[Footnote 160: E.g., [Greek: katharsis, phôtismos, myêsis, epopteia, theôsis; hierotelestai] and [Greek: mystagôgoi] (of the bishops), [Greek: phôtistikoi] (of the priests), [Greek: kathartikoi] (of the deacons).] [Footnote 161: [Greek: hyperousios aoristia--hyper noun hynotês--henas henopoios hapasês henados--hyperousios ousia kai nous anoêtos kai logos arrêtos--alogia kai anoêsia kai anônymia--auto de mê on ôs pasês ousias epekeina.]] [Footnote 162: [Greek: oudemia ê monas ê trias exagei tên hyper panta krypsiotêta tês hyper panta hyperousiôs hyperousês hypertheotêtos.]] [Footnote 163: [Greek: monas estai pasês dyados archê] is stated by Dionysius as an axiom.] [Footnote 164: See especially Bradley's _Appearance and Reality_, some chapters of which show a certain sympathy with Oriental speculative Mysticism. The theory set forth in the text must not be confounded with true pantheism, to which every phenomenon is equally Divine as it stands. See below, at the end of this Lecture.] [Footnote 165: See _De Div. Nom._ iv. 8; xi. 3.] [Footnote 166: Dionysius distinguishes _three_ movements of the human mind--the _circular_, wherein the soul returns in upon itself; the _oblique_, which includes all knowledge acquired by reasoning, research, etc.; and the _direct_, in which we rise to higher truths by using outward things as symbols. The last two he regards as inferior to the "circular" movement, which he also calls "simplification" [Greek: haplôsis].] [Footnote 167: The highest stage (he says) is to reach [Greek: ton hyperphôton gnophon kai di' ablepsias kai agnôsias idein kai gnônai].] [Footnote 168: [Greek: tolmôsa theoplasia] and [Greek: paidariôdês phantasia] are phrases which he applies to Old Testament narratives.] [Footnote 169: As a specimen of his language, we may quote [Greek: esti de ekstatikos ho theios erôs, ouk eôn eautôn einai tous erastas, alla tôn erômenôn] (_De Div. Nom_. iv. 13).] [Footnote 170: I am inclined to agree with Dr. Bigg (_Bampton Lectures_, Introduction, pp. viii, ix), that Dionysius and the later mystics are right in their interpretation of this passage. Bishop Lightfoot and some other good scholars take it to mean, "My earthly affections are crucified." See the discussion in Lightfoot's edition of Ignatius, and in Bigg's Introduction. I am not aware how the vindicators of "Dionysius" explain the curious fact that he had read Ignatius!] [Footnote 171: See Harnack, vol. iii. pp. 242, 243. St. Augustine accepts this statement, which he repeats word for word.] [Footnote 172: Compare also Hooker: "Of Thee our fittest eloquence is silence, while we confess without confessing that Thy glory is unsearchable and beyond our reach."]