NOTE: Brackets [-], {-}, bold and red
print are mine. Dwayne
The Celestial Hierarchy:
Dionysius the Areopagite
THE CELESTIAL HIERARCHY
CHAPTER I
To my fellow-presbyter Timothy, Dionysius the Presbyter.
That every divine illumination, while going forth with love in
various ways to the objects of its forethought, remains one. Nor is
this all: it also unifies the things illuminated.
'Every good gift and every perfect gift is from above and comes
down from the Father of Lights.' [James 1:17]
Moreover, every divine procession of radiance from the Father,
while constantly bounteously flowing to us, fills us anew as though
with a unifying power, by recalling us to things above, and leading
us to the unity of the Shepherding Father and to the Divine One. For
from Him and into Him are all things, as is written in the holy
Word.
Calling then upon Jesus [the good Word], the Light of the Father, the Real and True,
'Which lights every man that comes into the world, by whom we
have access to the Father,' the Origin of Light, let us raise our
thought, according to our power, to the illumination of the most
sacred doctrines handed down by the Fathers, and also as far as we
may let us contemplate the Hierarchies of the Celestial Intelligences
revealed to us by them in symbols for our up-liftment: and admitting
through the spiritual and unwavering eyes of the mind the original
and super-original gift of Light of the Father who is the Source of
Divinity, which shows to us images of the all-blessed Hierarchies of
the Angels in figurative symbols, let us through them again strive
upwards toward Its primal ray. For this Light can never be deprived
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of Its own intrinsic unity, and although in goodness It becomes
many-ness [by way of allegory, metaphor, parable, symbolism etc..]
and proceeds into manifestation for the uplifting of those
creatures governed by Its providence, yet It abides eternally within
Itself in changeless sameness, firmly established in Its own unity,
and elevates to Itself, according to their capacity, those who turn
towards It, uniting them in accordance with Its own unity. For by
that first divine ray we can be enlightend only insofar as It is hidden
by all-various holy veils [as mentioned in above brackets] for our up-liftment, and fittingly tempered to
our natures by the Providence of the Father.
Wherefore that first institution [image] of the sacred rites, judging it worthy
of a super mundane copy of the Celestial Hierarchies, gave us our
most holy hierarchy, and described that spiritual Hierarchy in
material terms and in various compositions of forms so that we
might be led, each according to his capacity, from the most holy
imagery to formless [carnal to spiritual], unific, elevative principles and assimilations.
For the mind can by no means be directed to the spiritual
presentation and contemplation of the Celestial Hierarchies unless it
use the material guidance suited to it, accounting those beauties
which are seen to be images of the hidden beauty, the sweet incense
a symbol of spiritual dispensations, and the earthly lights a figure of
the immaterial [spiritual] enlightenment. Similarly the details of the sacred
teaching correspond to the feast of contemplation in the soul, while
the ranks of order on earth reflect the Divine Concord and the
disposition of the Heavenly Orders. The receiving of the most holy
Eucharist symbolizes our participation of Jesus; and everything else
delivered in a super mundane manner to Celestial Natures is given to
us in symbols.
To further, then, the attainment of our due measure of deification,
the loving Source of all mysteries, in showing to us the Celestial
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Hierarchies, and consecrating our hierarchy as fellow ministers,
according to our capacity, in the likeness of their divine ministry,
depicted those super celestial Intelligences in material images in the
inspired writings of the sacred Word so that we might be guided
through the sensible to the intelligible, and from sacred symbols to
the Primal Source of the Celestial Hierarchies [this reminds me of where
"the truth of the Word hath more abounded through the lie].
CHAPTER II
That Divine and Celestial matters are fittingly revealed even through
unlike symbols
I consider, then, that in the first place we must explain our
conception of the purpose of each Hierarchy and the good conferred
by each upon its followers; secondly we must celebrate the Celestial
Hierarchies as they are revealed in the Scriptures; and finally we
must say under what holy figures the descriptions in the sacred
writings portray those Celestial Orders, and to what kind of purity
we ought to be guided through those forms lest we, like the many,
should impiously suppose that those Celestial and Divine
Intelligences are many-footed or many-faced beings, or formed with
the brutishness of oxen, or the savageness of lions, or the curved
beaks of eagles, or the feathers of birds, or should imagine that they
are some kind of fiery wheels above the heavens, or material thrones
upon which the Supreme Deity may recline, or many-coloured
horses, or commanders of armies, or whatever else of symbolic
description has been given to us in the various sacred images of the
Scriptures.
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Theology, in its sacred utterances concerning the formless
Intelligences, does indeed use poetic symbolism, having regard to
our intelligence, as has been said, and providing a means of ascent
fitting and natural to it by framing the sacred Scriptures in a manner
designed for our up-liftment.
But someone may prefer to regard the Divine Orders as pure and
ineffable in their own natures, and beyond our power of vision, and
may consider that the imagery of the Celestial Intelligences in the
Scriptures does not really represent them, and is like a crude
dramatization of the celestial names: and he may say that the
theologians, in depicting wholly incorporeal natures under bodily
forms should, as far as possible, make use of fitting and related
images, and represent them by the most exalted, incorporeal and
spiritual substances amongst ourselves, and should not endue the
Celestial and Godlike Principles with a multitude of low and earthly
forms. For the one would contribute in a higher degree to our ascent
by dissociating incongruous images from the descriptions of
Super mundane Natures, while the other impiously outrages the
Divine Powers, and leads our minds into error [sin- imagery] when -we dwell
upon such unholy compositions [ie., the literal interpretations]. For we might even think that the
super celestial regions are filled with herds of lions and horses, and
re-echo with roaring songs of praise, and contain flocks of birds and
other creatures, and the lower forms of matter, and whatever other
absurd, spurious, passion-arousing and unlike forms the Scriptures
use in describing their resemblances.
Nevertheless, I think that the investigation of the truth shows the
most holy wisdom of the Scriptures in the representations of the
Celestial Intelligences which makes the most perfect provision in
each case, so that neither is dishonour done to the Divine Powers (as
they may be called), nor are we bound more passionately to earth by
the meanness and baseness of the images [images - there
again; "the lie", the dead letter, the law - the devil or the deceiver,
etc.].
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For it might be said that the reason for attributing shapes to that which is above
shape, and forms to that which is beyond form, is not only the
feebleness of our intellectual power which is unable to rise at once to
spiritual contemplation, and which needs to be encouraged by the
natural and suitable support and up-liftment which offers us forms [images]
perceptible to us of formless and supernatural contemplations, but it
is also because it is most fitting that the secret doctrines, through
ineffable and holy enigmas, should veil and render difficult of
access for the multitude the sublime and profound truth of the
supernatural Intelligences. For, as the Scripture declares, not
everyone is holy, nor have all men [minds] knowledge.
Again, if anyone condemns these representations as incongruous,
suggesting that it is disgraceful to fashion such base images [1 Corinthians 1:24-31 and Daniel, 4:17] of the
divine and most holy Orders, it is sufficient to answer that the most
holy Mysteries are set forth in two modes: one, by means of similar
and sacred representations akin to their nature, and the other through
unlike forms designed with every possible discordance and
difference. For example, the mystical traditions of the enlightening
Word sometimes celebrate the Sublime Blessedness of the
Superessential ONE as Word, and Wisdom, and Essence;
proclaiming the Intellect and Wisdom of God both essentially, as the
Source of being, and also as the true Cause of existence; and they
make It equivalent to Light, and call It Life.
Now although such sacred forms are more venerable, and seem in
one sense to surpass the material presentation, even so they fail to
express truly the Divine Likeness which verily transcends all
essence and life, and which no light can fully represent; for an other
word and wisdom is incomparably below It. But at other times It is
extolled in a super mundane manner in the same writings, where It is
named Invisible, Infinite and Unbounded, in such terms as
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indicate not what It is, but what It is not: for this, in my judgment, is
more in accord with Its nature, since, as the Mysteries and the
priestly tradition suggested, we are right in saying that It is not in the
likeness of any created thing, and we cannot comprehend Its
superessential, invisible and ineffable Infinity. If, therefore, the
negations in the descriptions of the Divine are true, and the
affirmations are inconsistent with It, the exposition of the hidden
Mysteries by the use of unlike symbols accords more closely with
That which is ineffable.
Accordingly this mode of description in the holy writings honours,
rather than dishonours, the Holy and Celestial Orders by revealing
them in unlike images, manifesting through these their supernal
excellence, far beyond all mundane things. Nor, I suppose, will any
reasonable man deny that discordant figures uplift the mind more
than do the harmonious, for in dwelling upon the nobler images, it
is probable that we might fall into the error of supposing that the
Celestial Intelligences are some kind of golden beings, or shining
men flashing like lightning, fair to behold, or clad in glittering
apparel, raying forth harmless fire, or with such other similar forms
as are assigned by theology to the Celestial Intelligences [reminds me of Romans chapter eight where in essence he states; "The very thing I thought would save me slew me". But lest this thing befall those whose mind has conceived nothing higher
than the wonders of visible [outer] beauty, the wisdom of the venerable
theologists, which has power to lead us to the heights, reverently
descends to the level of the inharmonious dissimilitudes, not
allowing our irrational nature to remain attached to those unseemly
images, but arousing the upward-turning part of the soul, and
stimulating it through the ugliness of the images; since it would
seem neither right nor true, even to those who cling to earthly
things, that such low forms could resemble those super celestial and
divine contemplations. Moreover, it must be borne in mind that no
single existing thing is entirely deprived of participation in the
Beautiful, for, as the true Word says, all things are very beautiful
["The darkness and the light are both alike to thee". Psalm 139].
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Holy contemplations can therefore be derived from all things, and
the above-named incongruous similitude's can be fashioned from
material things to symbolize that which is intelligible and intellectual,
since the intellectual has in another manner what has been attributed
differently to the perceptible. For instance, passion in irrational
creatures arises from the impulse of appetency, and their passion is
full of all irrationality; but it is [otsing..?] unlike images, we speak of
desire in connection with Intellectual Beings we must understand by
this a divine love of the Immaterial [non-image], above reason and mind, and an
enduring and unshakable superessential longing for pure and
passionless contemplation, and true, sempiternal [?], intelligible
participation in the most sublime and purest Light, and in the eternal
and most perfect Beauty. And incontinence we must understand as
that which is intense and unswerving and irresistible because of its
pure and steadfast love of the Divine Beauty, and the undeviating
urge towards That which most truly is to be desired [meaning that "spiritual" understanding of scripture that reveals no contradiction - in any way].
In the case of the irrational or the insensitive things, such as brutes
among living creatures, or inanimate objects, we rightly say that
these are deprived of reason, or of sense-perception. But we
fittingly proclaim the sovereignty, as Supermundane Beings, of the
immaterial and intellectual Natures over our discursive and corporeal
reasoning and sense-perceptions, which are remote from those
Divine Intelligences.
It is therefore lawful to portray Celestial Beings in forms drawn
from even the lowest of material things which are not discordant
since they, too, having originated from That which is truly beautiful,
have throughout the whole of their bodily constitution some vestiges
of Intellectual Beauty, and through these we may be led to
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immaterial Archetypes; the similitude's being taken, as has been said,
dissimilarly, and the same things being defined, not in the same
way, but harmoniously and fittingly, in the case both of intellectual
and sensible natures [Hosea 12:10].
We shall see that the theologians mystically employ symbolical
explanations not only in the case of the Celestial Orders, but even
for the presentation of the Deific Principles themselves. And
sometimes they celebrate Deity Itself with lofty symbolism as the
Sun of justice, as the Morning Star rising mystically in the mind, or
as Light shining forth unclouded and intelligibly; and sometimes
they use images of things on earth, such as fire flashing forth with
harmless flame, or water affording abundance of life symbolically
flowing into a belly and gushing out in perpetually overflowing
rivers and streams.
The lowest images are also used, such as fragrant ointment, or the
corner-stone, and they even give It the forms of wild animals and
liken It to the lion and panther, or name It a leopard, or a raging bear
bereaved of its young. I will add, furthermore, that which appears
most base and unseemly of all, namely that some renowned
theologians have represented It as assuming the form of a worm .
Thus all those who are wise in divine matters, and are interpreters of
the mystical revelations, set apart in purity the Holy of Holies from
the uninitiated and unpurified, and prefer incongruous symbols for
holy things, so that divine things may not be easily accessible to the
unworthy, nor may those who earnestly contemplate the divine
symbols dwell upon the forms themselves as the final truth [i.e.., hiding it from the wise to reveal it to babes etc.].
Therefore we may celebrate the Divine Natures through the truest
negations and also by the images of the lowest things in contrast
with their own Likeness. [This
reminds me of where the writer of Romans 3:7 says; " For if the truth of
God hath more abounded through my lie............." etc.]
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Hence there is no absurdity in portraying the Celestial Natures, for
the reasons mentioned, by discordant and diverse symbols: for
possibly we ourselves might not have begun to search into the
Mysteries which lead us to the Heights through the careful
examinations of the holy Word, had not the ugliness of the imagery
of the Angels startled us, not suffering our mind to dwell upon the
discordant figures, but stimulating it ["grace" again] to leave behind all material
attachments, and training it by means of that which is apparent to
aspire devoutly to the super mundane ascent.
Let these things suffice touching the corporeal and inharmonious
forms used for the delineation of Angels in the sacred Scriptures.
We must proceed to the definition of our conception of the
Hierarchy itself, and of the blessings which are enjoyed by those
who participate in it. But let our leader in the discourse be my Christ
(if thus I dare name Him) who inspires [grace] all hierarchical revelation.
And do thou, my son, listen, according to the law of our hierarchical
tradition, with meet reverence to that which is reverently set forth,
becoming through instruction inspired by the revelations; and,
treasuring deep in the soul the holy Mysteries, preserve them in their
unity from the unpurified multitude [of imagery]: for, as the Scriptures declare, it
is not fitting to cast before swine that pure and beautifying and
clear-shining glory of the intelligible pearls.
CHAPTER III
What is Hierarchy, and what the use of Hierarchy?
Hierarchy is, in my opinion, a holy order and knowledge and
activity which, so far as is attainable, participates in the Divine
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Likeness, and is lifted up to the illuminations given it from God, and
correspondingly towards the imitation of God [a cosmic consciousness
or unified field].
Now the Beauty of God, being unific, good, and the Source of all
perfection, is wholly free from dissimilarity, and bestows its own
Light upon each according to his merit;* and in the most divine
Mysteries perfects them in accordance with the unchangeable
fashioning of those who are being perfected harmoniously to Itself.
The aim of Hierarchy is the greatest possible assimilation to and
union with God, and by taking Him as leader in all holy wisdom, to
become like Him, so far as is permitted, by contemplating intently
His most Divine Beauty. Also it moulds and perfects its participants
in the holy image of God like bright and spotless mirrors which
receive the Ray of the Supreme Deity -which is the Source of Light;
and being mystically filled with the Gift of Light, it pours it forth
again abundantly, according to the Divine Law, upon those below
itself . For it is not lawful for those who impart or participate in the
holy Mysteries to overpass the bounds of its sacred laws; nor must
they deviate from them if they seek to behold, as far as is allowed,
that Deific Splendour and to be transformed into the likeness of
those Divine Intelligences.
Therefore he who speaks of Hierarchy implies a certain perfectly
holy Order in the likeness of the First Divine Beauty, ministering the
sacred mystery of its own illuminations in hierarchical order and
wisdom, being in due measure conformed to its own Principle. (1)
For each of those who is allotted a place in the Divine Order finds
his perfection in being uplifted, according to his capacity , towards
the Divine Likeness; and what is still more divine, he becomes, as
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the Scriptures say, a fellow-worker with God, and shows forth the
Divine Activity revealed as far as possible 'in himself. For the holy
constitution of the Hierarchy ordains that some are purified, others
purify; some are enlightened, others enlighten; some are perfected,
others make perfect; for in this way the divine imitation will fit each
one.
Inasmuch as the Divine Bliss (to speak in human terms) is exempt
from all dissimilarity, and is full of Eternal Light, perfect, in need of
no perfection, purifying, illuminating, perfecting being rather
Himself the holy Purification, Illumination and Perfection, above
purification, above light. supremely perfect, Himself the origin of
perfection and the cause of every Hierarchy, He transcends in
excellence all holiness.(2)
I hold, therefore, that those who are being purified ought to be
wholly perfected and free from all taint of unlikeness; those who are
illuminated should be filled full with Divine Light, ascending, to the
contemplative state and power with the most pure eyes of the mind;
those who are being initiated, holding themselves apart from all
imperfection, should become participators in the Divine Wisdom
which they have contemplated.
Further it is meet that those who purify should bestow upon others
from their abundance of purity their own holiness: those who
illuminate, as possessing more luminous intelligence, duly receiving
and again shedding forth the light, and joyously filled with holy
brightness, should impart their own overflowing light to those
worthy of it; finally, those who make perfect, being skilled in the
mystical participations, should lead to that consummation those who
are perfected by the most holy initiation of the knowledge of holy
things which they have contemplated.
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Thus each order in the hierarchical succession is guided to the divine
co-operation, and brings into manifestation, through the Grace and
Power of God, that which is naturally and supernaturally in the
Godhead, and which is consummated by Him superessentially, but
is hierarchically manifested for man's imitation as far as is
attainable, of the God-loving Celestial Intelligences.
CHAPTER IV
The meaning of the name 'Angels'.
Since, in my opinion, the nature of a hierarchy has been adequately
defined, we must proceed to render honour to the Angelic
Hierarchy, intently gazing with super mundane sight upon the holy
imagery of it in the Scriptures, that we may be uplifted in the highest
degree to their divine purity through that mystical representation,
and may praise the Origin of all hierarchical knowledge with a
veneration worthy of the things of God, and with devout
thanksgiving.
In the first place this truth must be declared, that the superessential
Deity, having through His Goodness established the essential
subsistence of all, brought all things into being. For it is the very
nature of that God which is the Supreme Cause of all to call all
things to participation in Itself in proportion to the capacity and
nature of each.
Wherefore all things share in that Providence which streams forth
from the superessential Deific Source of all; for they would not be
unless they had come into existence through participation in the
Essential Principle of all things.
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All inanimate things participate in It through their being; for the 'to
be' of all things is the Divinity above Being Itself, the true Life.
Living things participate in Its life-giving Power above all life;
rational things participate in Its self-perfect and pre-eminently perfect
Wisdom above all reason and intellect.
It is manifest, therefore, that those Natures which are around the
Godhead have participated of It in manifold ways. On this account
the holy ranks of the Celestial Beings are present with and
participate in the Divine Principle in a degree far surpassing all those
things which merely exist, and irrational living creatures, and
rational human beings. For molding themselves intelligibly to the
imitation of God, and looking in a super mundane way to the
Likeness of the Supreme Deity, and longing to form the intellectual
appearance of It, they naturally have more abundant communion
with Him, and with unremitting activity they tend eternally up the
steep, as far as is permitted, through the ardour of their un-wearying
divine love, and they receive the Primal Radiance in a pure and
immaterial manner, adapting themselves to this in a life wholly
intellectual.
Such, therefore, are they who participate first, and in an all-various
manner, in Deity, and reveal first, and in many ways, the Divine
Mysteries. Wherefore they, above all, are pre-eminently worthy of
the name Angel because they first receive the Divine Light, and
through them are traneries, or certain divine prophecies.
Now, if anyone should say that God has shown Himself without
intermediary to certain holy men, let him know beyond doubt,
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from the most holy Scriptures, that no man has ever seen, nor shall
see, the hidden Being of God; but God has shown Himself,
according to revelations which are fitting to God, to His faithful
servants in holy visions adapted to the nature of the seer.
The divine theology, in the fullness of its wisdom, very rightly
applies the name theophany to that beholding of God which shows
the Divine Likeness, figured in Itself as a likeness in form of That
which is formless, through the uplifting of those who contemplate to
the Divine; inasmuch as a Divine Light is shed upon the seers
through it, and they are initiated into some participation of divine
things.
By such divine visions our venerable forefathers were instructed
through the mediation of the Celestial Powers. Is it not told in the
holy Scriptures that the sacred Law was given to Moses by God
Himself in order to teach us that in it is mirrored the divine and holy
Law? Furthermore, theology wisely teaches that it was
communicated to us by Angels [Angels are the peripheral messages recieved from the corner of the mental eye,
the "indirect" or spiritual {esoteric} message of the dialog or word. There are many types of angels],
as though the authority of the Divine
Law decreed that the second should be guided to the Divine Majesty
by the first. For not solely in the case of higher and lower natures,
but also for co-ordinate natures, this Law has been established by its
superessential original Author: that within each Hierarchy there are
first, middle and last ranks and powers, and that the higher are
initiators and guides of the lower to the divine approach and
illumination and union.(3)
I see that the Angels, too, were first initiated into the divine
Mystery, of Jesus in His love for man, and through them the gift of
that knowledge was bestowed upon us: for the divine Gabriel
announced to Zachariah the high-priest that the son who should to
born to him through Divine Grace, when he was bereft of hope,
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would be a prophet of that Jesus who would manifest the union of
the human and divine natures through the ordinance of the Good
Law for the salvation of the world; and he revealed to Mary how of
her should be born the Divine Mystery of the ineffable Incarnation
of God [the word "Mary" represents; bitterness; obstinacy and rebellion.
Only in this frame of mind, against unrighteousness, can the mental immaculate
conception take place. Thus, the birth of enlightenment or awakening.
The Truth {Christ} of the Word {Father} is born].
Another Angel taught Joseph that the divine promise made to his
forefather David should be perfectly fulfilled. Another brought to the
shepherds the glad tidings, as to those purified by quiet withdrawal
from the many, and with him a multitude of the heavenly host gave
forth to all the dwellers upon earth our often-sung hymn of adoring
praise.
Let us now mount upward to that most sublime of all Lights
celebrated in the Scriptures: for I perceive that Jesus Himself who is
the superessential Head of the super celestial Beings above Nature,
when taking our nature while still keeping His own immutable
Divinity, did not turn away from the human order which He
arranged and chose, but rather submitted Himself obediently to the
commands given by God the Father through Angels, by whose
ministrations the Father's decree touching the flight of His Son into
Egypt and the return from Egypt into Judea. was announced to
Joseph. Moreover, through Angels we see Him subjecting Himself
to the Father's will; for I will not recall to one who knows our
sacred tradition the Angel who fortified Jesus, or even that Jesus
Himself, because He came for the good work of our salvation to
fulfill the law in its spiritual application, was called Angel of Good
Counsel. For He Himself says, in the manner of a herald, that
whatsoever He heard from the Father He announced unto us.
[I also perceive this as metaphor]
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CHAPTER V
Why all the Celestial Beings in common are called Angels.
This, so far as we understand it, is the reason for the name Angel in
the Scriptures. Now I think we should investigate the reason why
theologians give the general name Angels to all the Celestial Beings,
but when explaining the characteristics of the super mundane Orders
they specifically give the name Angel to those who complete and
conclude the Divine Celestial Hierarchies. Above these they place
the choirs of Archangels, Principalities, Powers, Virtues, and those
other beings who are acknowledged by the traditional scriptural
teachings to be of higher rank.
Now we maintain that in these Hierarchies the higher Orders
possess the illuminations and powers of the lower ranks, but the
lower do not participate equally with those above them. Hence the
theologians call the higher of these spiritual Orders Angels because
they, too, show forth the Divine Radiance; but we can find no
reason for calling the lowest choirs of the Celestial Intelligences
Principalities or Thrones or Seraphim, for they do not manifest in
the same degree that supremely excellent power; but just as they
guide our inspired hierarchs to the Divine Brightness known to
them, so do those most holy Powers which are above them lead to
the Divine Majesty those ranks which complete the Angelic
Hierarchies.(4)
And this also may be added, that all can rightly be called Angels in
respect of their participation in the Divine Likeness and Illumination
both in the higher and lower ranks.
But now let us proceed further into detail, and with singleness of
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mind examine the particular sacred characteristics of each of the
Celestial Orders which are set forth for us in the Scriptures.
CHAPTER VI
Which is the first Order of the Celestial Beings, which the middle,
and which the last?
I hold that none but the Divine Creator by whom they were ordained
is able to know fully the number and the nature of the super mundane
Beings and the regulation of their sacred Hierarchies; and
furthermore, that they know their own powers and illuminations and
their own holy super mundane ordination. For we could not have
known the mystery of these super celestial Intelligences and all the
holiness of their perfection had it not been taught to us by God
through His Ministers who truly know their own natures.
Therefore we will say nothing as from ourselves, but being
instructed will set forth, according to our ability, those angelic
visions which the venerable theologians have beheld.
Theology has given to the Celestial Beings nine interpretative
names, and among these our divine initiator distinguishes three
threefold Orders.(5) In the first rank of all he places those who, as
we are told, dwell eternally in the constant presence of God, and
cleave to Him, and above all others are immediately united to Him.
And he says that the teachings of the holy Word testify that the most
holy Thrones and many-eyed and many-winged ones, named in the
Hebrew tongue Cherubim and Seraphim, are established
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immediately about God and nearest to Him above all others. Our
venerable hierarch describes this threefold Order as a co-equal unity,
and truly the most exalted of the Hierarchies, the most fully
Godlike, and the most closely and immediately united to the First
Light of the Godhead.
The second, he says, contains the Powers, Virtues and Dominions,
and the last and lowest choirs of the Celestial Intelligences are called
Angels, Archangels and Principalities.
CHAPTER VII
Of the Seraphim, Cherubim and Thrones, and their first Hierarchy.
In accepting this order of the holy Hierarchies we affirm that the
names of each of the Celestial Choirs expresses its own Godlike
characteristic. We are told by Hebrew scholars that the holy name
Seraphim means 'those who kindle or make hot', and Cherubim
denotes abundance of knowledge or an out-flowing of wisdom.*
Reasonably, therefore, is this first Celestial Hierarchy administered
by the most transcendent Natures, since it occupies a more exalted
place than all the others, being immediately present with God; and
because of its nearness, to it are brought the first revelations and
perfections of God before the rest. Therefore they are named 'The
Glowing Ones', 'Streams of Wisdom', 'Thrones', in illustration of
their Divine Nature.
The name Seraphim clearly indicates their ceaseless and eternal
revolution about Divine Principles, their heat and keenness, the
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exuberance of their intense, perpetual, tireless activity, and their
elevative and energetic assimilation of those below, kindling them
and firing them to their own heat, and wholly purifying them by a
burning and all- consuming flame [Jeremiah, 23:29 and Hebrews, 12:29];
and by the unhidden, unquenchable, changeless, radiant and enlightening power,
dispelling and destroying the shadows of darkness.
The name Cherubim denotes their power of knowing and beholding
God, their receptivity to the highest Gift of Light, their
contemplation of the Beauty of the Godhead in Its First
Manifestation, and that they are filled by participation in Divine
Wisdom, and bounteously outpour to those below them from their
own fount of wisdom.
The name of the most glorious and exalted Thrones denotes that
which is exempt from and untainted by any base and earthly thing,
and the super mundane ascent up the steep. For these have no part in
that which is lowest, but dwell in fullest power, immovably and
perfectly established in the Most High, and receive the Divine
Immanence above all passion and matter, and manifest God, being
attentively open to divine participations.
This, then, is the meaning of their names, so far as we understand it:
but now we must set forth our conception of the nature of this
Hierarchy, for the object of every Hierarchy, as I think we have
already sufficiently shown, is a steadfast devotion to the divine
assimilation in the Likeness of God; and the whole work of a
Hierarchy is in the participation and the imparting of a most holy
Purification, Divine Light and perfecting Knowledge.
And now I pray that I may speak worthily of those most exalted
Intelligences, and as their Hierarchy is revealed in the Scriptures.
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It is clear that the Hierarchy is similar in its nature and has close
affinity with those First Beings who are established after the
Godhead, which is the Source of their Being, as though within Its
Portals, transcending all - created powers, both visible and invisible.
Therefore we must recognize that they are pure, not as having been
cleansed from stains and defilements, nor as not admitting material
images, but as far higher than all baseness, and surpassing all that is
holy. As befits the highest purity, they are established above the
most Godlike Powers and eternally keep their own self-motive and
self-same order through the Eternal Love of God, never weakening
in power, abiding most purely in their own Godlike identity, ever
unshaken and unchanging. Again, they are contemplative, not as
beholding intellectual or sensible symbols, nor as being uplifted to
the Divine by the all-various contemplations set forth in the
Scriptures, but as filled with Light higher than all immaterial
knowledge, and rapt, as is meet, in the contemplation of that Beauty
which is the superessential triune Origin and Creator of all beauty.
In like manner they are thought worthy of fellowship with Jesus,
not through sacred images which shadow forth the Divine Likeness,
but as truly being close to Him in that first participation of the
knowledge of His Deifying Illuminations. Moreover, the imitation
of God is granted to them in a preeminent degree, and as far as their
nature permits they share the divine and human virtues in primary
power.
In the same manner they are perfect, not as though enlightened by an
analytical knowledge of holy variety, but because they are wholly
perfected through the highest and most perfect deification,
possessing the highest knowledge that Angels can have of the works
of God; being Hierarchs not through other holy beings, but from
God Himself, and since they are uplifted to God directly by
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their pre-eminent power and rank, they are both established
immovably beside the All-Holy, and are borne up, as far as is
allowable, to the contemplation of His Intelligible and Spiritual
Beauty. Being placed nearest to God, they are instructed in the true
understanding of the divine works, and receive their hierarchical
order in the highest degree from Deity Itself, the First Principle of
Perfection.
The theologians therefore clearly show that the lower ranks of the
Celestial Beings receive the understanding of the divine works from
those above them in a fitting manner, and that the highest are
correspondingly enlightened in the Divine Mysteries by the Most
High God Himself. (6) For some of them are shown to us as
enlightened in holy matters by those above them, and we learn that
He who in human form [when studying the scriptures literally,
the human form "image" presents itself from the readings. After seeing
the scriptures "spiritually, the image disappears or turns into divine understanding
and the image no longer exists. See 2 Corinthians 5:16] ascended to heaven is Lord of the Celestial
Powers and King of Glory. And Angels are represented as
questioning Him and desiring knowledge of His divine redemptive
work for us, and Jesus Himself is depicted as teaching them and
revealing directly to them His great goodness towards mankind.
'For I, He says, 'speak righteousness and the judgment of
salvation.' Moreover, I am astonished that even the first rank of
Celestial Beings, so far surpassing all the others, should reverently
desire to receive the divine enlightenment in an intermediate manner.
For they do not ask directly, 'Wherefore are Thy garments red?' but
first eagerly question one another, showing that they seek and long
for the knowledge of His divine words, without expectation of the
enlightenment divinely granted them.
The first Hierarchy of the Celestial Intelligences, therefore, is
purified and enlightened; being ordained by that First Perfecting
Cause, uplifted directly to Himself, and filled, analogously, with the
most holy purification of the boundless Light of the Supreme
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Perfection, untouched by any inferiority, full of Primal Light, and
perfected by its union with the first-given Understanding and
Knowledge. But to sum up, I may say, not unreasonably, that the participation in
Divine Knowledge is a purification, an illumination and a perfection.
For it purifies from ignorance by the knowledge of the perfect
Mysteries granted in due measure; it illuminates through the Divine
Knowledge Itself by which it purifies the mind which formerly did
not behold that which is now shown to it by the higher illumination;
and it perfects by the self-same light through the abiding knowledge
of the most luminous initiations.
This, so far as I know, is the first Order of Celestial Beings which
are established about God, immediately encircling Him: and in
perpetual purity they encompass His eternal Knowledge in that most
high and eternal angelic dance, rapt in the bliss of manifold blessed
contemplations, and irradiated with pure and primal splendours.
They are filled with divine food which is manifold, through the
first-given outpouring, yet one through the unvaried and unific
oneness of the divine banquet; and they are deemed worthy of
communion and co-operation with God by reason of their
assimilation to Him, as far as is possible for them, in the excellence
of their natures and energies. For they know pre-eminently many
divine matters, and they participate as far as they may in Divine
Understanding and Knowledge.
Wherefore theology has given those on earth its hymns orpraise in
which is divinely shown forth the great excellence of its sublime
illumination. For some of that choir (to use material terms) cry out
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as with a voice like the sound of many waters, 'Blessed is the Glory
of the Lord from His Place'; others cry aloud that most renowned
and sacred hymn of highest praise to God, 'Holy, holy, holy, Lord
God of Sabaoth, the whole earth [another word for the "literal
story" of scripture] is full of Thy Glory !'
Now we have already expounded to the best of our ability in the
treatise on Divine Hymns these most sublime hymns of the
super celestial Intelligences, and have sufficiently dealt with them
there. For the present purpose it is enough to recall that this first
Order, having been duly enlightened by the Divine Goodness in the
knowledge of theology, gave to those below it, as befits angelic
goodness, this teaching (to state it briefly-) that it is meet that the
most august Deity, above praise, and all-praised, worthy of the
highest praise, should be known and proclaimed, as far as is
attainable, by the God-filled Intelligences (for, as the Scriptures say,
being in the Likeness of God, the\are divine habitations of the
Divine Stillness); and again, the teaching that He is a monad and
tri-subsistent unity, providentially pervading all things through His
Goodness, from the super celestial Natures down to the lowest
things of the earth; for He is the super-original Principle and Cause
of every essence, and holds the whole universe superessentially in
His irresistible embrace.
CHAPTER VIII
Of the Dominions, Virtues and Powers, and their middle Hierarchy.
Now we must pass on to the middle Order of the Celestial
Intelligences, contemplating with super mundane sight, as far as we
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may, the Dominions and the truly majestic splendour of the Divine
Virtues and Powers. For the names of these supernal Beings denote
the divine characteristics of their likeness to God.
The name given to the holy Dominions signifies, I think, a certain
unbounded elevation to that which is above, freedom from all that is
of the earth [super mundane intelligence - literal interpretation], and from all inward inclination to the bondage of
discord, a liberal superiority to harsh tyranny, an exempt-ness from
degrading servility and from all that is low: for they are untouched
by any inconsistency. They are true Lords, perpetually aspiring to
true lordship, and to the Source of lordship, and they providentially
fashion themselves and those below them, as far as possible, into
the likeness of true lordship. They do not turn towards vain
shadows, but wholly give themselves to that true Authority, forever
one with the Godlike Source of lordship.
The name of the holy Virtues signifies a certain powerful and
unshakable virility welling forth into all their Godlike energies; not
being weak and feeble for any reception of the divine Illuminations
granted to it; mounting upwards in fullness of power to an
assimilation with God; never falling away from the Divine Life
through its own weakness, but ascending unwaveringly to the
superessential Virtue which is the Source of virtue: fashioning itself,
as far as it may, in virtue; perfectly turned towards the Source of
virtue, and flowing forth providentially to those below it,
abundantly filling them with virtue.
The name of the holy Powers, co-equal with the Divine Dominions
and Virtues, signifies an orderly and unconfined order in the divine
receptions, and the regulation of intellectual and super mundane
power which never debases its authority by tyrannical force, but is
irresistibly urged onward in due order to the Divine. It beneficently
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leads those below it, as far as possible, to the Supreme Power
which is the Source of Power, which it manifests after the manner
of Angels in the well ordered ranks of its own authoritative power.
This middle rank of the Celestial Intelligences, having these Godlike
characteristics, is purified, illuminated and perfected in the manner
already described, by the divine Illuminations bestowed upon it in a
secondary manner through the first hierarchical Order, and shown
forth in a secondary manifestation by the middle choir.
The knowledge which is said to be imparted by one Angel to another
may be interpreted as a symbol of that perfecting which is effected
from afar and made obscure because of its passage to the second
rank. For, as those say who are wise in the sacred Mysteries, the
direct revelations of the Divine Light impart a greater perfection than
those bestowed through an intermediary; and in the same way I
consider that the Order of Angels which is established nearest to the
Godhead participates directly in a more resplendent light than is
imparted to those who are perfected through others [this infers to "personal"
inquiry with devotion to the truth for truth's sake only, that is, no ulterior
motives benefiting the intellectual human ego. "If you don't work, you
don't eat" metaphor].
For this reason the First Intelligences are called in our priestly
tradition perfective, illuminative and purificatory powers in regard to
the lower Orders which are uplifted by them to the superessential
Principle of all, and as far as is right for them are made partakers of
the mystical purifications, illuminations and perfections. For this
universal ordinance is divinely established, that the Divine Light is
imparted to secondary natures through primary natures.
You will find this variously set forth by theologians, for when the
Divine and Fatherly Love for man reproved the Israelites and
chastened them for their salvation by delivering them for their
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correction into the hands of cruel and barbaric nations, and with
providential guidance led them back by many paths to a better
condition, and mercifully recalled them from captivity to freedom
and their former happy state, one of the theologians, named
Zachariah, sees one of those Angels which, as I believe are first and
nearest to God (for the name Angel, as I have said, is common to
all), receiving from God Himself the words of comfort, as they are
called, and another Angel of lower rank going to meet the first as if
to receive and partake of the light, and then receiving from him, as
from a hierarch, the divine purpose, being directed to reveal to the
theologian that Jerusalem should be inhabited by a great and fruitful
nation [this Jerusalem is the one in bondage with her children, referred to in Galations 4:22-26].
Another theologian, Ezekiel, says that the most sacred edict came
forth from the supremely glorious Godhead Itself, exalted above the
Cherubim. For after the Father, as has been said, had in His mercy
led the Children of Israel through disciplines to a better condition He
decreed in His divine justice that the guilty should be separated from
the innocent. This is first revealed to one below the Cherubim, who
was girt about the loins with a sapphire, and was robed in a garment
reaching to the feet, the symbol of an hierarch. But the Divine Law
ordained that the other Angels armed with battle-axes should be
instructed by the former respecting the divine judgment in this
matter. For He directed the one to go through the midst of Jerusalem
and to set a mark upon the foreheads of the innocent; but to the other
Angels He said, 'Go into the city, following him, and strike, and
turn not aside your eyes; but draw not near unto those upon whom
is the mark'.
What could be said concerning the Angel who said to Daniel, 'The
Word has gone forth'? or concerning that highest one who took the
fire from the midst of the Cherubim? Or what could establish more
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clearly the distinction between the angelic ranks than this, that the
Cherub cast the fire into the hands of him who was clothed with the
sacred vestment? Or that He who called the most divine Gabriel to
Himself said, 'Make this man understand the vision'? And many
other similar things are related by the venerable theologians
regarding the Divine Order of the Celestial Hierarchies.
By molding itself after their likeness our own hierarchy will, as far
as possible, be assimilated to it and will, in very deed, show forth,
as in images, the angelic beauty; receiving its form from them, and
being uplifted by them to the superessential Source of every
Hierarchy.
Continued..........................
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