De Consideratione

7. Well now, having thus cleared the way, let us turn our consideration to our mother, Jerusalem above, and with caution and close attention, by all three ways enumerated, search out the things unsearchable, so far, I mean, as may be lawful, or rather, so far as shall be given to us. And first let us remember that the citizens of that country are spirits, mighty, glorious, blessed, separate personalities, of graduated rank, from the beginning standing in their own order, perfect of their kind, having ethereal bodies, endowed with immortality, passionless ; not so created, but so made—that is, through grace, not by nature ; beings of pure mind, benignant affections, religious and devout ; of unblemished morality ; inseparably one in heart and mind, blessed with unbroken peace, God's building, dedicated to the divine praises and service. All this we ascertain by reading, and hold by faith. But as regards their bodies, some authorities hesitate to say not only whence they are derived, but whether in any real sense they exist at all. If any one is inclined to think the derivation of these bodies a matter of opinion, I do not dispute the point. Further, if we hold that the angelic beings are endowed with understanding, this is not of faith, nor is it mere opinion ; it is a conclusion of our understanding ; for if they had not understanding, they could not be partakers of the Divine nature. There are likewise certain names, known to us by the hearing of the ear, by means of which the duties, merits, ranks, orders, of these blessed ones, things only faintly heard by mortal ear, in one way or another may be conjectured and distinguished. But, in truth, what does not come by hearing is not of faith, for faith cometh by hearing.¹ And so we may speak conjecturally of these topics. For what is the good of our knowing the names of the celestial beings if we may not, without prejudice to faith, form some opinion as to the things the names denote? Angels, Archangels, Virtues, Powers, Principalities, Dominions, Thrones, Cherubim, and Seraphim—these are the names. What do they signify? Is there no difference between those spirits who are simply called Angels and those who are called Archangels?

8. What, then, is the meaning of this difference in degree? Let us suppose (unless your consideration has showed you something better) that they are called Angels who are believed to have been given as guardians of individual men, sent to minister, as Paul teaches,² on behalf of those who are the heirs of salvation; it was of these the Saviour said, ‘Their angels do always behold the face of your Father.’³ Let us suppose that over these are the Archangels, who, admitted to a knowledge of the Divine secrets, are not sent except for particular and very weighty reasons. From among these the great Archangel Gabriel was, as we read, sent to Mary,⁴ and for the greatest of all reasons. Let us suppose that above these are the Virtues, by whose command or operation signs and wonders wrought in the elements, or through the elements, appear for the warning of mortal men. Perhaps this explains why it is that after reading in the Gospels,⁵ ‘There shall be signs in the sun, and the moon, and the stars,' a little farther on you have, 'for the Virtues of the heavens shall be moved':⁶ the spirits, no doubt, through whom the signs are wrought. Let us suppose that the Powers are their superiors, and that by their vigour the power of darkness is checked, and the malignant spirits of this lower air are restrained, that they may not do harm to their full intent: that they may not be able to show their malignity, except for beneficial ends. Let us suppose that the Principalities are also preferred to these last, and that by their regulating wisdom all sovereignty upon earth is established, ruled, limited, transferred, curtailed, changed. Let us suppose that the Dominions tower above the aforesaid orders to such a height that in comparison of these all the rest appear to be administrative spirits, and that to the Dominions, as it were to their masters, the Principalities account for their commands, the Powers for their defences, the Virtues for their operations, the Archangels for their revelations, the Angels for their care and foresight. Let us suppose that the Thrones have winged their flight far away beyond even the Dominions, that they are called Thrones because they sit on thrones, and that they therefore sit because God is seated in them. For He could not be seated in those who were not themselves seated. Do you ask what I mean by that sitting? The deepest tranquillity, the utmost calmness and serenity, the peace which passes all understanding. Such is the Lord of Hosts, who sitteth in the Thrones, tranquilly judging all things, perfectly calm, serene, peaceful. And such He made the Thrones, most like Himself. Let us suppose the Cherubim to drink at the very fount of wisdom, the mouth of the Most High, and in turn to pour forth the streams of knowledge for all their fellow citizens. May not this be the 'rushing river, the streams whereof make glad the city of God,'⁷ of which the prophet spake? Let us suppose the Seraphim to be spirits inflamed with the Divine fire, kindling all things, so that the citizens may be each a burning and a shining lamp, burning with charity, shining with knowledge.

9. How good it is, Eugenius, for us to be here! But how much better will it be if we ever altogether follow on whither we have in part gone before! Our hearts lead the way, but not our whole hearts; only a part, and too often a small part. While our affections are weighed down by the bodily tabernacle, and our desires cleave to the mire, contemplation, thin and spiritless, is left to wing its flight all alone. And yet out of the depths of its poverty it will cry, 'O Lord, I have loved the beauty of Thine house, and the place where Thy glory dwelleth.'⁸ But suppose the soul were to collect itself, and the affections were brought back from all places wheresoever they are kept captive, through fearing what they ought not, loving what they should not, sorrowing in vain, rejoicing still more in vain. Suppose the soul, I say, accompanied by these affections and possessed of full freedom, were to wing its vigorous unimpeded flight, satisfied, as it were, with the marrow and fatness of grace; once it begins to travel round the abodes of light, and more intently gaze upon Abraham's dear bosom, and see 'beneath the altar', whatever that may mean, the souls of the martyrs with utmost patience waiting in their first robe to be clothed with the second, will it not then much more earnestly say with the prophet, 'One thing have I asked of the Lord, that will I seek after : that I may dwell in the house of the Lord all the days of my life, to behold the fair beauty of the Lord, and to visit His temple' ?⁹ What prevents the heart of God being there revealed ? Why should it not there be proved what is ' the will of God, the good, acceptable, and perfect will ' ?¹⁰—good in itself, pleasing in its effects, acceptable to those who have fruition of it, perfect to the perfect who seek nothing beyond it. Bowels of mercy are disclosed, thoughts of peace, the riches of salvation, the mysteries of the good will, secrets of loving-kindness, which, shut out from mortal ken, are only guessed at even by the elect. But even in this there is something salutary : men might otherwise cease to fear before they are found fit to worthily love.

10. In the heavenly beings who are called Seraphim we may discern how He loves who has no cause to love, and who also hates nothing that He has made ; how He cherishes those whom He has made for salvation, teaches them to go,¹¹ embraces them, how the fire of His love consumes the sins of His elect youth, and the chaff of their ignorances, throughly purifying them for Himself, and making them most worthy of His love. In the Cherubim, who have a name for fullness of knowledge, we may perceive that the Lord is a God of knowledge, who only knoweth all things, and in Him is no ignorance at all ; who is altogether light, and in Him is no darkness at all ;¹² who is all eye, and who cannot possibly be deceived, because that eye is never closed ; who seeks not outside Himself for light which He may approach that He may see, for He sees in the light of His own Being. In the Thrones we may behold how the Judge, trusted by all that is innocent, sits in them ; He who will not deceive, and cannot be deceived, inasmuch as He loves, as has been said, and sees, as has been said. Nor is this His 'sitting' without significance; it indicates tranquillity. May my sentence go forth from such a presence¹³ where love is found, but no error, no confusion! In the Dominions we may see how majestic is the Lord, who at His pleasure establishes His empire, that empire which is as wide as the universe and shall endure for ever. In the Principalities we may perceive the fount of all things; as a door turns on its hinge, so the universe depends on the King Himself. In the Powers we may see how powerfully the First Cause protects those over whom He rules, keeping off and driving back the hostile powers. In the Virtues we may see everywhere equally present that one Virtue through which are all things, life-giving, active, invisible, unmovable, yet moving all things for beneficial ends, and holding them in its grasp. When this Virtue breaks forth into effects less familiar amongst men, we hear of miracles or prodigies. Lastly, as we contemplate the Angels and Archangels, we may see, and marvel, how true it is in our experience that 'He careth for us';¹⁴ He who never ceases to delight us with the visits of such glorious beings, to instruct us with their revelations, admonish us through their suggestions, solace us by their zealous attention.