11

M.-J. Congar. Cit. cit., p. 47.

12

K. Barth. L'Eglise et les eglises. OEcumenica, III, № 2, juillet 1936.

13

The Scholia or commentaries on the Corpus Dionysiacum attributed to St. Maximus are largely the work of John of Scythopolis (c. 530-540), whose notes were merged by Byzantine scribes with those of St. Maximus the Confessor. The text of the Scholia is an interweaving in which it is almost impossible to single out the part belonging to St. Maximus. Cm. on this issue of the research of S. Epifanovich: Materials for the study of the life and work of St. Maxim the Confessor. Kiev, 1917, and the article by P. von Balthasar. Das Scholienwerk des Johannes von Scythopolis, Scholastik, XV (1940), SS. 16-38.

14

Koch considers the Areopagitica to be a forgery dating back to the end of the fifth century. N. Koch. Pseudo-Dionisius Areopagita in seinen Beziehungen zum Neoplatonismus und Misterienwesen. Forsch. z. christl. Litter, a. Dogmengeschichte, t. 86, Bd. 1. Hefle 1, 2. Meinz, 1900. The same date is taken by Bardenhewer in the Patrologie. Paris, 1905.] P. J., Stigimayr tries to identify the "pseudo-Dionysius" with Severus of Antioch, a Monophysite of the sixth century: "Der sogennante Dionysius Areopagita und Severus von Antiochien." Scholastik, III (1928). Criticizing this opinion, R. Devreesse dates the compilation of Dionysius' works to an earlier time, before 440: "Denys l'Areopagite et Severe d'Anlioche". Archives d'histoire doctrinale et litteralre du moyen age, IV, 1930. M.-Ch. Puech insists on the attribution of the Areopagiticus to the end of the fifth century: "Liberatus de Carthage et la date de l'apparition des écrits dionysiens". Annaaire de l'Ecole des Hautes Etudes, section des sciences religieuses, 1930-1931. Bishop. Athenagoras considers Dionysius to be a "pseudo-Areopagite" disciple of St. Clement of Alexandria and identifies him with Dionysius the Great, bishop of Alexandria (mid-third century); and finally, P. Ceslas Rera, in his article Denys le Mystique et la θεομεχιε. Revue des sciences philosophiqaes et theologiqaes, XXV, 1936, finds in the writings of Dionysius the influence of the Cappadocian school and tries to attribute them to an unknown disciple of St. Basil the Great.

15

PG, t. 3, col. 1065.

16

Quaestiones disputatae, qu. VII, a. 5.

17

The treatise "On Mystical Theology" is published in Migne, PG, vol. 3, col. 997-1048. French translation (very inaccurate) by Monsignor Darcoy, Paris, 1.845, reprinted in 1938. O'Euvres completes du pseudo-Denys l'Areopagite, in "Bibliothèque philosophique", Aubier, 1943.