CHAPTER VI

Which is the first Order of the Celestial Beings, which the middle, and which the last?

I hold that none but the Divine Creator by whom they were ordained is able to know fully the number and the nature of the supermundane Beings and the regulation of their sacred Hierarchies; and furthermore, that they know their own powers and illuminations and their own holy supermundane ordination. For we could not have known the mystery of these supercelestial Intelligences and all the holiness of their perfection had it not been taught to us by God through His Ministers who truly know their own natures.

Therefore we will say nothing as from ourselves, but being instructed will set forth, according to our ability, those angelic visions which the venerable theologians have beheld.

Theology has given to the Celestial Beings nine interpretative names, and among these our divine initiator distinguishes three threefold Orders.⁵⁵‘There are nine Orders of Angels, figures of the nine Archetypes in God; and each one obtains a name corresponding to the property in God which it exhibits.’ Further, the Cherubim are those ‘who may be called loving Wisdoms, as those first may be called wise Loves. For there is in each both love and wisdom. But in the first, inasmuch as they are nearer to God, the very Sun of Truth, this exists in a far greater degree. . . . Such then is the difference between these Orders: namely, that in the latter is knowledge proceeding from love; in the former is love proceeding from knowledge.’ ‘In the third rank are those who, from their unity, simplicity, constancy and firmness, are sometimes called Thrones, sometimes Seats; who’ themselves also are wise and loving. But from their simplicity, they have the attributes of unity, power, strength, fortitude, steadfastness. Which very attributes the Cherubim and Seraphim also possess. . . . Steadfastness comes from simplicity, simplicity from purification. For when each object is purified back to its own simple nature, then, being uncompounded, it remains indissoluble through its unity. Whence it is clear that purification is assigned to the Thrones. Moreover, when a thing is purified, it is illumined, and after it is illumined, it is perfected. This last office is given to the Seraphs, the other to the Cherubs. Among them all, in every threefold manner, there is a striving with all their might to imitate God; who is Purification Itself, the Parent of unities; who is the very Illumination of those unities; who is lastly the very Perfection of the illuminated. Power cleanses, clear truth makes serene, finished love makes perfect.’ ‘Thus does God beam forth with firmness, wisdom and love in the Thrones, Cherubs and Seraphs, which threefold system of the Divine Ray goes forth, and causes that in the Powers, Virtues and Dominions there should be reflected His divine and firm Power, His wise Virtue and the most loving Dominion; and that the Trinity of God, coequal in Itself, should shine with softened lustre, filling now the second place under that first one.’ ‘Among all the Angels, from the higher ones even down to us, there is a mutual and alternate announcement proceeding from above; as they receive and deliver in turn what they announce in a marvellous and most beautiful order. Since among the Angels themselves there is an order of all ordinances after the pattern of the Order of all. . . . But every announcement is a receiving, informing, purifying, enlightening, perfecting and representing of the Divine Truth; the Light of which as it goes forth in order and shines upon all, so distinguishes and marks each object in a wonderful manner, that everything shines forth in it in its own proper quality, and stands out and appears in its own nature, with its individual powers and office, exhibiting in its own degree some perfection in God, in whom all perfection is in its highest; nay, rather, who is Himself the proper Perfection of every one, perfecting all things, in whom there is nothing perfect but Himself.’ John Colet, Works, J.H. Lupton, ed., (London: G. Bell, 1869). In the first rank of all he places those who, as we are told, dwell eternally in the constant presence of God, and cleave to Him, and above all others are immediately united to Him. And he says that the teachings of the holy Word testify that the most holy Thrones and many-eyed and many-winged ones, named in the Hebrew tongue Cherubim and Seraphim, are established 165immediately about God and nearest to Him above all others. Our venerable hierarch describes this threefold Order as a co-equal unity, and truly the most exalted of the Hierarchies, the most fully Godlike, and the most closely and immediately united to the First Light of the Godhead.

The second, he says, contains the Powers, Virtues and Dominions, and the last and lowest choirs of the Celestial Intelligences are called Angels, Archangels and Principalities.