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Translated by John Parker
St Dionysius the Areopagite Resources Online and in Print
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39 Pages
Page 21
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.
Reference address : https://www.elpenor.org/dionysius-areopagite/ecclesiastical-hierarchy.asp?pg=21
