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Dionysius the Areopagite

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For the 5th–6th-century figure, see Pseudo-Dionysius the Areopagite.

Saint

Dionysius the Areopagite
Mosaic of Dionysius in Hosios Loukas monastery
Hieromartyr and Bishop of Athens
Born1st century AD
Died1st century AD
Venerated in
Feast
AttributesVested as a bishop, holding a Gospel Book
PatronageAthens, Crotone, Jerez de la Frontera and Ojén

Dionysius the Areopagite (/daɪəˈnɪsiəs/; Ancient Greek: Διονύσιος ὁ Ἀρεοπαγίτης Dionysios ho Areopagitēs) was an Athenian judge at the Areopagus Court in Athens, who lived in the first century. A convert to Christianity, he is venerated as a saint by multiple denominations.

Life

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Dionysius the Areopagite with Thomas Aquinas, Madonna and the Child. Madonna and Child Enthroned between Angels and Saints by Domenico Ghirlandaio 1486.
Διονυσίου του Αρεοπαγίτου, τα σωζόμενα πάντα, or Sancti Dionysii Areopagitæ, opera omnia quæ extant [All extant works of Dionysius the Areopagite] (Venice: Antonio Zatta, 1756)

As related in the Acts of the Apostles (Acts 17:34), he was converted to Christianity by the preaching of Paul the Apostle,[2] being first stirred to Christian doctrine by Paul's sermon at the Areopagus:

Howbeit certain men clave unto him, and believed: among the which was Dionysius the Areopagite, and a woman named Damaris, and others with them.

After his conversion, Dionysius became the first Bishop of Athens,[3] though he is sometimes counted as the second after Hierotheus. He is venerated as a saint in the Catholic and the Eastern Orthodox churches. He is the patron saint of Athens and is venerated as the protector of judges and the judiciary. His memory is celebrated on October 3.[4]

Martyrdom of Saint Dionysios in the Menologion of Basil II (11th Century)

Historic controversy

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By the early-sixth century, the Corpus Dionysiacum, a collection of four philosophical-theological treatises that "adapted and transformed" Neoplatonic categories into Christian mystical thought,[5] was being explicitly used and attributed to the first-century Areopagite "by just about all parties in the Christian east" (Chalcedonians, Miaphysites, and Nestorians)[6]. The historical origins of the documents and identity of the author are somewhat unclear before this period and have therefore been subjected to extensive historical and literary scrutiny.

Most scholars adopt a critical view of the writer as Pseudo-Dionysius the Areopagite.[7] Debate within Dionysian scholarship typically presupposes inauthenticity and explores possible motives for the fictional attribution—whether as an act of honorific memorialization or strategic deception.[8][9][10] The principal argument concerns the writer’s dependence on the language and thought of the fifth-century philosopher Proclus, first demonstrated in articles by Hugo Koch and Joseph Stiglmayr at the turn of the twentieth century.[11][12] This position has become so widely accepted that a terminus post quem for the corpus is commonly set at Proclus’ death in 485.[13] Additional evidence cited against authenticity includes a lack of early testimony; the earliest historical mentions since the initial objections having mildly shifted from Pope Gregory I in the late sixth century[14] to Severus of Antioch in the early sixth century.[15] Further grounds for doubt include anachronistic sacramentology, Christology, and liturgiology—notably, implausibly early references to church buildings and Dormition traditions, along with prematurely articulated doctrines of the hypostatic union.[16]

Some modern scholars, including recent contributor Evangelos Nikitopoulos,[17][18] Romanian professor Dumitru Stăniloae,[19][20] and English translator John Parker,[21] argue in favor of a traditional composition date in the late first to early second century. Their case draws upon harmonizations with alleged anachronisms,[22] contemporary lexical parallels and idiosyncrasies,[23] and internal literary and historical consistency.[24][25] Most significant are the pre-Proclean references to the corpus by figures such as John Chrysostom and Juvenal of Jerusalem, and especially by members of the Alexandrian tradition—Pantaenus, Origen, Gregory Nazianzus, and Jerome—who demonstrate familiarity with the Corpus Dionysiacum.[26] Even Proclus himself, who admitted to "summariz[ing] the observations rightly made... by some of our predecessors"[27] such as Origen,[28] appears to cite an external source for the euphemism "flowers and supersubstantial lights"[29]—a phrase explicitly found only in Dionysius.[30] Linguistic analyses further suggest that nearly two-thirds of Dionysius' terminology lacks precedent in any known pre-sixth-century Christian or Neoplatonic text, while another quarter can be traced to ante-Nicene philosophical sources such as Platonic dialogues.[31][32][33][34] Nikitopoulos argues that this primitive theological vocabulary aligns with the intellectual profile reconstructed for another second-century Eastern convert with a pagan Greek education: Justin Martyr.[35]

Scholia addressing the authenticity of the Corpus Dionysiacum began as early as the late sixth century, with positive reception by John of Scythopolis[36] and Maximus the Confessor.[37] On the conciliar stage, the Fathers of the Council of Chalcedon (451),[38] Lateran (649),[39] Constantinople III (680–681),[40] and Nicaea II (787)[41] all cited Dionysius as an apostolic authority, invoking his writings in support of Mariology, Christology, and Iconography. Throughout the Middle Ages, the corpus remained deeply influential in both East and West, with figures such as John of Damascus, Hilduin of Paris, Photius of Constantinople, and Hugh of Saint Victor regularly appealing to Dionysius as a source of theological and mystical insight. The Areopagite ranked among the most frequently cited Patristic authorities by eminent theologians Thomas Aquinas and Gregory Palamas. Apart from minor debates alluded to by Maximus and Photius,[42] the corpus enjoyed virtually uncontested acceptance throughout the first and early second millennium. This stability was only disrupted in the fifteenth century, when Renaissance humanists Lorenzo Valla and Erasmus,[43] along with Reformer Martin Luther,[44] mounted the first major challenges to its authenticity,[45] ultimately leading to the prevailing modern academic consensus of pseudonymity by the late-nineteenth century.

Hilduin’s ninth-century Passio S. Dionysii mistakenly identified Dionysius with the martyred third-century bishop Dionysius of Paris, a conflation generally rejected by contemporary readers and universally dismissed by modern scholars. [46][47]

Modern references

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In Athens there are two large churches bearing his name, one in Kolonaki on Skoufa Street, while the other is the Catholic Metropolis of Athens, on Panepistimiou Street. The pedestrian walkway around the Acropolis, which passes through the rock of the Areios Pagos, also bears his name.

Dionysius is the patron saint of the Gargaliani of Messenia, as well as in the village of Dionysi in the south of the prefecture of Heraklion. The village was named after him and is the only village of Crete with a church in honor of Saint Dionysios Areopagitis.

See also

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References

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  1. ^ Domar: The calendrical and liturgical cycle of the Armenian Apostolic Orthodox Church, Armenian Orthodox Theological Research Institute, 2002, p. 528.
  2. ^ "Dionysius The Areopagite". Encyclopedia Britannica.
  3. ^ Eusebius, Historia Ecclesiae III: iv
  4. ^ "Dionysios the Areopagite - Greek Orthodox Archdiocese of America". www.goarch.org. Retrieved 4 October 2018. Martyrologium Romanum, editio typica altera (Vatican City: Typis Vaticanis, 2004).
  5. ^ Suchla, B. R. (2022). The Dionysian Corpus. In M. Edwards, D. Pallis, & G. Bechtle (Eds.), The Oxford Handbook of Dionysius the Areopagite (p. 18). Oxford University Press.
  6. ^ Rorem, P., & Lamoreaux, J. C. (1998). John of Scythopolis and the Dionysian Corpus: Annotating the Areopagite (p. 11). Oxford University Press.
  7. ^ Wear, S. (2024). Pseudo-Dionysius the Areopagite. In E. N. Zalta & U. Nodelman (Eds.), The Stanford Encyclopedia of Philosophy (Spring 2024 Edition). Stanford University. Retrieved from https://plato.stanford.edu/entries/pseudo-dionysius-areopagite/#Persona
  8. ^ Kharlamov, V. (2019). The authorship of the Pseudo-Dionysian corpus: A deliberate forgery or clever literary ploy? New York, NY: Routledge.
  9. ^ Perczel, I. (2008). The earliest Syriac reception of Dionysius. Modern Theology, 24(4), 557–572. https://doi.org/10.1111/j.1468-0025.2008.00485.x
  10. ^ von Balthasar, H. U. (1984). Denys. In The glory of the Lord: A theological aesthetics (Vol. 2, A. Louth, F. McDonagh, & B. McNeil, Trans., pp. 144–210). New York, NY: Crossroad Publishing.
  11. ^ Koch, H. (1895). Proklus als Quelle des Pseudo-Dionysius Areopagita in der Lehre vom Bösen. Philologus, 54(18[5]), 438–454.
  12. ^ Stiglmayr, J. (1895). Der Neuplatoniker Proclus als Vorlage des sog. Dionysius Areopagita in der Lehre vom Übel. Historisches Jahrbuch, 16, 253–273, 721–748.
  13. ^ Rorem, P., & Lamoreaux, J. C. (1998). John of Scythopolis and the Dionysian corpus: Annotating the Areopagite (p. 8). Oxford, UK: Clarendon Press, Oxford University Press.
  14. ^ Robichaud, D. J.-J. (2022). Valla and Erasmus on the Dionysian Question. In M. B. Parmentier, D. C. Baynes, & J. A. Cotton (Eds.), The Oxford Handbook of Dionysius the Areopagite (pp. 495ff). Oxford University Press.
  15. ^ Suchla, B. R. (2022). The Dionysian Corpus. In M. Edwards, D. Pallis, & G. Bechtle (Eds.), The Oxford Handbook of Dionysius the Areopagite (p. 18). Oxford University Press.
  16. ^ Ephrem apud Photius, Bibliotheca, no. 229 (Immanuel Bekker, ed., [Berlin: 1824], vol. 1, p. 255b.21–22). Photius vaguely mentions anonymous critics, possibly iconoclasts, who argued that the ecclesiastical rites did not fully develop until after the first century.
  17. ^ Nikitopoulos, E., & Truglia, P. C. (2024). In defense of the authenticity of the Dionysian corpus (I). Revista Teologică, 105(1), 5–21.
  18. ^ Nikitopoulos, E., & Truglia, P. C. (2024). In defense of the authenticity of the Dionysian corpus (II). Revista Teologică, 106(2), 5–33.
  19. ^ Stăniloae, D. (1996). Sfântul Dionisie Areopagitul: Opere complete și școlile Sfântului Maxim Mărturisitorul (pp. 7–13). Bucharest: Paideia.
  20. ^ Sani‑Dopoulos, J. (2009). The Dionysian Authorship of the “Corpus Areopagiticum” According to Fr. Dumitru Stăniloae. Mystagogy Resource Center. Retrieved from https://www.johnsanidopoulos.com/2009/10/apostolic-authorship-of-corpus.html
  21. ^ Parker, J. (1897). Dionysius the Areopagite, works (pp. 6–7, 123–126). Retrieved from https://www.ccel.org/ccel/d/dionysius/works/cache/works.pdf
  22. ^ Divine institution of threefold mono-episcopal structure [Ecclesiastical Hierarchy 1.2, 2.2.6, 3.2] is taken for granted in the Ignatius Corpus; pre-Nicene use of hypóstasis for person instead of nature [Divine Names 1.4, 2.4–5, 2.11] is prevalent in Origen, Clement of Alexandria, and Philo; clerical tonsures [Ecclesiastical Hierarchy 6.2] are evidenced in both Old Testament (Num 6:18) and New Testament (Acts 18:18) religious vows
  23. ^ The uncommon word therapeút, which shifted in meaning after post-Nicene desert ascetic traditions, is only specifically used to link monastic life with the divine monad in Philo of Alexandria and Dionysius; leitourgói (from Heb 1:14) is strangely used for the third order of the clergy, as if the standard designation diákonos was not yet custom; incarnational theology rarely employs the standard Nicene term enanthrṓpēsis, instead opting for odd phrases including andrikēn zōēn ("manly life"), anthrōpikē theourgia ("human divine-work"), and even anthrōpikōs ousiōthenta ("taking substance humanly").
  24. ^ Attic form of Athenian dialect; second sophistic rhetoric (only prevalent from the mid-first century to the early-third century); interest in apathetic theology; highly stylized prose.
  25. ^ Intimate acquaintance with and strong opposition to Simon Magus's doctrine; interaction with the author and contents of the Clementine Homilies; writes only to early Christians living near Athens (Apostle John; Timothy; Polycarp).
  26. ^ Anthony Pavoni and Evangelos Nikitopoulos, The Life of Saint Dionysius the Areopagite. Scriptorium Press: Montreal, 2023, 14–180.
  27. ^ On the Existence of Evils, 196/57.
  28. ^ Platonic Theology, Book II.4.
  29. ^ Procli Commentarii in Parmenidem Platonis, Book VI.16 – "as one has said".
  30. ^ Divine Names 2.7. In one of the Proclean manuscripts, a later scribe has even added a marginal note at this point: "Mark you: it is from the Great Dionysius".
  31. ^ Sassi, N. (2017). Le fonti del lessico teologico del De Mystica Theologia dello Pseudo-Dionigi Areopagita. Textual Cultures, 11(1–2), 130–171.
  32. ^ Sassi, N. (2018). Le fonti del lessico teologico delle Epistole dello Pseudo-Dionigi Areopagita. Lexicon Philosophicum, 6, 69–115.
  33. ^ Jahn, A. (1889). Dionysiaca: sprachliche und sachliche Platonische Blüthenlese aus Dionysius, dem sogenannten Areopagiten. Altona/Leipzig: Verlag Von A.C. Reher.
  34. ^ Corsini, E. (1962). Il trattato De Divinis Nominibus dello Pseudo-Dionigi. [Publication city and publisher not specified].
  35. ^ Nikitopoulos, E., & Truglia, P. C. (2024). In defense of the authenticity of the Dionysian corpus (II). Revista Teologică, 106(2), 7.
  36. ^ Rorem, P., & Lamoreaux, J. C. (1998). John of Scythopolis and the Dionysian Corpus: Annotating the Areopagite (p. 7-17). Oxford University Press.
  37. ^ Maximus the Confessor, Scholia in Dionysii Areopagitae Opera, in Patrologia Graeca, vol. 4, col. 15–576
  38. ^ Third Book of the Euthymiac History, as quoted in John of Damascus, Second Homily on the Dormition of the Virgin Mary, in Patrologia Graeca, vol. 96, col. 748–752
  39. ^ Price, R. (2014). The Acts of the Lateran Synod of 649. Liverpool University Press, pp. 216–217.
  40. ^ Hefele, C. J. (1896). A history of the councils of the Church (Vol. 5, W. R. Clark, Trans.). Edinburgh: T. & T. Clark, p. 153.
  41. ^ Price, R. (2018). The Acts of the Second Council of Nicaea (787). Liverpool University Press, pp. 211–212, 471, 612.
  42. ^ Ephrem apud Photius, Bibliotheca, no. 229 (Immanuel Bekker, ed., [Berlin: 1824], vol. 1, p. 255b.21–22).
  43. ^ Robichaud, D. J.-J. (2022). Valla and Erasmus on the Dionysian question. In M. B. Parmentier, D. C. Baynes, & J. A. Cotton (Eds.), The Oxford handbook of Dionysius the Areopagite (pp. 495ff). Oxford University Press.
  44. ^ Martin Luther, On the Babylonian Captivity of the Church, sections 7.4–6, 8.3.
  45. ^ Anthony Pavoni and Evangelos Nikitopoulos, The Life of Saint Dionysius the Areopagite, 2nd ed. (Montreal: Scriptorium Press, 2024), 9–16.
  46. ^ Perczel, I. (2015). Dionysius the Areopagite. In K. Parry (Ed.), The Wiley Blackwell companion to patristics (p. 315). Wiley Blackwell.
  47. ^ Orthodox Church in America. (2015). Hieromartyr Dionysius of Paris, Bishop. Retrieved from https://www.oca.org/saints/lives/2015/10/09/102915-hieromartyr-dionysius-of-paris-bishop

Further reading

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  • Ælfric of Eynsham (1881). "Of Saint Dionysius" . Ælfric's Lives of Saints. London, Pub. for the Early English text society, by N. Trübner & co.
  • Chapman, Henry Palmer (1909). "St. Dionysius" . In Herbermann, Charles (ed.). Catholic Encyclopedia. Vol. 5. New York: Robert Appleton Company.
  • Alexander Weiß, Soziale Elite und Christentum. Studien zu ordo-Angehörigen unter den frühen Christen, Berlin/Boston, De Gruyter, 2015, pp. 80–101.
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Catholic Church titles
Preceded by
New creation or Hierotheos
 Bishop of Athens Succeeded by
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