About the heavenly hierarchy

In the treatise sschmch. Dionysius the Areopagite “On the Celestial Hierarchy” (15 chapters) describes the heavenly upper world. The essay is addressed to the Apostle Timothy, Bishop of Ephesus (the addressee of the Apostle Paul). Chapters 1-2 deal with the Divine source of enlightenment, unlike and similar symbols that help to better understand spiritual realities. Chapter 3 defines the hierarchy (sacred order, knowledge and activity, assimilating as much as possible to the Divine prototype), formulates its goal (likening God and uniting with Him), and also establishes the principle of its organization in accordance with the degree of spiritual perfection (enlightenment, purification, perfection). “Cleansing” is the liberation of the human spirit by abstraction from all external, sensory-material content. “Enlightenment” consists of illuminating the soul with Divine light, elevating a person to a contemplative state. “Perfection” is a state of mystical knowledge when the human mind, having reached the pinnacle of contemplation, penetrates into the secrets of Divine life and communes with the Divine. In chapters 4-9, the reason for the creation of the world (Divine goodness) is indicated, the heavenly hierarchy is called angelic, and 9 angelic ranks are listed, which are Dionysius arranges it in the following hierarchical order: the highest hierarchy consists of thrones, seraphim and cherubim; middle – beginning, power and strength; the lowest - the beginnings, archangels and angels. The divine outpouring of light is transmitted from the highest angelic ranks to the lower ones, and from them to people. The real number of angelic ranks is known only to God. Chapters 10-13 describe hierarchical relationships and explain why the celestial hierarchy is called the "celestial powers." Chapters 14-15 say that it is impossible to count the angels - there are “thousands of thousands and ten thousand in number.” They can be revealed in anthropomorphic images or through an analogy with natural phenomena, but they remain indescribable and know much more about people than people about them. Although the holy fathers never doubted the authorship of this work, however, according to modern patrolologists, it was written by an unknown author in the 5th-6th centuries. This publication presents the Synodal translation from the Greek language. Chapter I. That all Divine enlightenment, through the goodness of God, is communicated in various ways to those who are governed by Providence, is simple in itself, and not only simple, but also unites those who are enlightened with themselves. Chapter II. That Divine and heavenly objects are decently depicted under symbols, even with them and dissimilar images for describing, intelligent Powers that do not have an image, meaning, as said above, our mind, taking care of the inherent and akin ability to rise from the earthly to the heavenly, and adapting our mysterious sacred images to its concepts. Chapter III. What is Hierarchy, and what is the purpose of Hierarchy? Chapter IV. What does the name Angels mean? Chapter V. Why are all heavenly Beings generally called Angels? Chapter VI. Which order of heavenly Beings is the first, which is the middle and which is the last? Chapter VII. About the Seraphim, Cherubim and Thrones, and about their first Hierarchy Chapter VIII. About the Dominions, Powers and Powers, and about their average Hierarchy Chapter IX. About the Principalities, Archangels and Angels, and about their last Hierarchy Chapter X. A brief repetition and conclusion of what has been said about the angelic ranks Chapter XI. Why are celestial beings generally called celestial powers? Chapter XII. Why are our Priests called Angels? Chapter XIII. Why is it said that the Prophet Isaiah was purified by Seraphim? Chapter XIV. What does the number of Angels indicated in Scripture mean? (Dan. 7:10) Chapter XV. What do sensual images of Angelic Forces mean; what does their fire mean, human appearance, eyes, nostrils, ears, lips, touch, eyelids, eyebrows, blooming age, teeth, shoulders, elbows, arms, heart, chest, ridge, legs, wings, nakedness, robe, light clothes, priestly clothes, belts, wands, spears, axes, geometric tools, winds, clouds, copper, amber, faces, applause, flowers of various stones; what do the types of lion, ox, eagle mean; that horses and their various flowers; what are rivers, chariots, wheels, and what does the mentioned joy of Angels mean? Presbyter Dionysius to co-presbyter Timothy The fact that all Divine enlightenment, which by the goodness of God is communicated in various ways to those who are governed by Providence, is simple in itself, and not only simple, but also unites those who are enlightened with itself. “Every good gift and every perfect gift is from above, coming down from the Father of lights” (James I, 17): also every outpouring of enlightenment, graciously rained upon us from its culprit - God the Father, as a single-creating power, again elevating and making us simple, elevates us to union with the Father who attracts “all”, and to Divine simplicity. For all things are from Him and to Him, according to the sacred word (Rom. XI, 36). So, having turned in prayer to Jesus, the true light of the Father, who enlightens “every man who comes into the world” (John 1:9), through whom we have gained access to the Father, the source of light, let us embrace, as much as possible, the light of the most sacred word of God, handed down to us by the Fathers, and, to the best of our ability, we will look at the ranks of the heavenly Minds represented in it under the symbols and transformations. Having accepted with the immaterial and fearless eyes of the mind the highest and original light of the Divine Father, the light which in transformative symbols represents to us the most blessed ranks of Angels, then from this light we will rush towards its simple ray. For this light never loses its inner unity, although, due to its beneficial properties, it is fragmented in order to dissolve with mortals in a dissolution that elevates their grief and unites them with God. He remains in himself and constantly abides in a motionless and identical identity, and those who properly direct their gaze to him, according to their strength, raises the mountain, and unites them according to the example of how simple and united he is in himself. For this Divine ray can shine for us only under many different, sacred and mysterious covers, and, moreover, according to Fatherly providence, adaptable to our own nature. That is why, in the initial establishment of rituals, our most holy Hierarchy was formed in the likeness of the supermundane heavenly Orders, and the immaterial Orders are presented in various material images and likening images, with the purpose that we, to the best of our ability, ascend from the most sacred images to what is signified by them - to the simple and not having any sensual image. For our mind can only ascend to the proximity and contemplation of the heavenly Orders only through the material guidance characteristic of it: i.e. recognizing visible decorations as imprints of invisible splendor, sensual fragrances as signs of the spiritual distribution of gifts, material lamps as an image of immaterial illumination, extensive instructions offered in churches as an image of the mental saturation of the spirit, the order of visible decorations as an indication of the harmonious and constant order in heaven, the reception of the Divine Eucharist as communion with Jesus; in short, all the actions belonging to celestial beings, by their very nature, are conveyed to us in symbols. So, for this possible likeness to God for us, with the beneficial establishment of the secret authority for us, which opens to our gaze the heavenly Orders, and represents our Hierarchy, through possible likeness to their Divine Priesthood, as co-serving with the heavenly Orders, under sensual images, pre-heavenly minds are destined for us in sacred writings, so that through the sensual we ascend to the spiritual, and through symbolic sacred images - to the simple, heavenly Hierarchy. That Divine and heavenly objects are decently depicted under symbols, even with them and dissimilar images for describing, intelligent Powers that do not have an image, meaning, as said above, our mind, taking care of the inherent and akin ability to rise from the earthly to the heavenly, and adapting our mysterious sacred images to its concepts. So, it seems to me, we must first state what purpose we assign to each Hierarchy, and show the benefit that each brings to its contemplatives; then - to depict the heavenly Orders, in accordance with the mysterious teaching of Scripture about them; finally, to say under which sacred images Holy Scripture presents the harmonious order of the heavenly orders, and to indicate the degree of simplicity that must be achieved through these images. The latter is necessary so that we do not roughly imagine, like ignoramuses, the heavenly and God-like intelligent powers, having many legs and faces, wearing the bestial image of oxen or the bestial appearance of lions, with the curved beak of eagles, or with bird feathers; nor would we imagine that in heaven there are fiery chariots, material thrones needed for deities to sit on them, multi-colored horses, military leaders armed with spears, and much of the like, shown to us by Holy Scripture under various mysterious symbols (Ezek. I, 7; Dan. VII, 9; Zech. I, 8; 2 Mac. III, 25; Josh. V, 13). For it is clear that Theology used sacred pyitic images to describe intelligent Powers that do not change the image, meaning, as said above, our mind, taking care of its inherent and akin ability to rise from the earthly to the heavenly, and adapting its mysterious sacred images to its concepts. If anyone agrees that these sacred descriptions should be accepted, since simple beings in themselves are unknown to us and invisible, let him also know that the sensual images of holy Minds found in Holy Scripture are dissimilar to them, and that all these shades of Angelic names are, so to speak, crude. But they say: Theologians, starting to depict completely incorporeal beings in a sensual form, had to imprint and represent them in images characteristic of them and, as much as possible, akin to them, borrowing such images from the noblest beings - as if immaterial and higher; and not to represent heavenly, God-like and simple beings in earthly and low diverse images. For in the first case, we could more easily ascend to the heavenly, and the images of supermundane beings would not have a complete dissimilarity with what is depicted; whereas in the latter case, the Divine mental powers are humiliated, and our minds go astray, clinging to crude images. Perhaps someone else will actually think that the sky is filled with many lions and horses, that the praises there consist of mooing, that there are herds of birds and other animals, that there are low things there - and in general everything that Holy Scripture presents in its likenesses to explain the Orders of Angels, which are completely dissimilar, and lead to the unfaithful, indecent and passionate. And in my opinion, the study of the truth shows that the Most Holy Wisdom, the source of Scripture, representing the heavenly intelligent Powers in sensual images, arranged both of them in such a way that these and the Divine powers are not humiliated, and we do not have an extreme need to become attached to earthly and low images. It is not without reason that beings that do not have an image or form are represented in images and outlines. The reason for this, on the one hand, is the property of our nature that we cannot directly ascend to the contemplation of spiritual objects, and we have a need for aids characteristic of us and appropriate to our nature, which would represent the inconceivable and supersensible in images understandable to us; on the other hand, it is very fitting for Holy Scripture, full of sacraments, to hide the sacred and mysterious truth of the worldly Minds under impenetrable sacred veils, and thereby make it inaccessible to carnal people. For not everyone is initiated into the sacraments, and “not in everyone,” as Scripture says, “there is reason” (1 Cor. VIII, 7). And to those who would condemn dissimilar images, and say that they are not decent and disfigure the beauty of God-like and holy beings, it is enough to answer that Holy Scripture expresses its thoughts to us in two ways. One - consists of images as similar as possible to sacred objects; the other - in images of dissimilar, completely different, far from sacred objects. Thus the mysterious teaching given to us in the Holy Scriptures describes in various ways the venerable highest Deity. Sometimes it calls God “word, mind and being” (John I, 1; Psalm 135), thereby showing the understanding and wisdom characteristic of God alone; and expressing that He truly exists and is the true cause of all existence, likens Him to light and calls Him life. Of course, these sacred images seem in some way more decent and sublime than sensory images, but they are also far from being an accurate reflection of the highest Deity. For the Divinity is above every being and life; no light can be an expression of Him; every mind and word are infinitely far from being like Him. Sometimes, too, Holy Scripture majestically depicts God with features dissimilar to Him. So it calls Him “invisible, infinite and incomprehensible” (1 Tim. VI, 16; Psalm CXLIV, 13; Rom. XI, 33), and this means not that He is, but that He is not. The latter, in my opinion, is even more characteristic of God. Because, although we do not know the inconceivable, incomprehensible and ineffable boundless existence of God, nevertheless, on the basis of the mysterious Sacred Tradition, we truly affirm that God has no resemblance to anything that exists. So, if in relation to Divine objects a negative image of expression comes closer to the truth than an affirmative one, then when describing invisible and incomprehensible beings, it is incomparably more decent to use images that are dissimilar to them. Because sacred descriptions, depicting the heavenly ranks in features unlike them, thereby give them more honor than disgrace, and show that they are above all materiality. And that these dissimilar similarities elevate our mind more, and this, I think, none of the prudent will argue. For by the noblest images, some would rather be deceived, imagining the heavenly beings as golden-shaped, some kind of men luminous, lightning-fast, beautiful in appearance, dressed in bright vestments, emitting harmless fire, or under any other similar forms in which Theology depicts heavenly minds. Therefore, in order to warn those who in their concepts do not ascend beyond visible beauties, the holy Theologians, in their wisdom, which elevates our minds, resorted to such obviously dissimilar similarities for that holy purpose, so as not to allow our sensual nature to forever stop at low images; but in order to excite and elevate our minds by the very dissimilarity of the images, so that even with all the attachment of some to the material, it would seem to them indecent and inconsistent with the truth that higher and Divine beings are in fact similar to such low images. However, we must not forget that there is nothing in the world that is not completely of its own kind; for “all good is great,” says heavenly truth (Gen. I, 31). So, it is possible to extract good thoughts from everything, and for spiritual and rational beings to find so-called dissimilar similarities in the material world; because in spiritual beings everything that is attributed to sensory beings must be understood in a completely different form. Thus, anger in dumb creatures comes from passionate aspiration, and their angry movement is full of meaninglessness. But this is not how anger in spiritual beings should be understood. It, in my opinion, expresses a strong intelligent movement and a constant skill to remain in a God-like and unchanging state. In the same way, we call lust in the dumb a certain blind and crude uncontrollable desire for variable pleasures, born from an innate movement or habit, and a senseless predominance of bodily attraction, prompting the animal to what is tempting to the senses. When we attach lust to spiritual beings, when describing them with features that do not correspond to them, then we must understand by it their sacred love for immateriality, incomprehensible and ineffable for us, their steady and unflagging desire for the purest and undisturbed contemplation, for eternal and spiritual unity with the purest and highest light, with the truth that adorns them beauty. Uncontrollability in them should be understood as an irresistible desire, which cannot be restrained by anything due to their pure and unchanging love for Divine beauty, and due to their complete inclination towards what is truly desired. By nonverbality and insensibility itself in dumb animals, or inanimate things, we actually call the absence of words and feelings; on the contrary, in immaterial and spiritual beings we reverently confess through this their superiority, as beings of the world, before us in relation to our word, pronounced by an organ and consisting of sounds, and in relation to bodily feelings, alien to incorporeal minds. So, even from unimportant objects of the material world we can borrow images that are not indecent for celestial beings, because this world, having received its existence from True Beauty, in the structure of all its parts reflects traces of spiritual beauty, which can lead us to immaterial prototypes, if only we consider the very similarities, as said above, dissimilar and do not understand the same thing in the same way, but decently and correctly distinguish between spiritual and material properties. We will see that the mysterious Theologians appropriately use such similarities not only when describing heavenly beauties, but also where they depict the Divine. So they, sometimes borrowing images from the most sublime objects, sing of God as the “sun of righteousness” (Malach. IV, 2), as the “morning star” (Apoc. XXII, 16), graciously rising in the mind, like an unflickering and intelligent light; sometimes - from less lofty objects - they call Him fire, shining unharmed (Ex. III, 2), the water of life, quenching spiritual thirst, or, speaking improperly, flowing into the belly, and forming rivers that flow unceasingly (John VII, 38), and sometimes, borrowing images from low objects, they call Him fragrant ointment, the cornerstone - (Song of Songs. I, 2; Eph. II, 20). In addition, they represent Him under the image of animals, attributing to Him the properties of a lion and a leopard, likening a lynx and a bear deprived of children (Hos. XIII, 7-8). I will add to this what seems most contemptible and what is least befitting of Him. He represents Himself in the guise of a worm (Psalm XXI: 7), as the men who comprehended the mysteries of God betrayed us. Thus, all God-wise men and interpreters of the mysteries of revelation distinguish the Holy of Holies from imperfect and unsanctified objects, and together they reverently accept sacred images, although they are not accurate, so that for the imperfect the Divine becomes inaccessible, and those who love to contemplate the Divine beauties do not stop at these images, as if they were genuine. Moreover, more glory is given to Divine objects when they are described with precise negative features and presented in dissimilar images borrowed from low things. Consequently, there will be no inconsistency if, for the reasons stated above, completely dissimilar similarities with them are used when describing celestial beings. Yes, and we, perhaps, would not have engaged in the research to which we are now forced by perplexity, and would not have risen to mysterious understanding through a thorough comprehension of sacred objects, if the incongruity of images noticed in the description of Angels had not struck us, not allowing our mind to dwell on dissimilar images, but always urging us to reject all material properties and teaching us through the visible to reverently ascend to invisible. This is what needs to be said in discussing the material and dissimilar images of Angels found in Holy Scripture. Now we need to determine what we mean by the Hierarchy itself, and what is the position of those who participate in it. Let Christ Himself be the leader in the word, and if I may say, my Christ, the Mentor in the explanation of every Hierarchy. You, my son, in accordance with the holy institution handed down to us from our Hierarchs, reverently listen to the sacred words, overshadowed by inspiration from inspired teaching, and hiding the holy truths in the depths of your soul, as if uniform, carefully keep them from uninitiated people; for, according to the teaching of Scripture, one should not throw clean, bright and precious jewelry of smart margaritas before swine. What is Hierarchy, and what is the purpose of Hierarchy? Hierarchy, in my opinion, is a sacred order, knowledge and activity, as far as possible, assimilating Divine beauty, and with the illumination imparted to it from above, heading towards possible imitation of God. Divine beauty, as simple, as good, as the beginning of all perfection, although completely alien to any variety, communicates its light to everyone according to their dignity, and perfects those who become partakers of it through the Divine secret action, in accordance with its immutability So, the goal of the Hierarchy is possible assimilation to God and union with Him. Having God as a Mentor in all sacred knowledge and activity and constantly looking at His Divine beauty, she, if possible, imprints His image in herself, and creates her participants in Divine likenesses, the clearest and purest mirrors, receiving the rays of the initial and God-originating light so that, filled with the sacred radiance imparted to them, they themselves finally, in accordance with the Divine establishment, abundantly communicate it to their lower selves. For it is completely indecent for those who perform sacred mysteries, or those over whom they are sacredly performed, to do anything contrary to the sacred regulations of their superiors; Yes, they should not do this if they want to be rewarded with the Divine illumination, look at it worthily and be transformed, according to the acceptability of each of the intelligent Powers. So, whoever speaks about the Hierarchy points to a certain sacred institution - the image of Divine beauty, an institution that exists between the ranks and Hierarchical knowledge for the fulfillment of the sacraments of its enlightenment and for possible assimilation to its origin. For the perfection of each of those belonging to the Hierarchy consists in striving, if possible, to imitate God, and, what is most important, to become, as Scripture says, associates of God, and, if possible, to discover Divine activity in themselves; since the order of the Hierarchy requires that some be purified, others purified; some were enlightened, others were enlightened; some improved, others improved, each, as much as possible, imitating God. Because Divine bliss, speaking humanly, although alien to any variety, however, being filled with eternal light, is perfect and does not require any improvement; it purifies, enlightens and perfects, or better, it is itself a sacred purification, enlightenment and perfection, surpassing all purification and all light, a perfection perfect in itself, and although it is the cause of every sacred order, it is, however, incomparably higher than everything sacred. So, those being purified, in my opinion, must be made completely pure, and free from all kinds of impurities; those who are enlightened must be filled with Divine light in order to rise with the purest eyes of the mind to a contemplative state and strength; finally, the perfected, rising above the imperfect, must become participants in the perfecting knowledge of the contemplated mysteries. And those who purify, since they are completely pure, must give to others from their own purity; enlightening, as the subtlest minds, capable of receiving light and communicating it, and, completely full of sacred radiance, must everywhere abundantly shed light on those worthy of it; Finally, those who improve, as those most capable of communicating perfection, must initiate those being improved into the most sacred knowledge of the contemplated mysteries. Thus, each rank of the Hierarchy, to the best of its ability, takes part in Divine affairs, accomplishing with grace and power bestowed from God what is natural and supernatural in the Divine and is accomplished incomprehensibly, and what is finally revealed so that God-loving minds can imitate it. What does the name Angels mean? Having made a definition of the Hierarchy, which I think is fair, we should now explain the Angelic Hierarchy, and look with spiritual eyes at those sacred images of it that are found in Scripture, in order, through these mysterious images, to approach their God-like simplicity, and glorify the Author of all sacred-principal knowledge with the most sacred praises and thanksgivings worthy of Him. First of all, it is certain that the highest Deity, in His goodness, having presented to Himself all the essences of things, called them into being; for the Author of everything, as the highest goodness, tends to call beings to communicate with Himself, to which only each of them is capable. So, everything is controlled by the providence of the highest Author of all things. For otherwise it would not exist if it did not participate in the essence and beginning of everything that exists. Therefore, all inanimate things, in their existence, participate in this essence, because the existence of everything lies in the existence of the Divine; animate beings participate in the life-giving power of the Divine that exceeds all life; verbal and spiritual beings participate in His self-perfect and perfect wisdom, which surpasses every word and concept. And therefore it is clear that the beings closest to the Divine are those who are most involved in Him. Therefore, the holy orders of heavenly beings, by their closest communication with the Divine, have an advantage over beings, not only inanimate and living an irrational life, but also over rational beings, such as we are. For if they mentally strive to imitate God, spiritually look at the Divine prototype, and try to conform their spiritual nature with Him: then, without a doubt, they have the closest communication with Him, because they are constantly active, and drawn by Divine, strong and unwavering love, they always stretch forward, immaterially and without any outside admixture, they accept the initial insights, and, in accordance with this, they lead life completely spiritual. So, the heavenly Orders participate primarily and in many different ways in the Divine, and primarily and in many different ways reveal the Divine secrets. This is the reason why they are exclusively honored in front of everyone with the name Angels: they are the first to receive Divine illumination, and through them revelations are already given to us. Thus, according to the teaching of Theology, the law was taught to us through the Angels (Galat. III, 19; Acts VII, 53). So the Angels led to God (Matt. II, 13; Acts XI, 13; Dan. VII, 10) men who were glorified before the law, and our fathers who lived after the law, guided, either instilling in them what they should do, and from error and worldly life leading them to the right path of truth, or revealing to them sacred rites, or explaining the hidden visions of the worldly mysteries, and some Divine predictions. If anyone says that God Himself appeared directly to some Saints, let him learn from the clear words of Holy Scripture (1 John IV, 12; Gen. III, 8; Gen. XVIII, 1) that no one has seen the hidden things of God, and never will see; but that God appeared to the Holy One in certain visions worthy of Him, and in keeping with the nature of those which these holy visions were. And that vision, which manifested in itself, as in an image, the likeness of an indescribable Deity, is rightly called in God’s word the Manifestation of God; because it raised those who saw it to God, since it enlightened them with Divine illumination, and revealed to them something Divine from above. These Divine visions were revealed to our glorious fathers through the heavenly Forces. So, doesn’t sacred tradition say that the holy law was given by God Himself to Moses in order to teach us the truth that it is an imprint of the Divine and sacred law? But the same word of God clearly teaches that this law was taught to us through Angels, as if the order of Divine law required that the lower ones be brought to God by the higher ones. For the highest Author of the ranks ordained such a law that in each Hierarchy, not only the highest and the lowest, but also those in the same rank, would have first, middle and last Ranks and Powers, and that those closest to God would be for the lower ones secret workers and leaders in enlightenment, approaching God and communicating with Him. I also note that the very Divine mystery of the incarnation of Jesus was originally revealed to the Angels; and then through them the grace of knowing Him was communicated to us. Thus, the Divine Gabriel announced to Zechariah the priest (Luke 1:13) that by the grace of God, whoever had a son born from him beyond expectation would be the Prophet of the good and saving Divine Incarnation of Jesus approaching the world; and to Mary, how the Divine mystery of the ineffable conception of God will be accomplished in her. Another Angel told Joseph that what was promised by God to the forefather David had truly been fulfilled. The Angel also preached the gospel to the shepherds, as to people purified by solitude and silence, and with him the numerous heavenly host conveyed to the earthly people a well-known praise of praise. But let's look at the highest revelations in Scripture. So I see that Jesus Himself, the highest Author of the heavenly beings, who accepted our nature without any change in the Divinity, does not violate the order established by Him and chosen in humanity, but humbly submits Himself to the orders of God the Father, carried out by the Angels. Through the Angels, the Son's flight into Egypt, predetermined by the Father, and the return from there to Judea is announced to Joseph. Through the mediation of Angels, Jesus fulfills the Father's decrees. I do not want to tell you, as someone who knows, what is said in our Holy Scripture about the Angel who strengthened Jesus, or that Jesus Himself, who was included among the evangelists for our salvation, is called the Angel of the great council (Isa. IX, 6); for He Himself, as an Angel, says that everything He heard from the Father He told us. Why are all heavenly Beings generally called Angels? So, this, in my understanding, is the reason why the heavenly Orders are called by the name of Angels in Scripture. Now, in my opinion, we should investigate why theologians call all heavenly beings Angels (Psalm 102:20; Matt. XXV, 31), while when explaining the rank of these supermundane beings, they actually call the rank of Angels the last rank, which finally concludes the Divine heavenly Hierarchy, and above it they place the ranks of Archangels, Principalities, Powers, Powers, and others higher beings mentioned in Holy Scripture. I think that in every degree of the Holy Order, the higher ranks have the light and powers of the lower ranks, but the latter do not have what belongs to the higher ones. That is why theologians call the holiest ranks of the highest beings Angels; for these also reveal and communicate to us the original Divine light. On the contrary, there is no reason to call the last rank of heavenly minds Principalities, or Thrones, or Seraphim: because it does not have what belongs to these higher powers. Just as he raises our Most Holy Hierarchs to the light that he himself received from God, so these highest all-holy powers raise the last rank of the Angelic Hierarchy to God. Perhaps someone will say that the name of Angel is common to all heavenly powers because they are all more or less involved in the Divine and the light communicated from Him, but in order for our teaching to be clearer, we will reverently consider the high properties of each heavenly order, as they are revealed in Scripture. Which order of heavenly Beings is the first, which is the middle and which is the last? How many ranks of heavenly Beings there are, what they are, and how the secrets of their hierarchy are performed - this, I think, is known exactly by God alone, the Author of their Hierarchy. They also know their own strengths, their light, their sacred and worldly order. But we cannot know the secrets of the heavenly Minds and their holiest perfections. We can say as much about this as God revealed to us through them, as those who know themselves. So, I will not say anything on my own, but, if possible, I will offer what we know from the angelic apparitions that occurred to the holy theologians. For clarity, the Word of God designates all heavenly Beings by nine names. Our Divine Leader divides them into three threefold degrees. Those who are in the first degree always stand before God (Is. 6:2-3; Ezek. 1) more closely and without the mediation of others united with Him: for the most holy Thrones, the many-eyed and many-winged ranks, called in the language of the Jews Cherubim and Seraphim, according to the explanation of the Holy Scripture, are in greater and more immediate proximity to God than others. Our glorious Mentor speaks of this triple degree as a single, united and truly first Hierarchy, which is not more God-like and closer to the first illumination from the original Divine light. The second degree contains Power, Dominance and Strength; the third and last in the heavenly Hierarchy contains the rank of Angels, Archangels and Principalities. About Seraphim, Cherubim and Thrones, and about their first Hierarchy Accepting this order of the holy Hierarchy, we say that each name of the heavenly Minds shows the God-like property of each of them. “So the holy name of Seraphim,” according to those who know the Hebrew language, means either “flaming” or “burning,” and the name “Cherubim is an abundance of knowledge,” or “outpouring of wisdom.” So, it is right that the highest Beings are consecrated to the first of the heavenly Hierarchies, since it has the highest rank of all - especially since the first Epiphanies and consecrations initially relate to it, as the closest to God. The heavenly Minds are called “burning Thrones and outpouring of wisdom” because these names express their God-like properties. For, as for the name of the Seraphim, it clearly shows their incessant and ever-present desire for the Divine, their ardor and speed, their ardent, constant, unrelenting and unwavering swiftness, as well as their ability to truly elevate the lower to the higher, to excite and ignite them to such heat; as well as means the ability, by scorching and burning, to thus purify them - always open, unquenchable, constantly the same, luminous and enlightening power, driving away and destroying all obscurity. The name “Cherubim” means their power - to know and contemplate God, the ability to receive the highest light and contemplate the Divine splendor at its very first manifestation, their wise art - to teach and abundantly communicate to others the wisdom bestowed on them. Finally, the name of the highest and most exalted “Thrones” means that they are completely removed from any low earthly attachment; that they, constantly rising above everything below, peacefully strive for those above, and with all their strength are motionless and firmly attached to the truly Highest Being, accepting His Divine suggestion in all dispassion and immateriality; It also means that they carry God and slavishly carry out His Divine commands. This, we think, is the explanation of the names of these heavenly Beings. Now we should talk about what, in our opinion, their Hierarchy is. It is already enough, I think, that we have said that the goal of every Hierarchy is the constant imitation of God, and that the activity of every Hierarchy is divided into the sacred acceptance by themselves, and the communication to others of true purification, Divine light and perfecting title. Now I want to say, in accordance with the dignity of these exalted Minds, about how their sacred Hierarchy is described in Holy Scripture. It must be assumed that the first Beings who follow after the Deity that realizes them, and occupy a place, as it were, on the threshold of it and surpass every visible and invisible created force; These beings constitute, so to speak, the Hierarchy at home with God and in everything similar to Him. For it must be thought that, firstly, they are pure beings, not only because they are free from the stains and impurities of vice, or that they do not have any sensual dreams, but because they are above all that is base, purer than all that is sacred and inferior, and even, in their highest purity, stand above all the most God-like powers; and that they, due to the immutability of their love for God, constantly observe their order in unconstrained and always the same activity, and are completely adamant about changing for the worse, but keep the foundation of their God-like nature always unshakable and motionless. Secondly, they are contemplative Beings, however, not in the sense that they contemplate sensory images with their minds or ascend to the knowledge of the Divine through various images found in the Holy. Scripture - but in the fact that they have a completely simple knowledge of the highest Light and are filled, if possible, with the contemplation of the source, original, incomprehensible and Trinitarian beauty; also worthy of communion with Jesus, not in sacred images figuratively imprinting the Divine likeness, but, as truly close to Him, through direct participation in the knowledge of His Divine councils; and, moreover, to the highest degree they are given the ability to imitate God, and as much as possible, they have close communication with the Divine and human properties of Jesus. Likewise, they are perfect, but not because they are enlightened with the knowledge to resolve various sacred symbols, but because they are filled with the first and primary communication with God, in accordance with the highest knowledge that is possible for Angels, the knowledge of His Divine works. For they are sanctified not through other holy beings, but from God Himself, since they are directly, by their all-exceeding power and order, directed towards Him, and by their highest purity are forever established in Him; and because of their immaterial and spiritual beauty they are allowed, as much as possible, to contemplate God, and as the first beings closest to God and especially sanctified by Him, Creatures learn from Him Himself the wise reasons for His Divine works. Therefore, the Theologians clearly show that the lower ranks of heavenly Beings rightly learn the knowledge of Divine affairs from higher Beings; and these, like all the highest, learn the Divine mysteries, as much as possible, from God Himself. For some of these Beings, as the Theologians imagine, learned from the higher ones the secret that he who ascended to heaven in human form is the Lord of the heavenly Powers and the King of Glory; others, perplexed about Jesus Himself, and wanting to know the secret of His Divine economy, directly learn and receive revelation from Jesus Himself about His highest love for the human race. “I,” it is said, “speak the truth and the judgment of salvation” (Isa. LXIII, 1). It is worthy of surprise for me that even the first of the heavenly Beings and so much superior to all others, like average beings, reverently desire Divine illumination. For they do not immediately ask: “Why are your scarlet garments?” but first they are perplexed within themselves, showing that although they strongly desire to know the Divine Mystery, they are in no hurry to anticipate the enlightenment sent down to them by God. So, the first Hierarchy of heavenly Minds, consecrated from the very Beginning of perfection, by the very fact that it is directly directed towards Him - filled, as much as possible, with the most holy purification, abundant light and perfect sanctification - is purified, enlightened and perfected, being not only completely uninvolved in attachment to earthly things, but also filled with the original light, participating in the original knowledge and management So, it is now proper to briefly say that the communion of Divine knowledge is purification, enlightenment and perfection; for it, in some way, cleanses from ignorance, imparting a worthwhile knowledge of the perfect mysteries. With this same Divine knowledge, with which it purifies, it also enlightens the mind, which previously did not know what is now revealed to it through illumination from above, and finally, with the same light, it perfects, delivering firm knowledge of the divine mysteries. This, in my understanding, is the first Hierarchy of heavenly Beings. She is located directly around God and near God, simply and incessantly striving towards the eternal knowledge of Him, according to the highest, befitting Angels, always active property; so that she clearly contemplates many and blessed visions, is illuminated by simple and immediate insights and is saturated with Divine food, abundantly sent down in its initial outpouring - however, uniform, since Divine nutrition is not varied, but one and leads to unity. She is awarded close communication with God and assistance to God, due to the possible similarity with him in her good skills and actions - and having become involved, as much as possible, in Divine knowledge and knowledge, she comes to know in the highest way much of what concerns the Divine. That is why Theology has conveyed even to earthly people those hymns of this Hierarchy, in which the superiority of its highest illumination is sacredly revealed. For her ranks alone, speaking figuratively, like the voice of many waters, cry: “Blessed is the glory of the Lord from His place” (Ezek. III, 12); others sing this most solemn and most sacred doxology: “Holy, Holy, Holy is the Lord of hosts, the whole earth is filled with His glory” (Isa. VI, 3). However, we have already explained these highest praises of the most heavenly Minds, to the best of our ability, in the essay “On the Divine Hymns,” and, as far as possible, we have said enough about them. In the present case, it seems sufficient, from what was said above, to mention that the first Hierarchy, being enlightened as much as possible by Divine goodness in Theological knowledge, and itself, as a God-like Hierarchy, transmits this knowledge to the Orders that follow it. She teaches them how God-participating Minds should worthily and decently recognize and glorify the venerable, most blessed and all-praised Divinity (for they are God-like Beings, and Divine resting places of God, as Scripture says), - equally, that the Divinity is one and at the same time trihypostatic: that It extends His most beneficent providence to all beings, starting from the most heavenly The minds even “to the last of the earth” that It is the first beginning and guilt of every being, and embraces everything in the highest way with His immense love. About the Dominions, Powers and Authorities, and about their middle Hierarchy We must now proceed to the middle degree of the Hierarchy of the heavenly Minds, and, as much as possible, consider with the mental eyes of the Dominion, together with the truly powerful images of the Divine Powers and Forces; for every name of these higher beings depicts their God-imitating and God-like properties. So, the significant name of the holy Dominions, in my opinion, means some kind of non-servile and completely free from any low attachment to earthly things - exaltation to the heavenly, not shaken in any way by any violent attraction to something dissimilar to them - but a dominion constant in its freedom, which stands above any humiliating slavery; alien to all humiliation, removed from all inequality to itself, constantly striving for true Dominion, and, as much as possible, holyly transforming both itself and everything subordinate to it into perfect likeness to Him; not being attracted to anything that exists by chance, but always completely turning to the Truly Existing, and constantly communing with the sovereign God-likeness. The name of the holy Powers means some powerful and irresistible courage, if possible imparted to them, reflected in all their God-like actions - in order to remove from themselves everything that could reduce and weaken the Divine insights bestowed upon them; strongly striving to imitate God, not remaining idle from laziness, but steadily looking at the highest and all-strengthening Power, and, as much as possible, becoming Her image according to its own strength, completely turned to Her as the source of Power, and descending godlike to the lower powers to impart power to them. Finally, the name of the holy Powers signifies a rank equal to the Divine Dominions and Powers, harmonious and capable of receiving Divine insights, and the structure of premium spiritual dominion; - not autocratically using the granted sovereign powers for evil, but freely and decently ascending to the Divine, both itself ascending and holyly leading others to Him, and, as far as possible, becoming like the Source and Giver of all power, and depicting Him, as much as possible for the Angels, in the completely true use of its sovereign power. Having such God-like properties, the middle degree of heavenly Minds is purified, enlightened and improved in the above-mentioned manner through Divine insights communicated to it indirectly through the ranks of the first Hierarchy, and from it again poured out to the lower ranks through secondary manifestation. So, we must consider the knowledge that passes from one Angel to another as a sign of perfection, which begins from afar, and gradually weakens in its transition to the lower ones. For, as those experienced in our sacred mysteries say, directly received Divine inspirations are more perfect than those that are communicated through others: so, I think, direct enlightenment in those angelic ranks that are near God is more perfect than in those that are enlightened through others. Therefore, in our Sacred Tradition, the first Minds are called perfecting, enlightening and purifying forces in relation to the lower ones; for these latter, through the former, are raised to the highest Principle of everything, and, if possible, become partakers of mysterious purifications, enlightenments and perfections. For this is how it was determined by Divine decree in a manner worthy of the Divine, so that through the first, the second would partake of Divine insights. You will find many explanations for this from the Theologians. Thus, when Divine and Fatherly mercy punished the Israelites - in order to convert them to true salvation, and handed them over for correction to vengeful and cruel nations, in order to thereby bring into a better state those over whom It was watching, and then, freeing them from captivity, mercifully brought them to their former state - at that time one of the Theologians, named Zechariah, saw one, as I think, of the first and closest Angels to God (the name of the Angel, as I said, is common to all heavenly Powers), who, as said, received comforting news from God Himself; - and another Angel from the lower ranks - coming to meet him (the first), both to receive the light communicated from him, and to learn from him, as a Hierarch, God's will, so that, at his own command, he could teach the Theologian that Jerusalem will be populated by a great multitude of people (Zech. XII, 6). And another Theologian, Ezekiel, says (Ezek. 9; Eze. 10; Eze. 12) that this is determined from the highest and superior Deity of the Cherubim. For when Fatherly mercy decided, through punishment, to bring the people of Israel, as it is said, to a better state; and Divine justice determined to separate the innocent from the criminals; then the first to know about this after the Cherubim is the one who was girded around the loins with sapphire, and clothed in the subdir - the sign of the High Priest. The Divinity commands the other Angels, who have axes in their hands, to learn from the first the Divine judgment about this. For to the first it is said: Go through the midst of Jerusalem, and put signs on the foreheads of innocent men; - and to the rest it is said: Go after him into the city, and flog him, and do not spare even your glance, but do not touch those on whom the sign lies (Ezek. IX, 4-6). What else can be said about that Angel who said to Daniel: “the word went out” (Dan. IX, 23), or about the first one who took fire from among the Cherubim? Or, which even more clearly indicates the division of the Angels, about that Cherubim who puts fire into the hands of one clothed in sacred clothing - or about the one who called the divine Gabriel and said to him: “tell him the vision” (Dan. VIII, 16)? What can we say about everything that has been said by the holy Theologians about the Divine dispensation of the heavenly Orders? Resembling him as much as possible, the ranks of our Hierarchy will, as it were, represent the Angelic splendor in images, being organized through him and ascending to the premium Beginning of every Hierarchy. About the Principalities, Archangels and Angels, and about their last Hierarchy It remains for us now to consider that sacred Hierarchy, which contains the ranks of Angels, and consists of God-like Principalities, Archangels and Angels. And, firstly, I consider it necessary to explain, if possible, the meanings of their holy names. The name of the heavenly Principalities means the God-like ability to command and control in accordance with the sacred order, most befitting of the commanding Powers, completely both to turn to the Beginningless Beginning, and to guide others, as is characteristic of the Principalities, to Him; to imprint in oneself, as much as possible, the image of the source Beginning, and finally the ability to express His superior authority in the well-being of the governing Forces. The rank of the holy Archangels is equal to those heavenly Principalities; for their Hierarchy, as I said, is one with the Hierarchy of Angels. But just as there is no Hierarchy that does not have first, middle and last Powers; then the holy rank of Archangels, as the middle one in the last Hierarchy, unites the extreme ranks by its communication with them. For he communicates with the most holy Principalities and holy Angels; - with the first in that he turns through the Principalities to the premium Beginning, conforms to Him as much as possible, and maintains unity between the Angels in accordance with his harmonious, skillful, invisible leadership. It is communicated with the latter by the fact that he, as an order designated for teaching, receives Divine insights through the first Powers according to the property of the Hierarchy, and transmits them with love to the Angels, and through the Angels informs us to the extent that someone is capable of Divine insights. Angels, as we have already said, finally conclude all the ranks of heavenly Minds, since they are the last among heavenly beings to have the Angelic property - and therefore, it is more fitting for us to call them Angels before other ranks, the more obvious their Hierarchy and the closer to the world. For it must be thought that the highest Hierarchy, as has been said, being especially close to the incomprehensible Being, incomprehensibly and sacredly rules over the second; and the second, which consists of the holy Dominions, Powers and Powers, is guided by the Hierarchy of Principalities, Archangels and Angels, and although it is more open than the first Hierarchy, it is more secret than the subsequent one. The heralding rank of Principalities, Archangels and Angels alternately rules over the human Hierarchies, so that there is order in the ascent and turning to God, communication and unity with him, which from God beneficially extends to all Hierarchies, is implanted through communication, and is poured out in the most sacred harmonious order. Therefore, Theology entrusts the priesthood over us to the Angels, when it calls Michael the prince of the Jewish people (Dan. 10), as well as other Angels as princes of other nations: “for the Most High set the limits of the tongues according to the number of the Angels of God” (Deut. XXXII, 8). If anyone asks: how was it that the Jewish people alone were honored with Divine revelations? – To this it must be answered that the deviation of other nations to false gods should not be imputed to the good rule of the Angels; but the peoples themselves voluntarily fell away from the straight path leading to God, out of self-love, pride and reckless reverence for things in which they thought to find the Divine. The Jewish people themselves were subjected to this, according to the testimony of Scripture. “You have rejected the knowledge of God,” it says, “and have followed the path of your heart” (Hosea 4). For our life is not bound by necessity, and the Divine rays of heavenly enlightenment are not darkened by the free will of beings governed by Providence. However, the dissimilarity of spiritual gaze results in the fact that either these beings do not participate at all in the abundant enlightenment of the Father’s goodness, and due to their resistance it becomes useless, or they are enlightened - but differently, less or more, darker or clearer, while the source ray is one and simple, always the same and always abundant. And other peoples (from among whom we also flowed to the boundless and abundant sea of ​​Divine light, ready to pour out on everyone) were ruled not by some alien gods, but by the One Beginning of everything; and the Angels, each ruling over his people, brought their followers to Him. Let us remember Melchizedek, the hierarch most dear to God, the hierarch not of false gods, but of the true, Highest God. For the God-wise men did not simply call Melchizedek only a friend of God, but also a priest, in order to show the perspicacious more clearly that Melchizedek was not only himself converted to the true God, but also others, as a hierarch, he guided others on the path to the true and one Divinity (Gen. XIV). Let us remind your hierarchical knowledge that both the Pharaoh by the Angel (Gen. LI) placed over the Egyptians, and the King of Babylon by his Angel were announced in visions about the providence and power of the Ruler of everything and the Lord over everything; and that over these nations, servants of the true God were placed, as if leaders, to explain the transformative angelic visions, which were also revealed to holy men close to the angels, such as Daniel and Joseph, by God through the angels. For there is one Beginning and one Providence over everything. And one should not think that the Jews were ruled by God as if by lot, and other nations separately; or Angels - with rights equal to Him, or with unequal ones, or some other gods. But this saying (Deut. XXXII, 9) in the true sense should be understood not as if God shared the rule over us with other gods or Angels, and took the leadership and leadership of Israel into His lot, but in such a way that, while the one over all providence of the Most High divided all people among His Angels for the good guidance of them to salvation, almost Israel alone was turned to the knowledge of the true Lord, and the reception of the true light from Him. Why does Theology, showing that Israel gave itself up to serve the true God, says: “and it became the Lord’s portion” (Deut. XXXII, 9); showing that Israel, like other nations, was entrusted to one of the holy Angels for the knowledge through him of the one Principle of everything, he says that Michael was placed over the Jewish people (Dan. X): and this clearly teaches us that there is one Providence over everything, incomprehensibly governing all forces, invisible and visible; nevertheless, the Angels, each placed over his people, raise to Him, as to their Beginning, as many as they can, those who willingly obey them. Brief repetition and conclusion of what has been said about the angelic orders So, it is shown how the highest order of the Minds that stand before God, holy by primary sanctification (insofar as it receives it directly), is purified, enlightened and perfected by the sanctification of the Divine, more hidden and clearer. More intimate because it is more spiritual, more simple and singular; more clear because it is first-given, first-revealed and more holistic, and communicated to this Chin, as the purest, in greater quantity. From this Chin, according to the same law of well-ordered order, in Divine harmony and proportionality, the second Chin is raised to the beginningless beginning and end of all splendor, from the second the third, from the third our Hierarchy. Each Chin is an interpreter and messenger of the higher ones. The highest of all are the interpreters of God who moves them, the rest are likewise interpreters of those who are moved by God; for the Author of order, in order for each rank of intelligent and spiritual Beings to have a splendid order to build others, established decent degrees in each Hierarchy, and, as we see, divided the entire Hierarchy into the first, middle and last Powers. Even, strictly speaking, he divided each degree into its own Divine ranks; therefore, the most Divine Seraphim call on each other (Isa. VI, 3), as the Theologians say, clearly, in my opinion, thereby showing that the first communicate knowledge about God to the second. It can also be added that each heavenly and human mind has its own first, middle, and last degrees and powers, which manifest themselves in the same way as happens when enlightenment is communicated in the Hierarchy; and in accordance with these forces, if possible, partakes of the brightest purification, the most abundant light and the highest perfection. For besides Him who is truly self-perfect and all-perfect, there is nothing self-perfect that does not require perfection. Why are celestial beings generally called celestial powers? Now here’s something else worthy of our reflection: why we usually call all angelic beings heavenly powers. For the same thing that was said about the Angels, about the last order of heaven, cannot be said about the Powers; those. that the ranks of higher Beings participate in the lordship of the lower ones, as the property of all Saints, and the lower ones do not participate in the lordship of the higher ones: and therefore, as if all Divine minds are called heavenly Powers, but cannot in any way be called Seraphim, Thrones or Dominions; lower spirits do not have all the properties that higher spirits have. Angels, and even before the Angels the Archangels, Principalities and Powers, are placed in Theology after the Powers, and despite the fact that we often call them generally heavenly Powers along with other holy beings. By calling everyone by a common name, the name of the heavenly Powers, we by no means confuse the properties of each rank. In all premium Minds, in accordance with their highest nature, we distinguish three attributes: essence, force and action. Hence, when we without distinction call all or some of them heavenly beings, or heavenly Powers, we call them so improperly, borrowing this name from the essence or power that belongs to them. For that highest property of the holy Powers, which we have already precisely defined, should not be completely attributed to the lower Beings, and thus confuse the separate order of the Angelic ranks, because the higher ranks, as we have already spoken about this more than once, completely have all the holy properties of the lower ones, and the latter do not have all those higher perfections that the first ranks have; and only some of the initial insights are communicated to them first, according to their acceptability. Why are our Priests called Angels? Zealous researchers of the Divine sayings also ask: if lower beings do not participate in the perfections of higher beings, then why is our Priest in Scripture called the Angel of the Lord Almighty (Malach. II, 7; Apoc. II)? This does not, I think, contradict what we said before. For we say that the latter beings do not reach the highest and fullest degree of perfection with the former beings; but partly and as much as possible, they have these perfections, due to communication with the one Supreme Being, Who arranges and unites them all. So eg. the order of the holy Cherubim has the highest wisdom and knowledge; and the ranks of beings lower than them also have wisdom and knowledge, although they possess these perfections only partially and to the lowest degree, as much as possible for them. Of course, in general, it is given to all God-like, intelligent beings to possess wisdom and knowledge, but in the highest and first, or second and lowest degree, having these perfections does not belong to everyone in general, but is determined for each according to his strength. The same, and without any error, can be said about all Divine Minds. For just as higher beings fully have the holy perfections that belong to lower beings, so, on the contrary, lower beings, although they have the perfections of higher ones, are not, however, to an equal degree, but to a lower degree. So, in my opinion, it is not indecent that Theology calls our Priest an Angel. For the Priest, as much as possible, has the ability to teach, which belongs to the Angels, and as much as is possible for a person, he proclaims the Divine will to others, like the Angels. Further you will also see that Theology even calls the heavenly and highest Beings, as well as our most God-loving and sacred men, gods (Gen. XXXII, 1; Psalm LXXXI, 6; Exod. VII, 1). Although the incomprehensible Deity, by its highest nature, surpasses and exceeds all other beings; although nothing that exists, actually and completely, can be called similar to Him: however, if any spiritual and rational being will, as much as possible, seek the closest unity with the Divine, and, as much as possible, will constantly strive for the Divine illumination of Him, then itself, in its own feasible, if one may say so, imitation of God, will become worthy of the Divine name. Why is it said that the Prophet Isaiah was purified by Seraphim? Now, as much as possible, let us examine why Scripture says that Seraphim was sent to one of the Theologians? For perhaps someone will be perplexed: why does the Prophet not be purified by some lower Angel, but by one belonging to the highest beings? Judging by the distinction that I presented above regarding the participation of all intelligent beings in perfections, some say that Holy Scripture does not say that one of the Minds closest to God came to purify the Theologian; but that one of the Angels assigned to us, as the performer of purification over the Prophet, is called by the name of Seraphim because he accomplished the purification of sins, as the Prophet speaks about, through fire, and because he aroused the purified Prophet to obedience to God. So, they say that Scripture simply calls one Seraphim, not from among those inherent in God, but from among those cleansing Powers that are assigned to us. Someone offered me such a not entirely inappropriate opinion about this subject. He said that this great Angel (whoever he was), who arranged a vision for the initiation of the Theologian into the Divine mysteries, attributed his own cleansing sacred action to God, and according to God to the highest Hierarchy. Is this opinion really not fair? For the one who asserted this said that the Divine power, spreading everywhere, embraces everything, and passes through everything without hindrance, being invisible to anyone, not only because it is prenaturally above everything; but also because she secretly spreads her providential actions everywhere. Further, it reveals itself to all intelligent beings in proportion to their acceptability, and communicating the gifts of its light to the higher beings, through them, as through the first, it distributes these gifts to the lower ones in a row, in proportion to the God-contemplative property of each Order. Or to make this clearer, I will add my own examples (albeit insufficient in relation to God, who exceeds everything, but clear for us). The sun's ray, in its outflow, conveniently passes through the first substance, which is the most transparent of all, and in it shines brightly with its rays; when it falls on a denser substance, the light emanating from it becomes weaker, due to the inability of the illuminated bodies to conduct light, and thus little by little it becomes completely almost incommunicable. In a similar way, the heat of fire spreads more widely over the bodies most capable of receiving it, which soon succumb to its power; on the contrary, in the bodies that oppose it, traces of its igniting action are either not at all noticeable, or very small; and, what is even more important, it is communicated to bodies unrelated to it through that which is akin to it, first igniting what is capable of ignition, and then, in order, warming what is not easily warmed, for example. water, or anything else. Like this law of the physical order, the Highest Official of every order, both visible and invisible, reveals the radiance of His purest light, pouring it initially onto the highest Beings, and through them those who are lower than them already partake of the light of the Divine. For the highest Beings, the first to know God, and strongly desiring to partake of the Divine power, are the first and honored, if possible, to be imitators of the Divine power and action. And they themselves, as much as possible, with all their love, direct those beings who are lower than them to similar action, abundantly communicating to them the light they have received, so that these latter also transmit it to the lower ones; and thus each first creature communicates what is given to him to the next after him, so that, by the will of Providence, the Divine light is poured onto all creatures, according to their acceptability. So, for all illuminated beings, the source of light is God by nature, essentially and actually, as the essence of light, the Author of its being and communication; according to the institution of God and the imitation of God, for each lower being the higher being is the beginning of illumination, since through the higher the rays of the Divine light are transmitted to the lower. Thus, the highest rank of Heavenly Minds is rightly considered by all other Angelic beings, after God, to be the beginning of all sacred knowledge of God and Imitation of God, since through them Divine illumination is communicated to all beings and to us; why every sacred and God-imitating action is attributed not to God, as the Author, but to the first God-like minds, as the first performers and teachers of Divine deeds. So, the first order of holy Angels, more than all others, has a fiery property and abundant communication of Divine wisdom, and the highest knowledge of Divine insights, and that high property that demonstrates the greatest ability to receive God into oneself. The ranks of lower beings, although they participate in the fiery, wise, cognitive and God-receiving power, but to a lower degree, turning their gaze to the first, and through them, as originally worthy of God-imitation, ascending to God-likeness, in accordance with their powers. Thus, these holy properties, in which lower beings participate through the mediation of higher ones, are the first to be attributed after God to the latter, as to the leaders of the clergy. So, the one who affirmed this said that the vision that was to the Theologian, presented to him by one of the holy and blessed Angels assigned to us, under whose bright guidance the Theologian was initiated into this spiritual vision, in which (symbolically speaking) the highest Beings seemed to him to be below God, near God and around God, and the Beginningless, the Most High - incomparably superior to all of them, sitting on a throne in the middle supreme powers. So from this vision the Theologian learned that the Divinity, in His essential majesty, incomparably surpasses all visible and invisible power, and is so exalted above everything that even the very first creatures are not at all like Him; I also learned that the Divine is the beginning of everything and the cause that realizes everything, the unchangeable basis of the constant existence of beings, on which the existence and bliss of the highest Powers depends. Then he learned the God-like properties of the most holy Seraphim, whose sacred name means “flaming” (which we will talk about a little below, as much as we can show the closeness of this flaming power to God-likeness). Further, the holy Theologian, seeing the sacred image of six wings, meaning in the first, middle and last Minds the detached and strongest desire for the Divine; also seeing the multitude of their legs and faces, and the fact that they covered both their legs and faces with their wings, and made constant movement with their middle wings. Seeing all this, the Theologian ascended from the visible to the knowledge of the invisible. In this he saw the comprehensive and penetrating power of the highest Minds, and their holy reverence that they have during the daring, incomprehensible test of the highest and deepest mysteries; I saw a harmonious, constant and lofty movement, which essentially belongs to their God-imitating actions. In addition, the Theologian learned Divine and high chants from the Angel, who presented him with this vision, communicating to him, if possible, his knowledge regarding sacred objects. The angel also revealed to him that participation, if possible, in Divine light and purity, and for the purest, serves as a certain purification. This purification, although in all sacred minds, for the highest reasons, is accomplished by God Himself in a mysterious way: however, in the supreme and closest Powers to God it is in some way clearer, and appears and is communicated to them to a greater extent; in the second or last intelligent Powers, close to us, depending on how each of them is removed from God in its likeness, the Divine diminishes His insights to the point that it makes something of His secrets unknown. Further, the Divinity enlightens the second beings, each in particular through the first; and in short, the Divinity, incomprehensible in Itself, is revealed through the first Forces. So, this is what the Theologian learned from the Angel who enlightened him: that is, that purification, and in general all Divine actions, being revealed through the first beings, are taught to all other beings, depending on how many Divine gifts each of them can receive. And this is the reason why the Angel rightly attributed to the Seraphim, after God, the property of purifying through fire. So, there is nothing strange if it is said that Seraphim purified the Theologian. For, like God, by the very fact that He is the Author of cleansing, He cleanses everyone; or better (let’s imagine an example closer to us), as with us the hierarch, purifying and enlightening through his servants or priests, himself, as they usually say, purifies and enlightens; since the ranks consecrated by him always attribute their sacred actions to him: so the Angel, who performed purification over the Theologian, attributes his art and ability to purify to God as the Author, and to Seraphim as the primary performer of the Divine mysteries. Instructing the Theologian being purified by him with Angelic reverence, the Angel seemed to say to him this way: the first principle, essence, Creator and Author of the cleansing that I am performing over you is the One who gave existence to the very first creatures, and, placing them near Himself, supports and preserves them from all change and fall, and makes them the first participants in the actions of His providence. This is what, according to my teacher, the embassy of Seraphim means! The Hierarch, and the first leader according to God - the rank of the first Beings, from whom I learned to purify God-like, he, through my mediation, purifies you. Through this rite, the Creator and Author of all purification revealed in us the mysterious actions of His Providence. This is how my Mentor taught me, and I am sharing his instructions with you. However, I leave it to your intelligence and prudence, or for some of the proposed reasons, to put aside bewilderment, and to prefer this reason, as plausible, probable, and, perhaps, fair, to any other; or - to discover with one’s own strength something that is most consistent with the truth, or - to learn from another (I mean here God, who offers the teaching, and the Angels explaining it), and to us, who love the Angels, to communicate the clearest, if possible, and for me the most desirable knowledge. What does the number of Angels indicated in Scripture mean? (Dan. VII, 10) And then, in my opinion, it is worthy of careful reflection what Scripture says about Angels, that is, that there are thousands of them and tens of them, multiplying the numbers by themselves, we have the highest. Through this it clearly shows that the ranks of heavenly Beings are innumerable for us; because the blessed army of premium Minds is countless. It exceeds the small and insufficient counting of the numbers we use, and is precisely determined by their supreme and heavenly understanding and knowledge, bestowed upon them in abundance from the Divine omniscient Wisdom, which is the highest Origin of all things, the realizing cause, the supporting force and the final limit of everything. What do sensual images of Angelic Forces mean; what does their fire mean, human appearance, eyes, nostrils, ears, lips, touch, eyelids, eyebrows, blooming age, teeth, shoulders, elbows, arms, heart, chest, ridge, legs, wings, nakedness, robe, light clothes, priestly clothes, belts, wands, spears, axes, geometric tools, winds, clouds, copper, amber, faces, applause, flowers of various stones; what do the types of lion, ox, eagle mean; that horses and their various flowers; what are rivers, chariots, wheels, and what does the mentioned joy of Angels mean? Let us, if you wish, give our mental gaze a rest from the difficult and intense contemplation befitting Angels; Let us descend to a particular examination of the diverse and multiform images of Angels, and from them, as from images, we will begin to ascend to the simplicity of heavenly Minds. Let it be known to you, first of all, that when the best explanation of sacred, mysterious images represents the same ranks of heavenly Beings, when performing sacred actions, then superior, then again subordinate, sometimes the last ranks are in charge, and the first are subordinate, and, finally, the first, middle and last ranks have their own powers - that in this image of explanation there is nothing inappropriate. For if we were to say that some Orders, when performing sacred actions, obey the first, then they themselves rule over them, and that the first, when they rule over the last, again submit to the same ones over whom they rule; then this way of explanation would indeed be indecent and confusing. When we say that the same Orders command and are subordinate together, however, not over themselves or to themselves, but each of them is subordinate to the higher, and commands over the lower, then we can rightly say that the sacred images mentioned in Scripture, the same ones, can actually and correctly sometimes be applied to the first, middle and last Powers. So, a striving direction towards the heavenly, constant turning to ourselves, preserving one’s own powers and participating in providential power, through the communication of one’s powers to the lower ones, rightly befits all heavenly Beings, although some (as has often been said) to the highest degree and completely, and others partly and to a lower degree. In explaining the first image, we first of all need to consider why Theology almost most of all uses the symbols of fire. For you will find that it not only represents fiery wheels, but also fiery animals, and men as if lightning-shaped, places many fiery coals near the heavenly Beings, represents fiery rivers flowing with a terrible noise; He also says that the thrones are also fiery, and by the very name of the Seraphim he shows that these highest beings are fiery, and attributes to them the properties and actions of fire, and in general, both in heaven and on earth, he especially likes to use fiery images. In my opinion, the appearance of fire indicates the God-like quality of the heavenly Minds. For holy theologians often describe the Highest and indescribable Being under the guise of fire, since fire carries within itself many and, if one can say, visible images of the Divine property. For sensual fire is, so to speak, in everything, passes through everything freely, is not restrained by anything; it is clear and at the same time hidden, unknown in itself, if there is no substance on which it would exert its effect; elusive and invisible by itself; conquers everything, and whatever it touches has its effect on everything; everything changes and is communicated to everything that approaches it in any way; with its life-giving warmth it renews everything, illuminates everything with clear rays; uncontrollable, incomprehensible, has the power to separate, unchangeable, strives upward, penetrating, comes to the surface and does not like to be below; always moving, self-propelled and moving everything; has the power to embrace, but is not embraced; has no need for anything else, multiplies imperceptibly, and shows its great strength in every substance convenient for it; active, strong, inherent in everything invisibly; left in negligence it seems non-existent, but through friction, as if through some search, it suddenly appears in a substance related to it and immediately disappears again, and, abundantly communicating itself to everything, does not decrease. You can find many other properties of fire, as if showing Divine properties in sensual images. Knowing this, God-wise men represent heavenly Beings under the guise of fire, thereby showing their likeness to God, and the imitation of God possible for them. Heavenly Beings are also represented in the image of people, because man is gifted with reason and is able to direct his mental gaze to grief; because he has a straight and regular appearance, has received the natural right of superiority and power, and because, although he is inferior in his feelings to other animals, he rules over everything with the overwhelming power of his mind, his extensive ability of reasoning and, finally, his spirit, which is by nature free and invincible. I even think that in each of the many members of our body one can find similar images depicting the properties of the Heavenly Forces. So we can say that the ability of vision means their clearest contemplation of the Divine light and, together, a simple, calm, unhindered, quick, pure and dispassionate acceptance of the Divine illumination. The recognition powers of smell mean the ability to perceive, as much as possible, a fragrance that exceeds the mind, to correctly distinguish from stench and to completely avoid it. The sense of hearing is the ability to participate in Divine inspiration and intelligently accept it. Taste is saturation with spiritual food and the acceptance of Divine and nutritional streams. The sense of touch is the ability to correctly distinguish between useful and harmful. Eyelashes and eyebrows - the ability to protect Divine knowledge. Blooming and youthful age is always a blooming vitality. Teeth signify the ability to separate the perfect food taken; for each spiritual being, having received simple knowledge from a being higher than itself, with all diligence divides it and multiplies it, transmitting it to lower beings, in accordance with their acceptability. Shoulders, elbows and arms signify the power to produce, act and accomplish. The heart is a symbol of God-like life, which generously shares its life force with what is entrusted to its care. Further, the chest means a tireless force that stores a life-giving gift in the heart lying underneath it. The spine means that which contains all the vital forces. Legs – movement, speed and speed of their striving towards the Divine. That is why theology depicts the feet of holy beings as winged. For the wing means a quick soar upward, a heavenly and lofty flight, which, in its desire, rises above everything earthly. The lightness of the wings means a complete separation from the earthly, a complete, unhindered and easy desire to fly out; nakedness and lack of shoes - everlasting freedom, unstoppable readiness, distance from everything external and possible assimilation to the simplicity of the being of God. Since simple and manifold Wisdom sometimes covers their nakedness and gives them to wear certain instruments, let us now explain, as much as is possible for us, these sacred garments and instruments of the Heavenly Minds. Light and fire-like clothing, as I think, means, in the likeness of fire, their Godlikeness and the power to illuminate, in accordance with their state in heaven, where the light dwells, which spiritually shines and is itself illuminated. Priestly clothing signifies their closeness to Divine and mysterious visions, and dedication of life to God. Belts signify their ability to protect fruitful forces within themselves, and the concentration of their action in one goal, established forever in the same state, as in a regular circle. The wands signify their royal and sovereign dignity, and the direct execution of everything. Spears and axes signify the power to separate what is not characteristic of them, sharpness, activity and the action of distinctive forces. Geometric and artistic tools - the ability to found, create and accomplish, and in general everything that relates to the action of raising to God and converting lower beings. Sometimes the instruments with which the holy Angels are depicted serve as symbols of God’s judgments about us (Numbers XXII, 23, 2 Kings XXIV, 17, Apoc. XX, Amos. VIII, Zechariah III, Jeremiah XXIV.). Some of these instruments mean corrective instruction, or punishing justice; others are liberation from dangers, or the purpose of instruction, or the restoration of the first beatitude, or the increase of other gifts, small or great, sensual or spiritual. In a word, a discerning mind will not doubt that the visible is actually used to signify the invisible. The fact that they are called winds (Dan. VII, 2l Psalm XVII, 2, 103:3) means the speed of their activity, which constantly penetrates everywhere, their ability to be transferred from top to bottom and from bottom to top, elevating the lower ones to a lofty height, and encouraging the higher ones to communicate with the lower ones and take care of them. It can also be said that through the name winds the Godlikeness of the heavenly Minds is signified; for the wind also has in itself the likeness and image of Divine action (as I sufficiently showed this in symbolic Theology, with the mysterious explanation of the four elements), in its natural and life-giving mobility, in its fast, uncontrollable striving, and in the unknown and hiddenness for us of the beginning and end of its movements. “Do not consider,” it is said, “where it comes from and where it goes” (John III, 8). Further, Theology surrounds them with clouds, meaning that the sacred Minds are incomprehensibly filled with mysterious light, receive the original light without vanity, and abundantly transmit it to lower beings, in accordance with their nature; that they are gifted with the power to give birth, revive, grow and create in the image of mental rain, which with abundant drops stimulates the subsoil irrigated by it to life-giving birth. If theology applies to heavenly Beings the type of copper ((for example, Ezek. 1:7, XL:3; Dan. X, 6)), amber (Ezek. 1, 5, VIII, 2), and multi-colored stones ((for example, Apoc. IV, 3)): then amber, as something golden and silver-like, means non-flickering, inexhaustible, inexhaustible and unchanging shine, as in gold, and as in silver, a bright, light-like, heavenly radiance. Copper should include either the property of fire or the property of gold, which we have already discussed. As for the different colors of stones, one must think that white represents lightness, red – fiery, yellow – golden-like, green – youth and vigor; in short, in every type of symbolic image you will find a mysterious explanation. But I think we have already said as much as possible about this subject; Now we must move on to the sacred explanation of the mysterious image of the heavenly Minds, in the form of certain animals. And firstly, the image of a lion (Apoc. IV, 7; Ezek. 1, 10) should be thought to mean a dominant, strong, irresistible force, and a feasible likeness to the incomprehensible and ineffable God in that they mysteriously close the spiritual paths and paths leading with Divine enlightenment to God. The image of an ox (Ezek. 1:10) signifies strength, vigor and that which makes spiritual furrows capable of receiving heavenly and fruitful rains; horns mean protective and invincible power. Further, the image of an eagle (Ezek. 1:10) means royal dignity, pomp, speed of flight, vigilance, vigilance, speed and skill in obtaining food, strengthening strength, and, finally, the ability, with strong visual strain, to freely, directly, steadily look at the full and luminous ray flowing from the Divine Light. Finally, the image of horses means submission and quick obedience; white (Zech. VI, 3) horses mean lordship, or better, affinity with the Divine light; black ones (Zech. VI,2) – unknown secrets; redheads (Zech. VI,2) – fiery and quick activity; variegated (Zech. VI,3) - black and white - the power through which extremes are connected, and wisely the first is united with the second, the second with the first. But if we did not care about the brevity of the essay, then all the particular properties, and all the parts of the bodily structure of the animals shown, could be decently applied to the heavenly Powers, taking the similarity not in the exact meaning. Thus, their angry appearance could be applied to spiritual courage, the extreme degree of which is anger, lust - to Divine love, and in short, all the feelings and parts of dumb animals - to the immaterial thoughts of celestial Beings and simple forces. But for the prudent, not only this, but also the explanation of the mysterious image alone is sufficient to understand objects of this kind. Now should show the meaning of rivers, wheels and chariots, applied to the celestial Beings. Rivers of fire (Dan. VII, 10) mean Divine sources, abundantly and constantly moistening these Beings and feeding them with life-giving fruitfulness. Chariots (2 Kings 2:11, 6:17) mean the harmonious action of equals. The wheels (Ezek. 1:16, 10:2), winged, steadily and straightly moving forward, signify the power of heavenly Beings to move in their activities along a straight and correct path, since all their spiritual aspirations from above are directed along a straight and steady path. It is possible to take the image of spiritual wheels in another mysterious sense. They are given a name, as the Theologian says: “Gelgel” (Ezek. 10:13), which in Hebrew means “rotation and revelation.” The Fiery and Divine wheels belong to rotation, since they constantly revolve around the same good; revelations, since they reveal secrets, elevate the lower ones and bring down the highest illumination. It remains for us to explain the joy (Luke XV, 10) of the heavenly Orders. True, they are completely alien to our passive pleasure; however, they rejoice with God, as Scripture says, about the finding of the lost, because of their God-like quiet joy, because of their sincere pleasure in the care of Providence for the salvation of those turning to God, and because of those inexplicable delights that Holy men very often felt when Divine illumination descended on them from above. This is what I could say about sacred images. Although their explanations are not entirely satisfactory, they, in my opinion, contribute to ensuring that we do not have a low concept of mysterious images. If you say that we have not mentioned all the actions and images of the Angelic powers presented in order in Scripture, then we respond to this with a sincere admission that in part we do not have complete knowledge of supermundane subjects, and we have a need for another leader and mentor regarding this subject, while in part we left a lot, as equivalent to what we said, with the intention, taking care of the brevity of the essay and with reverence keeping silent about secrets that are inaccessible to us. You might be interested in: