Dionysius the Areopagite: The Enigmatic Figure of Christian Mysticism
Dionysius the Areopagite, often referred to as Pseudo-Dionysius to distinguish him from the biblical figure mentioned in Acts 17:34, is one of the most influential yet enigmatic figures in the history of Christian mysticism and theology. The works attributed to him, particularly the Corpus Areopagiticum, have profoundly shaped Christian thought, especially in the areas of mysticism, angelology, and the via negativa, or the “negative way.” This article delves into the life, writings, and impact of Dionysius the Areopagite, drawing on various sources and including quotations to elucidate his legacy.
Historical Context and Identity
The identity of Dionysius the Areopagite remains a subject of scholarly debate. Traditionally, he was believed to be the Athenian convert of St. Paul mentioned in Acts 17:34: “A few men joined him and believed. Among them was Dionysius the Areopagite.” However, modern scholarship identifies the author of the Corpus Areopagiticum as an anonymous Christian theologian of the late 5th or early 6th century, hence the designation “Pseudo-Dionysius.”
According to the historian Jaroslav Pelikan, “the attribution of the Corpus to the Areopagite of Acts was intended to lend apostolic authority to the writings, allowing them to be accepted and integrated into the orthodox Christian tradition” (Pelikan, The Christian Tradition, Vol. 1). This strategic anonymity allowed the writings to exert considerable influence over both Eastern and Western Christianity.
The Corpus Areopagiticum
The Corpus Areopagiticum consists of four primary treatises: The Divine Names, The Mystical Theology, *The Celestial Hierarchy, and *The Ecclesiastical Hierarchy*, along with several letters. These works articulate a complex theological and mystical system, drawing heavily on Neoplatonism, particularly the works of Proclus and Plotinus.
In The Divine Names, Dionysius explores the concept of God through the multiplicity of divine names, emphasizing that these names reveal aspects of the divine while simultaneously veiling the ineffable essence of God. He writes, “The higher we ascend, the more our language becomes restricted, and when we have passed beyond the ascent, we will become silent altogether, and be at one with Him who is indescribable” (The Divine Names, I.5). This passage reflects the profound apophatic theology, or negative theology, that characterizes Dionysian thought, where God is best understood by what He is not, rather than by what He is.
Angelology and Celestial Hierarchies
One of the most enduring contributions of Dionysius is his angelology, as detailed in *The Celestial Hierarchy. He presents a structured vision of the angelic order, divided into three triads, each consisting of three ranks: Seraphim, Cherubim, and Thrones in the first triad; Dominions, Virtues, and Powers in the second; and Principalities, Archangels, and Angels in the third. This hierarchical model influenced Christian theology profoundly, providing a framework that was adopted and expanded upon by theologians such as Thomas Aquinas in his Summa Theologica.
Dionysius writes, “The order of the heavenly beings imitates the divine order, manifesting the divine light to those beneath them, drawing them upwards and illuminating them according to their capacity” (The Celestial Hierarchy, IV.2). This passage illustrates how Dionysius perceived the angelic orders as intermediaries between God and humanity, each rank playing a specific role in the divine economy.
The Mystical Theology and the Via Negativa
The Mystical Theology is perhaps Dionysius’ most influential work, laying the foundation for what would later be known as the via negativa or negative theology. In this brief treatise, Dionysius advocates for an approach to God that transcends all affirmative knowledge, leading the soul into the “divine darkness” where God is experienced beyond all human concepts and categories.
He writes, “Leave behind everything perceived and understood, everything perceptible and understandable, all that is not and all that is, and with your understanding laid aside, strive upwards as much as you can toward union with Him who is beyond all being and knowledge” (The Mystical Theology, I.1). This approach profoundly influenced later mystics, including Meister Eckhart, John of the Cross, and the Cloud of Unknowing author, all of whom embraced the notion that God is ultimately unknowable and that true union with the divine requires a complete renunciation of the intellect.
Influence and Legacy
The influence of Dionysius the Areopagite cannot be overstated. His works were translated into Latin by John Scotus Eriugena in the 9th century, bringing them to the attention of the Western Church. The Dionysian corpus became a cornerstone of medieval scholasticism, influencing theologians like Thomas Aquinas, Bonaventure, and the Cistercian mystics.
The Eastern Orthodox tradition also holds Dionysius in high regard, particularly for his articulation of apophatic theology, which became a defining characteristic of Eastern Christian mysticism. According to Vladimir Lossky, “The apophatic method of Dionysius became the very foundation of Orthodox theology, representing the ultimate recognition that God’s essence remains forever inaccessible to created minds” (Lossky, *The Mystical Theology of the Eastern Church*).
Dionysius the Areopagite, whether or not he was the Athenian convert of St. Paul, remains a pivotal figure in Christian thought. His blending of Christian doctrine with Neoplatonic philosophy created a theological synthesis that has deeply influenced both Eastern and Western Christian traditions. Through his works on the divine names, celestial hierarchies, and the mystical path to God, Dionysius laid the groundwork for a mystical tradition that continues to inspire theologians, mystics, and philosophers to this day.
His writings invite readers to approach the divine with humility and reverence, recognizing the limitations of human understanding and the ultimate mystery of God. As Dionysius himself reminds us, “God is known in all things and apart from all things; and He is known through knowledge and through unknowing” (The Divine Names, VII.3). It is in this paradox of knowing and unknowing that the legacy of Dionysius the Areopagite endures.
Here are the sources cited in the article on Dionysius the Areopagite:
1. Pelikan, Jaroslav.The Christian Tradition: A History of the Development of Doctrine, Volume 1: The Emergence of the Catholic Tradition (100-600).* University of Chicago Press, 1971.
– This source provides an overview of the early Christian tradition and discusses the significance of attributing the Corpus Areopagiticum to Dionysius the Areopagite.
2. Pseudo-Dionysius the Areopagite. The Divine Names and *The Mystical Theology. Translated by Colm Luibheid, Paulist Press, 1987.
– These are the primary texts of Dionysius where key quotations were taken from, particularly his discussions on apophatic theology and the divine names.
3. Lossky, Vladimir. The Mystical Theology of the Eastern Church.* St. Vladimir’s Seminary Press, 1957.
– Lossky’s work is crucial for understanding the impact of Dionysian apophatic theology on Eastern Orthodox thought.
4. Dionysius the Areopagite. The Celestial Hierarchy.* In *The Complete Works of Dionysius the Areopagite, Translated by John Parker, 2009.
– This text provides the hierarchical structure of the angelic orders and the relevant quotations used in the article.
These sources can provide further in-depth reading on the subject of Dionysius the Areopagite and his influence on Christian mysticism.