CHAPTER IV

The meaning of the name ‘Angels’.

Since, in my opinion, the nature of a hierarchy has been adequately defined, we must proceed to render honour to the Angelic Hierarchy, intently gazing with supermundane sight upon the holy imagery of it in the Scriptures, that we may be uplifted in the highest degree to their divine purity through that mystical representation, and may praise the Origin of all hierarchical knowledge with a veneration worthy of the things of God, and with devout thanksgiving.

In the first place this truth must be declared, that the superessential Deity, having through His Goodness established the essential subsistence of all, brought all things into being. For ‘it is the very nature of that God which is the Supreme Cause of all to call all things to participation in Itself in proportion to the capacity and nature of each.

Wherefore all things share in that Providence which streams forth from the superessential Deific Source of all; for they would not be 160unless they had come into existence through participation in the Essential Principle of all things.

All inanimate things participate in It through their being; for the ‘to be’ of all things is the Divinity above Being Itself, the true Life. Living things participate in Its life-giving Power above all life; rational things participate in Its self-perfect and pre-eminently perfect Wisdom above all reason and intellect.

It is manifest, therefore, that those Natures which are around the Godhead have participated of It in manifold ways. On this account the holy ranks of the Celestial Beings are present with and participate in the Divine Principle in a degree far surpassing all those things which merely exist, and irrational living creatures, and rational human beings. For moulding themselves intelligibly to the imitation of God, and looking in a supermundane way to the Likeness of the Supreme Deity, and longing to form the intellectual appearance of It, they naturally have more abundant communion with Him, and with unremitting activity they tend eternally up the steep, as far as is permitted, through the ardour of their unwearying divine love, and they receive the Primal Radiance in a pure and immaterial manner, adapting themselves to this in a life wholly intellectual.

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. Wherefore they, above all, are pre-eminently worthy of the name Angel because they first receive the Divine Light, and through them are transmitted to us the revelations which are above us.

It is thus that the Law (as it is written in the Scriptures) was given to us by Angels and, both before and after the days of the Law, Angels guided our illustrious forefathers to God, either by declaring to them what they should do and leading them from error and an evil life to the straight path of truth, or by making known to them the Divine Law, or in the manner of interpreters, by showing to them holy Hierarchies, or secret visions of supermundane Mysteries, or certain divine prophecies.

Now, if anyone should say that God has shown Himself without intermediary to certain holy men, let him know beyond doubt, 161from the most holy Scriptures, that no man has ever seen, nor shall see, the hidden Being of God; but God has shown Himself, according to revelations which are fitting to God, to His faithful servants in holy visions adapted to the nature of the seer.

The divine theology, in the fullness of its wisdom, very rightly applies the name theophany to that beholding of God which shows the Divine Likeness, figured in Itself as a likeness in form of That which is formless, through the uplifting of those who contemplate to the Divine; inasmuch as a Divine Light is shed upon the seers through it, and they are initiated into some participation of divine things.

By such divine visions our venerable forefathers were instructed through the mediation of the Celestial Powers. Is it not told in the holy Scriptures that the sacred Law was given to Moses by God Himself in order to teach us that in it is mirrored the divine and holy Law? Furthermore, theology wisely teaches that it was communicated to us by Angels, as though the authority of the Divine Law decreed that the second should be guided to the Divine Majesty by the first. For not solely in the case of higher and lower natures, but also for co-ordinate natures, this Law has been established by its superessential original Author: that within each Hierarchy there are first, middle and last ranks and powers, and that the higher are initiators and guides of the lower to the divine approach and illumination and union.³³‘The progressions of beings, however, are completed through similitude. But the terminations of the higher orders are united to the beginnings of second orders. And one series and indissoluble order extends from on high through the surpassing goodness of the First Cause and His unified Power. For because indeed He is One He is the supplier of union; but because He is the Good He constitutes things similar to Him prior to such as are dissimilar. And thus all things are in continuity with each other. For if this continuity were broken there would not be union.’—Proclus, Theology of Plato, VI.11.

I see that the Angels, too, were first initiated into the divine Mystery, of Jesus in His love for man, and through them the gift of that knowledge was bestowed upon us: for the divine Gabriel announced to Zachariah the high-priest that the son who should to born to him through Divine Grace, when he was bereft of hope, 162would be a prophet of that Jesus who would manifest the union of the human and divine natures through the ordinance of the Good Law for the salvation of the world; and he revealed to Mary how of her should be born the Divine Mystery of the ineffable Incarnation of God.

Another Angel taught Joseph that the divine promise made to his forefather David should be perfectly fulfilled. Another brought to the shepherds the glad tidings, as to those purified by quiet withdrawal from the many, and with him a multitude of the heavenly host gave forth to all the dwellers upon earth our often-sung hymn of adoring praise.

Let us now mount upward to that most sublime of all Lights celebrated in the Scriptures: for I perceive that Jesus Himself who is the superessential Head of the supercelestial Beings above Nature, when taking our nature while still keeping His own immutable Divinity, did not turn away from the human order which He arranged and chose, but rather submitted Himself obediently to the commands given by God the Father through Angels, by whose ministrations the Father’s decree touching the flight of His Son into Egypt and the return from Egypt into Judaea. was announced to Joseph. Moreover, through Angels we see Him subjecting Himself to the Father’s will; for I will not recall to one who knows our sacred tradition the Angel who fortified Jesus, or even that Jesus Himself, because He came for the good work of our salvation to fulfil the law in its spiritual application, was called Angel of Good Counsel. For He Himself says, in the manner of a herald, that whatsoever He heard from the Father He announced unto us.