The Celestial Hierarchy — Chapter Vi

St. Dionysius the Areopagite

Which is the first Order of the Celestial Beings, which the middle, and

which the last?

I hold that none but the Divine Creator by whom they were ordained is

able to know fully the number and the nature of the supermundane Beings

and the regulation of their sacred Hierarchies; and furthermore, that

they know their own powers and illuminations and their own holy

supermundane ordination. For we could not have known the mystery of

these supercelestial Intelligences and all the holiness of their

perfection had it not been taught to us by God through His Ministers

who truly know their own natures.

Therefore we will say nothing as from ourselves, but being instructed

will set forth, according to our ability, those angelic visions which

the venerable theologians have beheld.

Theology has given to the Celestial Beings nine interpretative names,

and among these our divine initiator distinguishes three threefold

Orders. [5] In the first rank of all he places those who, as we are

told, dwell eternally in the constant presence of God, and cleave to

Him, and above all others are immediately united to Him. And he says

that the teachings of the holy Word testify that the most holy Thrones

and many-eyed and many-winged ones, named in the Hebrew tongue Cherubim

and Seraphim, are established immediately about God and nearest to Him

above all others. Our venerable hierarch describes this threefold Order

as a co-equal unity, and truly the most exalted of the Hierarchies, the

most fully Godlike, and the most closely and immediately united to the

First Light of the Godhead.

The second, he says, contains the Powers, Virtues and Dominions, and

the last and lowest choirs of the Celestial Intelligences are called

Angels, Archangels and Principalities.

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[5] There are nine Orders of Angels, figures of the nine Archetypes in

God; and each one obtains a name corresponding to the property in God

which it exhibits.' Further, the Cherubim are those who may be called

loving Wisdoms, as those first may be called wise Loves. For there is

in each both love and wisdom. But in the first, inasmuch as they are

nearer to God, the very Sun of Truth, this exists in a far greater

degree.... Such then is the difference between these Orders: namely,

that in the latter is knowledge proceeding from love; in the former is

love proceeding from knowledge.' In the third rank are those who, from

their unity, simplicity, constancy and firmness, are sometimes called

Thrones, sometimes Seats; who' themselves also are wise and loving. But

from their simplicity, they have the attributes of unity, power,

strength, fortitude, steadfastness. Which very attributes the Cherubim

and Seraphim also possess.... Steadfastness comes from simplicity,

simplicity from purification. For when each object is purified back to

its own simple nature, then, being uncompounded, it remains

indissoluble through its uni