What do we learn from the book, “The Celestial Hierarchy”?

This book, supposedly written by Dionysius the Areopagite ,⁶⁷⁰ has made it clear that “God is not the author of confusion but of peace” (1 Cor. 14:33) . Therefore, the heavens and

669 St. Anthony the Great, The Letters of St. Antony , trans., Samuel Rubenson (Minneapolis: Fortress Press, 1995) 6.57–62: p. 220.

670 Dionysius the Areopagite: Probably an author from the fifth/sixth century in Syria. He wrote in Greek and attributed his writings to Dionysius the Areopagite (Acts 17:34) in order to give his writings an apostolic and traditional authority. He is a Christian theologian, influenced by Neo-Platonism, and mysticism. He succeeded in publishing writings that had a clear impact on many theologians, mystics, and poets in the

their inhabitants must enjoy a specific order. It is evident that they come together periodically, as is evident from the passage in the book of Job (1:6; 2:1). They gathered during creation in awe to glorify and praise the Creator (Job 38:7). The Psalmist speaks of their gatherings. The precision of organization is evident in the battle between the Archangel Michael and his angels against Satan and his angels (Rev. 12:7–9). To this day, some scholars still employ the system of classifying the ranks of angels that we find in this book, especially given that the texts of some traditional liturgies employ it.

The book refers to the nine ranks, each with a name that refers to its role and function. In the third chapter of the book, the author mentions that the order of the heavenly hosts is a sacred order in which the heavenly beings enjoy the divine presence according to their merits, so that they imitate God and reflect His divine beauty. Thus He bestows His perfect goodness, unity, and harmony on them.

In the sixth chapter, he says that only the Divine Creator knows exactly the number of these exalted heavenly beings, their nature, and their ranks . Further, we would know nothing about them if God had not told us through His heavenly servants, who know something of their nature. That is why we ought not to imagine things about them, but to speak instead only that which was declared to us, according to our ability to understand, through the angelic visions that revered theologians have seen. The author also says that all the heavenly hosts could be called “angels” (which means “messengers”), because all the hosts are creatures that are more exalted than any rational or irrational earthly creature:

“They have the first and the most diverse participation in the divine [light] and they, in turn, provide the first and the most diverse revelations of the divine hiddenness. That is why they have a preeminent right to the title of angel or messenger, since it is they who first are granted the divine enlightenment and it is they who pass on to us these revelations which are so far beyond us. Indeed the Word of God teaches us that the Law was given to us by the angels … Before the days of the Law and after it had come, it was the angels who uplifted our illustrious ancestors toward the divine and they did so by prescribing roles of conduct, by turning them from wandering and sin to the right way of truth, or by coming to announce and explain sacred orders, hidden visions, or transcendent mysteries, or divine prophecies.”⁶⁷¹

The author of this book believes that the angelic ranks are divided into three ranks, and each rank includes three hosts:

East and the West, such as Maximus the Confessor, Pope Gregory the Great, Andrew of Crete, John Scotus Eriugena, Bonaventure, Albert the Great, the author of the book The Unknown Cloud , Dante Weichert, John Taylor, and John Milton.

671 “The Celestial Hierarchy” in Pseudo-Dionysius: The Complete Works , trans., C. Luibheid (Paulist Press, 1987) 4.2 (180B): p. 157.

The first rank (Chapter 7) are more attached to God, and more exalted than all the others. It includes three hosts: The seraphim full of eyes, and with many wings; the cherubim , and the thrones .

The second rank (Chapter 8) includes three hosts: the dominions (or lordships ), the powers , and the authorities.

The third rank (Chapter 9) includes three hosts: the principalities, the archangels, and the angels.

Bar Hebraeus believes that these three groups are more like heavenly churches: the first church includes the seraphim, the cherubim and the thrones; who together resemble the divine throne. In Ezekiel we read that the seraphim are the chariots of God and Psalms say: “You who dwell between the cherubim, shine forth” (Ps. 80:1), and, “The Lord reigns, let the peoples tremble. He dwells between the cherubim. Let the earth be moved” (Ps. 99:1). The second church includes the lordships, the powers, and the dominions. The third church includes the principalities, the archangels, and the angels.

In the Old Testament, the high priest would bear twelve precious stones on his shoulders. The first nine stones represent the angelic hosts. The first row: sardius representing the fiery seraphim; topaz representing the knowledgeable cherubim; and emerald representing the thrones (Ex. 28:17). The second row: turquoise, sapphire, and diamond (Ex. 28:18). The third row: jacinth, agate, and amethyst (Ex. 28:19). The fourth row represents the human Church united with the angelic Church, and is composed of beryl, onyx, and jasper; representing the three ranks of priesthood: the bishops, the priests, and the deacons.

In the Liturgy of St. Gregory, we pray:

“You are He whom the angels praise and the archangels worship.

“You are He whom the principalities bless and to whom the dominions cry.

“You are He whose glory the authorities declare.

“You are He unto whom the thrones send up the honor.

“Thousands of thousands stand before You and ten thousand times ten thousand offer You service.

“You are He around whom stand the cherubim and the seraphim : six wings to the one and six wings to the other, with two they cover their faces and with two they cover their feet, and with two they fly. And one cries to another.”

And in the Liturgy of St. Cyril (of St. Mark) we pray: “You are He before whom stand Your two most honored creatures , with their six wings and many eyes, the seraphim and the cherubim.”

And in the Trisagion of the divine liturgy of St. Sarapion : “Beside you stand thousands of thousands and myriads of myriads of angels, archangels, thrones, dominions, principalities, and powers. Beside you stand the two most honorable seraphim with six wings …”⁶⁷²

St. Irenaeus discusses the idea that there are seven hosts of angels.⁶⁷³