations from the original Greek into Latin, Syriac, Coptic, Arabic and Ethiopic. The second half contains regulations for the election of bishops, priests, lectors, deacons and widows. Thomas V. Mirus is a pianist living in New York City. He is the director of audio media for CatholicCulture.

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