The Celestial Hierarchy — Chapter V

St. Dionysius the Areopagite

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 supermundane 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 mind

examine the particular sacred characteristics of each of the Celestial

Orders which are set forth for us in the Scriptures.

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[4] Everything which proceeds in the divine orders is not naturally

adapted to receive all the powers of its producing cause. Not in short,

are secondary natures able to receive all the powers of the natures

prior to themselves, but the latter have certain powers exempt from

things in in inferior order, and incomprehensible by the beings

posterior to themselves.'--Proposition CL. Proclus, Metaphysical

Elements.

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