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Translated by John Parker
St Dionysius the Areopagite Resources Online and in Print
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28 Pages
Page 10
Section IV.
But I observe that Angels first were initiated in the Divine mystery of the love of Jesus towards man, then, through them, the gift of its knowledge passed to us. Thus, for example, the most divine Gabriel instructed Zachariah, the Hierarch, that the son who was to be born to him, beyond hope, by Divine grace, should be a prophet of the God-incarnate work of the Lord Jesus, to be manifested to the world for its salvation, as becomes the Divine goodness; and he revealed to Mary, how, in her, should be born the supremely Divine mystery of the unutterable God-formation. Yet another Angel instructed Joseph, how, in very truth, should be fulfilled the things Divinely promised to his ancestor David. Another declared glad tidings to the shepherds, as being purified by their separation from the multitude, and their quiet life, and, with him, a multitude of the Heavenly Host announced to those on earth that often-sung doxology. Let us then ascend to the highest manifestations of light contained in the Oracles, for I perceive that even Jesus Himself, the superessential Cause of the super-heavenly Beings, when He had come to our condition, without change, did not overstep the good order which becomes mankind, which Himself arranged and took, but readily subjected Himself to the dispositions of the Father and God, through Angels; and, through their mediation, was announced to Joseph the departure of the Son to Egypt, which had been arranged by the Father, and again the return to Judaea from Egypt. And through Angels we see Him subjecting Himself to the Father's decrees. For I forbear to speak, as addressing one who knows the teaching of our hierarchical tradition, both concerning the Angel who strengthened the Lord Jesus, or that even Jesus Himself, when He had come to manifest the good work of our beneficent salvation, was called Angel of Great Counsel. For, as He Himself says, after the manner of an Angel, "Whatsoever He heard from the Father, He announced to us."
For what reason all the Heavenly Beings are called, in common, Angels.
This, then, in our judgment, is the reason for the appellation Angelic in the Oracles. We must now, I suppose, enquire for what reason the theologians call all the Heavenly Beings together "Angels;" but when they come to a more accurate description of the supermundane orders, they name exclusively, "angelic rank," that which completes the full tale of the Divine and Heavenly Hosts. Before this, however, they range pre-eminently, the Orders of Archangels, and the Principalities, the Authorities, and Powers, and as many Beings as the revealing traditions of the Oracles recognize as superior to them. Now, we affirm that throughout every sacred ordinance the superior ranks possess the illuminations and powers of their subordinates, but the lowest have not the same powers as those who are above them. The theologians also call the most holy ranks of the highest Beings "Angels," for they "also make known the supremely Divine illumination. But there is no reason to call the lowest rank of the celestial Minds, Principalities, or Thrones, or Seraphim. For it does not possess the highest powers, but, as it conducts our inspired Hierarchs to the splendours of the Godhead known to it; so also, the saintly powers of the Beings above it are conductors, towards the Divine Being, of that Order which completes the Angelic Hierarchies. Except perhaps some one might say this also, that all the angelic appellations are common, as regards the subordinate and superior communication of all the celestial powers towards the Divine likeness, and the gift of light from God. But, in order that the question may be better investigated, let us reverently examine the saintly characteristics set forth respecting each celestial Order in the Oracles.
Reference address : https://www.elpenor.org/dionysius-areopagite/celestial-hierarchy.asp?pg=10
