Fortunately Dionysian theology has had practically no effect upon such central texts as the baptismal prayer and Eucharistic canons. It served principally to develop and explain the extremely rich fringes with which Byzantium now adorned the central sacramental actions of the Christian faith, without modifying its very hear, and thus leaving the door open to authentic liturgical and sacramental theology which would still inspire the mainstream of Byzantine spirituality. (John Meyendorff, Byzantine Theology: historical trends and doctrinal themes, 30-31)
So, according to John Meyendorff, the impact of the Neoplatonic Pseudo-Dionysian error in Eastern Orthodoxy is seen in its liturgy and view of the sacraments, and thus presumably into its view of icons? I guess that is why the liturgy must re-enact the celestial hierarchy.
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