De angelica hierarchia

Intending to treat of the orders of angels, let us first see what a Hierarchy is; second, whence it is named; third, how many species of it there are. A Hierarchy is the legitimate order, knowledge, and action of the deiform lordly¹ nature, its dominion. Note these three things elegantly placed in this description: order, knowledge, action. For dominion, unless it be ordered, is rash, not legitimate; likewise, if there be order in dominion without knowledge, there is folly in the dominion; likewise, order with knowledge but without action is sloth; action without knowledge is rashness; action without order is presumption; knowledge without order is destruction. Elegantly, then, are the aforesaid things placed in the definition of hierarchy.

What is added, "of the lordly nature," refers to the supercelestial hierarchy, which consists in the three Persons. What is added, "deiform," refers to the celestial hierarchy, which consists in the angels, who were created to the image and likeness of God, or to the subcelestial hierarchy, which consists in ecclesiastical persons, who are conformed to God by likeness.

Hierarchy, moreover, is called "sacred principate" or pontificate, from arkhos, which is prince, and hieros, which is interpreted as sacred. Hierarchy is divided into three species: supercelestial, celestial, subcelestial.

There follows concerning the supercelestial hierarchy. The supercelestial hierarchy is one, simple, uniform power, without degree, without difference, without comparison, supreme, eternal, perfect, true, omnipotent by its own power in all its works of creating and recreating, admitting nothing extraneous, losing nothing of its own.

It is called "one" because there is one sole lordly power; "simple," all manner of composition being set aside; "uniform," because the Father, Son, and Holy Spirit are in every way alike; whence it follows "without degree," because among the three Persons there is nothing greater, nothing less, in comparison — this has been expounded above; "without difference," because in the divinity there is perfect unity; "without comparison," because nothing is comparable to divinity; "supreme," because it is the highest good; "eternal," because it lacks beginning and end; "perfect" in act and nature, because nothing is superfluous, nothing diminished; "true," because it is perfectly immutable; "omnipotent by its own power in all its works of creating and recreating," because it needs no other's aid; "admitting nothing extraneous, losing nothing of its own," because nothing approaches it, nothing withdraws from it, with whom there is no transmutation nor shadow of turning.²

There follows concerning the celestial hierarchy. The celestial hierarchy is a balanced power of the celestial spirits, second in likeness to the sublime, having degree, admitting difference and receiving comparison, distinguished by a threefold division after the supreme Trinity, proceeding by adoption, participation, and condescension, proceeding from the first, not receding from the first, obedient beneath the first, looking to the first. It is rightly called "balanced," because the angels have proportionately both gifts, offices, and powers. It is called "second" in likeness to the sublime, because the first likeness is in the Trinity, the second in the angels; "having degree," because among the angels there are grades and differences. Whence it follows: "admitting difference and receiving comparison," because one angel is greater than another; "distinguished by a threefold division after the supreme Trinity," because the nine orders of angels are reduced to three hierarchies; "by adoption," because the angelic nature has been adopted through grace; "by participation," because it is a partaker of the lordly goodness; "by condescension," because it was the supreme condescension of God that he adorned and composed the angelic nature with so many gifts; "proceeding from the first," because it proceeds from God by creation, recreation, and preservation; "not receding from the first," whether in place or in unlikeness, because wherever an angel is sent, he is enclosed within the divine immensity; "obedient beneath the first," because all angels are ministering spirits³ and serve God in all their offices; and "looking to the first," because whatever they do, they do with regard to God.

There follows concerning the subcelestial hierarchy. The subcelestial hierarchy is the ordered power of human nature, imitating the second in the first place and the first in the second place, receiving the supreme image and superexcellent likeness through the intervening hierarchy, and referring it to the first, so that from one comes the whole, and to one the whole returns, and all are one whole; hence it is said, "imitating the second in the first place and the first in the second place," because by imitation of the angelic nature man arrives at the imitation of the lordly nature. For man, considering the lordly goodness, is instructed by the angelic nature to imitate God, and so receives the "supreme image and superexcellent likeness," that is, becomes the image and likeness of the supreme and superexcellent God, and the whole is referred back to him. Whence it follows: "referring it to the first, so that from one comes the whole," as from the supreme author, "and to one the whole returns," as to a certain end, "and all are one whole," because all the saints together with the holy angels are as it were one through the imitation of God.

Now it must be seen how the celestial hierarchy is distinguished into nine orders or nine hierarchies. For each order of the hierarchy may be called, according to the aforesaid distinction of hierarchy, one hierarchy according to the shared likeness of those spirits. Yet according to Dionysius, the nine orders are reduced to three hierarchies.

In this order, then, must the order of angels be treated: first, let us see what an angelic order is; second, what things concur to constitute an angelic order; third, according to what the angelic orders are distinguished; fourth, whence they take their names; fifth, why there are nine orders of angels, neither more nor fewer, and whether there was ever a tenth order.

An angelic order is a uniform multitude of celestial spirits, characterized by a simple and non-imaginary theophany.

Let us see what each element in this description signifies. Since without a gathering of many there is no order, "multitude" is named in the description; and because there can be a multitude not only of angels but also of men, "spirits" is added; and because there is a multitude of evil spirits too, "celestial" is added; and because among the good angels there could be a plurality unfitting in the manner of beholding God, there follows "uniform in the character of theophany," that is, agreeing in a single manner of beholding God. For "character" is the same as manner or figure; theos is God, phanes is interpreted as vision. In what the angelic order is uniform is determined when it says "in the character of theophany," that is, in the manner or figure of the divine vision.

Now the manner or figure of seeing God is manifold. For sometimes we comprehend the cause of all things, namely God, through visible things; and that theophany, that is, vision of God, is in a certain way composite, because it takes its origin from a composite cause; for example, the vision of a body is in a certain way composite. For when the visible ray is directed to comprehend a bodily thing, and strikes an obstacle, and is diffused around the parts of that obstacle, and, retaining the likeness of the obstacle, returns to the eye by a kind of reflection, the soul is thereby stirred to comprehend the sensible thing, and such comprehension is in a certain way composite. There is also another composite comprehension by which we behold God, namely the vision of reason. For when by reason we direct ourselves to comprehend God, we first behold by reason the natures of creatures, as they inhere in their subjects, and the consideration of reason is occupied with the composition of form and subject; then, led by the guidance of reason, we are brought on to the consideration of God; and this theophany is likewise in a certain way composite, because a composite cause furnishes its origin.

Angels, however, do not behold God according to these theophanies but according to simple theophany, because God is altogether simple; the angels themselves contemplate God directly, without intermediary. Imaginary vision, however, is when through one thing we comprehend another, as: because the beauty of Atalanta is reflected in Parthenopaeus, in him we see the beauty of the mother; likewise, through the things that have been made we comprehend the invisible things of God,⁴ for through the essence of creatures we infer God's power; through their order and beauty, his wisdom; through the fact that things persevere in their being, his benevolence.

But lest we seem to describe the unknown by the more unknown, we must first see what is the difference between theosophy, theophany, and theology.

Theosophy is the wisdom of God, which is God himself. Theophany is the angelic knowledge by which the angel beholds God. Theology is the human knowledge by which God is understood by man, which by a tempered term is called not theosophy or theophany but theology, to suggest that God is seen by man in the present life through a glass, darkly,⁵ just as the philosophers named their knowledge not sophia but philosophy or philology, to signify that man cannot have full and perfect knowledge in the present life. And because angels contemplate more perfectly than men, their knowledge is called theophany.

Theophany, moreover, is a manifestation from consequent signs, not from substantial origins, simple and reciprocal, proceeding from minds purged of images, of superessential and definitive origin.

And it should be noted that sometimes knowledge of an effect is obtained through its cause, and sometimes knowledge of the effect gives knowledge of the cause, as when the moon is interposed before the sun, an eclipse of the sun is made known, and thus through the cause the effect is proven; likewise, through the fact that we see the sun suffer eclipse, we know the moon to have been interposed before it; and thus through the effect the cause is proven; therefore, the effect being the proof, knowledge of the thing is had.

"Through substantial origins," that is, through substantial natures. For genius signifies nature, or the god of a nature. This manifestation, however, pertains to natural philosophy, which treats of the nature of things. But knowledge of God is not had through substantial natures, since of the most causal cause there is no cause; rather, knowledge of God is had through consequent signs, that is, through the effects of the supreme cause, which follow from the supreme cause. Theophany has this manifestation; whence at the head of the description it is placed: "from consequent signs, not from substantial origins." The difference between philosophy and theophany is manifest; and in this they differ, that natural philosophy begins from the intellect and descends by sense to the experience of the thing. For natural philosophy perceives by natural intellect why pepper is hot, and afterward experiences it by sense. Theophany, however, begins from sense and tends toward intellect. For when we see, as was said above, the beauty, greatness, and order of things, we understand God not fully but semi-fully; and what is now imperfect in understanding will be perfected in the future. But in the angel, understanding of God is already consummated.

There follows: "from minds purged of images," that is, from imaginings cleansed. For when we contemplate God, as the great Boethius testifies in his book on the Trinity, we ought not to be led into imaginings, as the Anthropomorphites were led, who believed God to be extended in bodily lineaments, and surrounded by angels as by a kind of military escort.

There follows: "of superessential and definitive origin." God is called "origin" because from him individual things receive their being; "definitive," because through him each thing is bounded within a certain genus of things by its substantial properties; "superessential," because the divine essence surpasses every substance in its eternity, its immutability, its property of being.

It is added: "simple and reciprocal manifestation"; how that manifestation which is had of God is simple is clear from what precedes; and that vision is called "reciprocal" which occurs not through intermediaries but immediately; in men, however, the manifestation of God occurs through intermediaries, as has been said; but not in the angel, because the angel sees God in himself, and himself in God.

Theophany, moreover, is divided into three species: Epiphany, Hyperphany, Hypophany.

What Epiphany is. Epiphany is that superexcellent vision of God according to which the higher orders of angels, namely the Seraphim, Cherubim, and Thrones, contemplate God; whence it is composed from epi, which is "above," and phanes, which is "vision"; whence Epiphany is interpreted as, so to speak, the higher vision of God, and is thus described: Epiphany is the distributed outcome of a ministry of glowing affection, and of a higher intellect and judgment, weighed in the balance. This description suggests a threefold ministry of the angels, a threefold gift, a threefold power, according to which it indicates a threefold state of the angels: namely, charity, knowledge, discernment. Among these three orders of angels the Seraphim hold pre-eminence; of this order we must treat in this manner. First let us see what the Seraphim are; second, whence they are named; third, according to what this order is considered.

The Seraphim are a supereminent college of celestial spirits, hot, mobile, keen, subtle, immediately illuminated from the fount of lights, and mediately illuminating those between, since the spirits who constitute this order hold pre-eminence among the celestial spirits. In the definition is placed "supereminent"; and because this order is more inflamed with divine love, it is called "hot"; and because, in keeping with the greater subtlety of its nature, it has a greater aptitude of free will toward the good, there follows "mobile"; and because they penetrate the celestial mysteries more keenly than the rest, "keen" is added; and because they have a subtler nature than the other spirits, there follows "subtle." Whence this order is fittingly called Seraphim, which is interpreted "burning," because they glow more with divine love; there follows "immediately illuminated from the fount of lights," that is, from God, who is the Father of lights,⁶ because they are irradiated by him, with no intermediary, with splendor and knowledge; and mediately illuminating those between, because they enlighten the middle orders, by means of the Thrones, with divine revelation.

It should be known that every Hebrew appellative noun that ends in -in or in -im is of the plural number, as Seraphin, Cherubin; but when these names end in -in they are of the plural number and neuter gender, and denote the whole order; whence in the preface of the Mass it is said "and the blessed Seraphin," and in Isaiah:⁷ one of the Seraphin flew to me, that is, one of that choir; but when they end in -im they are of the plural number and masculine gender, and denote some of the order; whence in Exodus it is read: Moses made two Cherubim of hammered work;⁸ these names, Seraphim and Cherubim, denote some of the order, and are masculine and plural. Those angels, therefore, who glow most with divine love, and who are specially appointed to this office, that they may invite men to glow with divine love, constitute the first order.

Of this order will be contemplative men who are wholly devoted to divine love, such as men of the cloister. Opposed to this is a disordered assembly of demons, or rather, to speak more truly, a "dis-order," who are appointed to this office, that they may keep men from the love of God and neighbor, and invite them to the love of the world. This gathering of demons may, by a coined term, be called Antiseraphin; of this gathering will be those who prefer the love of the world to the love of God.

This order, called Seraphim, is described in the first clause of the description of Epiphany, when it says "of a ministry of glowing affection." And because after love, knowledge is the more worthy and fruitful, that order which after the Seraphim has fuller knowledge of divine things holds the second place. Of this order, which holds the second place, we must treat thus. First, let us consider what that order is which is called Cherubim; second, whence it is named; third, according to what it is considered.

The Cherubim are an angelic order agreeing with the first in fullness of knowledge, surpassing the third in the same, in one likeness unlike the third, and in one unlikeness like to it, imparting to the third what it shares with the first; for since this order, after the Seraphim, has fuller knowledge than the other orders, it is said to agree with the first order, and to surpass the third. Now the first likeness among the angels occurs in the Cherubim, because they imitate the first order in first place, and especially in knowledge and love, and by this likeness they are unlike the third order, since they do not agree with it in so great love and knowledge. But the first unlikeness is found in the Cherubim, because this order is found to be lesser than the first order in the goods of nature and grace, and by this unlikeness it is like the third order, because, just as the middle order is less than the first, so the third is less than the second. And the things revealed to it by the first order, it in turn reveals to the third. Those angels, therefore, who after the first order have fuller knowledge, and who are appointed to this office, that they may admonish men to the understanding of divine things, constitute the order called Cherubim. Cherubim, moreover, is interpreted "fullness of knowledge." Whence that order is named from fullness of knowledge. Those saints who devote themselves to the study of sacred scripture with their gaze on God will belong to this order. That gathering of demons which keeps men from the knowledge of God is opposed to the Cherubim; whence it may be called Anticherubin. Of this gathering will be those wicked men who devote themselves rather to worldly prudence than to the wisdom of God. This order, called Cherubim, is suggested in the second clause of the aforesaid description, when it says "of a higher intellect."

There are other spirits who, since they possess the knowledge of discerning or judging between good and evil, have received this as their special office, that they may invite men to discern or judge between good and evil. These constitute the third order, called Thrones, not only because they judge, but they are called Thrones from the ministry of judging, that is, judges. For a throne is a seat of judgment. This order is thus described: "Thrones are the celestial council-chamber of the supercelestial judge, in which he examines judgments," through whom he invites men to execute judgments, and to this order God reveals his judgments, which are to be executed in heaven and on earth. Through this order also he invites men to their judgments, that they may judge justly, and not swerve from the balance of judgment. Of this order will be those who pass just sentence, and do not depart from the path of justice. Opposed to this order is that gathering of demons appointed to seduce men and make them swerve from the balance of judgment. Of their gathering will be those prelates and princes of the earth who do not observe the order of justice. The third clause of the description points to the order of the Thrones, when it says "and of judgment, the balance"; and what follows, "distributed outcome," is rendered for all three. That is said to "result" whose presence is offered to someone; now the greatest love of a thing presents the beloved thing to the one who loves; thus expressed knowledge offers to us the thing known; likewise, the discernment of judgment offers the thing concerning which our judgment is made. That manifestation, therefore, by which the three higher orders contemplate God, though in different ways, is fittingly reckoned a distributed outcome.

Note that Seraphim and Cherubim are not placed above the Thrones because love is worthier than reason, but because it is more fruitful, since from it we obtain the fruit of blessedness; therefore both in first place, and as the "first," the Seraphim are named. Likewise, because judgment flows from knowledge, since we judge on account of our preceding knowledge, the Cherubim hold the second place.

Hyperphany, moreover, pertains to the three middle orders, namely Dominations, Principalities, Powers, who agree in their manner of beholding God, to whom the celestial mysteries are revealed through the three higher orders. Hyperphany is named from hyper, which is "after," and phanes, which is "appearance," as it were: after the first vision, a second appearance. Hyperphany is a divine illumination, distinguishing its partaker with graded reverence, teaching its use, and warding off the contrary.

Concerning the Dominations. There are other spirits obedient to those above and commanding those below, who, just as they have it as their office that the lower orders obey them, so they have it as their ministry to admonish men to obey their superiors. These constitute the fourth order, called Dominations, because they have dominion over the lower orders, and by them it is taught in some manner that lords are to be obeyed. Of this order will be those who obey their prelates as a rule, and command their inferiors reasonably. Opposed to this order is that gathering of demons who invite men to disobedience. Of their company will be those men who were disobedient to their superiors out of contumacy, and who commanded their inferiors unreasonably. The first clause of the description suggests this order, when it says: distinguishing its partaker with graded reverence; for in reverence certain degrees are considered; one reverence is owed to a greater, another to an equal, another to a lesser. These degrees of reverence the aforesaid order both exhibits to different persons and admonishes men to exhibit to different persons.

Concerning the Principalities. There are other angels who, after the Dominations, have dominion over the lower orders, and are appointed to this ministry, that they may invite men to the practice of ruling, and teach them the use and manner of ruling others. Whence, because they have it as their office to rule the lower orders and to teach men the manner of ruling their inferiors, they are called Principalities. Of this order will be those men who justly rule their subjects. Opposed to this order is a certain gathering of demons who suggest to men that they should exercise not rule but tyranny over their subjects. Of their fellowship will be those who wish rather to lord it over their subjects than to benefit them. This order is suggested by the second clause of the description, when it says: teaching its use.

Concerning the Powers. There are other angels who have received this power as their office, that they may restrain the demons from exercising as much malice against man as they would wish, and from tempting him beyond what he can bear. For they have it as their ministry to teach men to resist the temptations of demons, and these constitute the order called Powers, whence they are named Powers from their office and their function. Of this order will be those who defend the good against the wicked, and resist the evil suggestions of demons, and instruct others to resist. Opposed to this order is a certain gathering of demons who resist them as much as they can. Of their gathering will be those who suggest evils to men. These two orders, that is, Principalities and Powers, are suggested by the two following clauses of the description, when it continues: "teaching its use," as regards the Principalities; "and warding off the contrary," as regards the Powers.

There follows concerning Hypophany. Hypophany is a divine participation, meeting the laws of nature, revealing the celestial mysteries according to discrete capacity. This pertains to the three lower orders, namely Virtues, Archangels, Angels. It is called "divine participation," because such knowledge as these three orders have of God makes them partakers of God. The first of these three orders is called Virtues.

Concerning the Virtues. There are certain angels who have this as their office, that by their ministry miracles come to pass, and through their mediation virtues are worked by men. These are believed to be present at the altar when the bread is changed into the Body of Christ. These constitute the order called Virtues. Those will belong to this company to whom it is specially given, as a special office, to work wonders.

Concerning the Antivirtues. Opposed to this order is a certain college of demons by whose ministry illusions come to pass, to delude men. Of their gathering will be those who devote themselves to illusions and divinations. The first clause of the description suggests this order, when it says "meeting the laws of nature." For the aforesaid angels meet the laws of nature in this, that they work many miracles beyond the law of nature.

Concerning the Archangels. There are other angels who have received this as their office, that greater celestial mysteries, which are to be shown concerning men, are revealed to them, and they have received as their ministry to announce these things to men. These constitute the order called Archangels, because they announce greater and principal things, from arkhos, which is "prince," and angelos, which is "messenger." "Angel" is a name of office, not of nature. Of this order will be those who, with good intention, preach loftier things of God to men.

Concerning the Antiarchangels. Opposed to this order is that gathering of demons who suggest to men abominable errors of heresy. Of their gathering will be those heretics who fabricate abominable teachings about God.

Concerning the Angels. There are other angels who have received this as their office, that lesser things are revealed to them by the Lord, and these same things they announce to men, and they are sent to exercise various offices concerning the state of men. These are believed to be appointed to the guardianship of men. These constitute the order called Angels. For "angel" is called "messenger." Of this order will be those who well preserve their subjects.

Concerning the Antiangels. Opposed to this order is a gathering of demons who suggest to men lesser, but still false, things about God. Of this order will be the lesser heretics who are deceived by the greater ones. These two orders are suggested by the two following clauses of the aforesaid description, when it says: revealing the celestial mysteries according to discrete capacity. For this pertains to the Angels and to the Archangels. And let this suffice concerning these matters.