De Coelesti Hierarchia (Greek: Περὶ τῆς Οὐρανίας Ἱεραρχίας, “On the Celestial Hierarchy”) is a Pseudo-Dionysian work on angelology, written in Greek and. THE CELESTIAL HIERARCHY. CHAPTER I. To my fellow-presbyter Timothy, Dionysius the Presbyter. That every divine illumination, while going forth with love. De Coelesti Hierarchia (Q). work by Pseudo-Dionysius the Areopagite. On the Celestial Hierarchy; Heavenly Hierarchy; On the Heavenly Hierarchy.

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For the one would contribute in a higher degree to our ascent by dissociating incongruous images from the descriptions of Supermundane Natures, while the other impiously outrages the Divine Powers, and leads our minds into error when -we dwell upon such unholy compositions. For it is not lawful for those who impart or participate in the holy Mysteries to overpass the bounds of its sacred laws; nor must they deviate from them if they hietarchia to behold, cielesti far as is allowed, that Deific Splendour and to be transformed into the likeness of those Divine Intelligences.

For it might be.

De Coelesti Hierarchia – Wikidata

The chariots symbolize the conjoined fellowship of those of the same Order; the winged wheels, ever moving onward, never. This is first revealed to one below the Cherubim, who was girt ee the loins with a sapphire, and was robed in a garment reaching to the feet, the symbol of an hierarch.

What are the horses, and their various colours? What could be said concerning the Angel who said to Daniel, ‘The Word has gone forth’? In the case of the irrational or the insensitive things, such as brutes among living creatures, or inanimate objects, we rightly say that these are deprived of reason, or of sense-perception. Steadfastness comes from simplicity, simplicity from purification.

De Coelesti Hierarchia – Wikipedia

If, indeed, we hierarchoa that some are first governed by heirarchia above them, and afterwards govern those Orders, and that the highest, whilst leading the lowest ranks, are at the same time being led by those whom they are leading, the statement would be obviously absurd and wholly confused. For the figure is a true image and type of Divine Energy as is shown more fully in the Symbolical Theology in our fourfold explanation corresponding to the moving and generative forces of Nature, and a swift and irresistible advance, and the mystery, unknown and unseen by us, of the motive principles and ends.

For this reason the First Intelligences coelestl called in our priestly tradition perfective, illuminative and purificatory powers in regard to the lower Orders which are uplifted by them to the superessential Principle of all, and as far as is right for them are made partakers of the mystical purifications, illuminations and perfections.

But the terminations of the higher orders are united to the beginnings of second orders. Ccoelesti is, therefore, one Source of Light for everything which is illuminated, namely, God, who by His Nature, truly and rightly, is the Essence of Light, and Cause of being and of vision. And one series and indissoluble order extends from on high through the surpassing goodness of the First Cause and His unified Power.

The highest Order, as we have said, being in the foremost place hoerarchia the Hidden One, must be regarded as hierarchically ordering in a bidden manner the second Order; and the second Order of Dominions, Virtues and Powers, leads the Principalities, Archangels and Angels more manifestly, indeed, than the first Hierarchy, but in a more hidden manner than the Order below it; and the.

Now we must pass on to the middle Order of the Celestial Intelligences, contemplating with supermundane sight, as far as we may, the Dominions and the truly majestic splendour of the Divine Virtues and Powers. The measuring-lines and carpenters’ tools are figures of the power of foundation and erection and perfection, and whatever else belongs to the providential guidance and upliftment of the lower orders.


Such, therefore, are they who participate first, and in an all-various manner, in Deity, and reveal first, and in many ways, the Divine Mysteries.

In the same manner, by desire in irrational creatures we mean the instinctual innate tendency towards temporal materials things, or the uncontrolled inborn appetites of mutable creatures, and the dominating irrational desires of the body which urge the whole creature towards that for which the senses crave.

For we cannot say of these, as we can of the Angels, hierarchhia the Order of the holy Powers is the last of all; moreover, the higher Orders of beings, indeed, have part in the illuminations of the lowest, but the last by no means possess those of the first. And thus, throughout the whole Hierarchy, the higher impart that which they receive to the lower, and through the Divine Providence all are granted participation in the Divine Light in the measure of their receptivity.

This, however, does not contradict what has been already defined. For if this continuity were broken there would not be hiearchia. Accordingly this mode of description in the holy writings honours, rather than dishonours, the Holy and Celestial Orders by revealing them in unlike images, manifesting through these their supernal excellence, far beyond all mundane things.

It revives all things by its revivifying heat, and illuminates them all with its resplendent brightness. They are filled with divine food which is manifold, through the first-given outpouring, yet one through the unvaried and unific oneness of the divine banquet; and they are deemed worthy of communion and co-operation with God by reason of their ee to Him, as far as is possible for them, in the excellence of their natures and energies.

Wherefore he reasonably assigned to the Seraphim, after God, the characteristic of imparting purification by fire. Cephalopagus Records is a label specializing in dark, Space, horror and ritual ambiance.

The last thing for us to explain is the joy attributed to the Celestial Orders. For our life is not ruled by necessity, nor are the divine irradiations of Providential Light obscured because of the freewill of those under Its care; but it is the dissimilarity of the mental eyes which causes the Light streaming forth resplendently from the Goodness of the Father to be either totally unshared and unaccepted through their resistance to It, or causes an unequal participation, small or great, dark or bright, of that Fontal Ray which nevertheless is one and unmixed, eternally changeless, and for ever abundantly shed forth.

He also taught him that every participation in the Divine Light and Purity, as far as this may be attained, is a purification, even to the most pure. But at other times It is extolled in a supermundane manner coelrsti the same writings, where It is named Invisible, Infinite and Unbounded, in such terms as indicate not what It is, but what It is not: When the holy prophet saw in the sacred vision of the sixfold wings the most high and absolute upliftment hierarciha the Divine in first, middle and last Intelligences, and beheld their many feet and many faces, and perceived that their eyes and their feet were covered hierarhcia their wings, and that the middle wings were in ceaseless movement, he was guided to the intelligible knowledge of that which was seen through the revelation to him of the farreaching and far-seeing power of the most exalted Intelligences, and of their holy awe which they have in a supermundane manner in the bold and persistent and unending search into higher and deeper Mysteries, and the perfect harmony of their ceaseless activity in imitation of God, and their perpetual upward soaring to the heights.


By such divine visions our venerable forefathers were instructed through the mediation of the Celestial Powers. Let us now deal to the best of our ability with the question why the Seraph is said to have been sent to one of the prophets.

Oh no, there’s been an error

Let us now mount upward to that most sublime of all Lights celebrated in the Scriptures: If we had not to bear in mind the length of our discourse, we might well describe the symbolic relations of the particular characteristics of animals already given, coelesi all their bodily forms, with the powers of the Celestial Intelligences according to dissimilar similitudes: But to sum up, I may say, not unreasonably, that the participation in Divine Knowledge coellesti a purification, an illumination and a perfection.

And is not this statement true? Calling then upon Jesus, the Light of the Father, the Real and True, ‘Which lights every man that comes into the world, by whom we have access to the Father,’ the Origin of Light, let us raise our thought, according to our power, to the illumination of the most sacred doctrines handed down by the Fathers, and also as far as we may let us contemplate the Hierarchies of the Celestial Intelligences revealed to us by them in symbols for our upliftment: To further, then, the attainment of our due measure of deification, the loving Source of all mysteries, in showing to us the Celestial A cherub, after an image ca.

Even the Hebrews are said to have acted thus, for he says, ‘Thou hast cast hierrachia the knowledge of God and hast iherarchia after thine own heart’. For the mind can by no means be directed to the spiritual presentation coelsti contemplation of the Celestial Hierarchies unless it use the material guidance suited to it, accounting those beauties which are seen to be images of the hidden beauty, the sweet incense a symbol of spiritual dispensations, and the earthly lights a figure coelestj the immaterial enlightenment.

The choir of the holy Archangels is placed in the same threefold Order as the Celestial Principalities; for, as has been said, there is one Hierarchy and Order which includes hierarchiia and the Angels. For they know pre-eminently many divine matters, and they participate as far as they may in Divine Understanding and Knowledge.

The human power of distinguishing odours signifies the power to receive the inconceivable and most fragrant divine influences, as An Angel as envisioned by Rembrandt far as is attainable, and the definite recognition and utter rejection of others not of this kind.

I hold, therefore, that those who are being purified ought to be wholly perfected and free from all taint of unlikeness; those who are illuminated should be filled full with Divine Light, ascending, to the contemplative state and power with the most pure eyes of the coelessti those who are being initiated, holding themselves apart from all imperfection, should become participators in the Divine Wisdom which they have contemplated.

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