Ps.-Dionysius, Ecclesiastical Hierarchy 3 [Heil 79].
103. Ps.-Dionysius, Ecclesiastical Hierarchy 3.1 [Heil 82].
104. Ps.-Dionysius, Ecclesiastical Hierarchy 3.12 [Heil 93].
105. Ps.-Dionysius, Ecclesiastical Hierarchy 3.13 [Heil 93]. For Dionysius on the eucharist see the discussion of Golitzin (1994) 194–203.
106. The problem is discussed ibid. 208–14.
107. See the discussion in Louth (1989) 104–9, (2007) 154–73 (quotation at 166).
108. For the episcopal perspective see also Rorem (1989); also Golitzin (1994) 168–77.
109. Fiori (2011) esp. 33f. Cf. Clark (1992), e.g., 247 (on Evagrius).
110. Fiori (2011) 34–38 (using the Syriac text). On Ps.-Dionysius’s departure from Origen on this point see also Golitzin (1994) 283; and for his reframing of Evagrian thought ibid. 322–48, esp. 340f., 346–48 (on the placement of Evagrius’s asceticism within an ecclesial context).
111. For this tension between Stephen and Ps.-Dionysius, between the mystical and the liturgical, see also Arthur (2008) 129–36; cf. also Perczel (2008 [repr. 2009]) 33, who regards Stephen’s treatise as “a radical rethinking of the CD [Corpus Dionysiacum] in terms of Origenistic theology” (but who does not refer to the distinct sacramental imbalance between the two).
112. See Golitzin (1994) 349–92 (demonstrating also the importance of Ephrem, the Book of Steps, and Ps.-Macarius as predecessors to the Areopagite’s sacramental thought).
113. For Sergius’s Syriac translation and its potential importance to reconstructions of Ps.-Dionysius’s original text see Perczel (2000b) and (2008 [repr. 2009]) esp. 32f.
114. Ps.-Zachariah of Mytilene, Chronicle 9.19 [Brooks vol. 2, 136]. See also Perczel (2008 [repr. 2009]) 33f., on the connections between Sergius’s translation and Stephen bar Sudaili, The Book of the Holy Hierotheos 3.
115. See Sergius of Resh‛aina, On the Spiritual Life 116–17 [ed. Sherwood (1961) 148f.; trans. Perczel (2008 [repr. 2009]) 31]. See also Sherwood (1952b). For the Evagrian influence upon Sergius’s thought in this prologue see Guillaumont (1962) 226 with n. 101.
116. See Perczel (2008 [repr. 2009]) 31.
117. See Theodore of Scythopolis, Libellus on the Errors of Origen [PG 86, 231B–236B]. For discussion of Theodore see Diekamp (1899) 125–29; Guillaumont (1962) 151 n. 91; Flusin (1983) 20f.
118. For John’s career and dates see Perrone (1980) 245f.; Flusin (1983) 17–29; Rorem and Lamoreaux (1998) 23–45. Binns (1994) 141f., 247f., places him after Theodore; but see Hombergen (2001) 365 n. 528.
119. Rorem and Lamoreaux (1998) 62–65.
120. PG 4, 548A–B; with Rorem and Lamoreaux (1998) 257, 276.
121. PG 4, 544C; with Rorem and Lamoreaux (1998) 256, 276. Note also the injunction against false ascetics (“Lampetians or Messalians or Adelphians or, to repeat, Marcionists”) at PG 4, 169D, with Golitizin (1994) 357; Rorem and Lamoreaux (1998) 179.
122. Cf., e.g., the critique at PG 4, 172C–176C, 545C; and the positive assessments ibid. 76D–77A, 337D, 549B. For comment see Rorem and Lamoreaux (1998) 39, 44, 56f., and esp. 89–97; also Flusin (1983) 25–28; Perrone (2001) 250f.
123. Hombergen (2001) 366f.
124. See also the apparent correspondences between John’s critique of Evagrius and the anathemas of 553, with the comments of Flusin (1983) 27–29; Rorem and Lamoreaux (1998) 90f.
125. See Flusin (1983) 201–4. It should be noted that Cyril twice uses the Dionysian word hierarchia but not in a Dionysian sense; see Cyril of Scythopolis, Life of Sabas 11 [Schwartz 95] and Life of Cyriacus 3 [Schwartz 224].
126. On stylites in general see Delehaye (1923); Harvey (1988); Sansterre (1989); Frankfurter (1990); Kaplan (2001).
127. Binggeli (2009) 421f.
128. For analysis of the text see the magisterial treatment of Lane Fox (1997); also Hesse (2001); Kaplan (2001); Vivian (2003); Déroche and Lesieur (2010) 283–90.
129. Imperial patronage and friendship: Life of Daniel the Stylite 35, 38, 42, 44, 48, 49, 50 (calling the emperor Leo “inseparable” [achōristos] from Daniel), 51, 54–57, 68. Foreign diplomats: ibid. 51. Political prophecies: ibid. 53, 56, 65, 68, 85, 91. On the quite extraordinarily uncritical attitude of Daniel’s hagiographer toward successive emperors, in particular on the question of doctrine, see Lane Fox (1997) 205–8. On Daniel’s role as prophet and political validator ibid. 222–24.
130. Life of Daniel the Stylite 43 [Delehaye 39–41]. For Gennadius’s deference to the saint see also Life of Daniel the Stylite 58.
131. For these tensions see esp. ibid. 19.
132. Ibid. 70–73.
133. Ibid. 83. It should be noted that I make no claim as to the truth of these vignettes; on which see the comments of Lane Fox (1997) esp. 200f.
134. For an exception see Life of Daniel the Stylite 96. For the saint at the center of the liturgy see also ibid. 58, with Binggeli (2009) 434f.
135. On Symeon and his Life (ca. 600) see van den Ven (1962) vol. 1, 11*–191*; Déroche (1996).
136. Justin II: Life of Symeon the Younger 203, 206–11. It is notable that the author excludes from his narrative the patronage of the emperor Maurice, referred to in Evagrius Scholasticus, Ecclesiastical History 5.21. van den Ven (1962) vol. 1, 92*–96*, 107*f., explains this through ignorance; but cf. Déroche (1996) 73–75, arguing that the author writes under Phocas. It is also possible that the silence reflects a more general ambivalence toward Maurice’s (unpopular) rule.
137. See Life of Symeon the Younger 19, 25, 34. Cf. ibid. 71, where the ghost of Ephraim of Antioch appears to Symeon to recount how much he admired him.
138. See ibid. 132–35. The chronology is confused, since Symeon celebrates the eucharist before explicit mention of his elevation to the priesthood; see ibid. 105, 127.
139. See ibid. 202–5. We should, however, note signs of significant tensions with local ecclesiasts: e.g., ibid. 72, 116, 195, 225, 239.
140. Harvey (1998) 535.
141. Life of Symeon the Younger 35, 112, 135, 256. At ibid. 35 the author claims that the eucharist “vivifies for the safeguard of the soul and the body, for the observance of the commandments, the remission of sins, and the eternal life” [van den Ven 34].
142. Life of Symeon the Younger 105–7.
143. See, e.g., ibid. 17, 37, 39, 121.
144. Ibid. 113 [van den Ven vol. 1, 91–93]. For the physical centrality of Symeon’s column to the church that surrounded it see also the comments of van den Ven (1962) vol. 1, 191*–221*; Binggeli (2009) 433–35.
145. Harvey (1998) 525; cf. P. Brown (1971).
146. For the ordination of stylites see also Binggeli (2009) 436–38. For Symeon the Elder’s submission
