This tranlation is quite literal, very old fashioned, and essential for comparison with the newer Paulist Fathers version by Rorem and Luibheid. In the matter of old school vs. new school I confess to traditionalist leanings. But anyone who wants to know what the author intended needs to come to his or her own conclusions. It is best to learn Greek; second best to have two good translations of opposite tendencies to compare. Parker's (this version) is my favorite, and that of some other seasoned scholars, like Eric Perle. State of the art in the 1890's is worthy to be compared to the state of the art of a century later. To those who find it difficult, I'd add: Not everyone is supposed to read this book; when I first read it, I was not ready for it. Twenty years later I was. If you care about authentic Christian mysticism, this is the founding classic -- whoever wrote it whenever. If you are not ready, you will be bored, perhaps feel contempt, or get a headache. When you are...
Among the finest available translations of St. Dionysius' works. Literal, old fashioned, and at times quaint, it remains a standard of comparison for the more recent and fully annotated but less literal version from the Paulist Fathers. It is less up to date, but no less accurate, and this edition is one of the most attractively bound and presented of this classic translation.
The Kindle version of the complete works of Dionysius the Areopagite is a good fit for a translation dating from the end of the 19th century. I would recommend it only to individuals truly interested in this old translation and the remarks made by the translation and editor in regard to the authorship of Dionysius, the Athenian converted by St. Paul in the first century C.E. Modern scholars now refer to the author of these "works" as Pseudo-areopagite. I am, however, enjoying the reading.
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