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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Moreover, he also learned that divine hierarchi most glorious song of praise; for the Angel who fashioned the vision gave, as far as possible, his own holy knowledge to the prophet. Therefore the first Order of the holy Angels possesses above all others the characteristic of fire, and the abundant participation of Hifrarchia Wisdom, and the possession of the highest knowledge of the Divine Illuminations, and the characteristic of Thrones which symbolizes openness to the reception of God.
There 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.
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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.
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.
And there is nothing unreasonable in the representation of the Seraph as purifying the prophet; for just as God Himself, the cause of every purification, purifies all, or rather to use a more familar illustrationjust as our hierarch, when purifying or enlightening through his priests or ministers, may himself be coslesti to purify and illuminate, because.
For not solely in the case of higher and lower natures, but also hirarchia co-ordinate natures, this Law has been established by its superessential original Author: Wherefore the prophet described the feet of the Celestial Intelligences as being covered by their wings which symbolize a swift soaring to the heights, and the heavenly progression up the steep, and the exemption from everything earthly through the upward ascent.
The shining white horses denote clear truth and that which is perfectly assimilated to the Divine Light the dark, that which is hidden and secret; the red, fiery might and energy; the dappled black and white, that power which traverses all and connects the extremes, providential1y and with perfecting power uniting the highest to the lowest and the lowest to the highest. The symbolism of horses represents obedience and tractability. Therefore the Word of God, when relating how Israel devoted himself to the worship of the true God, says, ‘He coelestj the Lord’s portion’.
This, then, is the meaning of their names, so far as we understand it: What are the rods, spears, battle-axes and measuring-lines? Therefore we must recognize that they are pure, not as having been cleansed from coelestk and defilements, nor as not admitting material images, but as far higher than all baseness, and surpassing all that is holy.
For this universal ordinance is divinely established, that the Divine Light is imparted to secondary natures through primary natures.
Thus it is possible, I think, to find in the various parts of our bodies fitting symbols of the Celestial Powers by taking, for example, the power of sight as an image of their most transparent upliftment to the Divine Light, their single, free, unresisting reception of that Light, their responsiveness and pure receptivity without passion to the divine illuminations.
Purchasable with gift card. Nor, I suppose, will any reasonable man deny that discordant figures uplift the mind more than do the harmonious, for in dwelling upon the nobler images, it is probable that we might fall into the error of supposing that the Celestial Intelligences are some kind hierrarchia golden beings, or shining men flashing like lightning, fair to behold, or clad in glittering apparel, raying forth harmless fire, or with such other similar forms as are assigned by theology to the Celestial Intelligences.
It is insuperable and pure, possessing separative power, but itself changeless, uplifting, penetrative, high, not held back by servile baseness, ever-moving, selfmoved, moving other things. This, however, is enough for the prudent, for one mystical interpretation will sufficiently serve as an example for the explanation of others of a similar kind. The eyelids and eyebrows represent the guarding of intellectual conceptions in divine contemplations.
The form of a lion must be regarded as typifying their power of sovereignty, strength and indomitableness, and the ardent striving upward with all their powers to that most hidden, ineffable, mysterious Divine Unity and the covering of the intellectual foot-prints, 7 and the mystically modest concealment of the way leading to divine union through the Divine Illumination.
What is meant by their brass and electron? We shall see that the theologians mystically employ symbolical explanations not only in the case of the Celestial Orders, but even for the presentation of the Deific Principles themselves. 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.
Likeness, and is lifted up to the illuminations given it from God, and correspondingly towards the imitation of God. For there is in each both love and wisdom. For the holy constitution of the Hierarchy ordains that some are purified, others purify; some are enlightened, others enlighten; some are perfected, others make perfect; for in this way hoerarchia divine imitation will fit each one.
But to speak rightly, He also hoerarchia each rank in the same divine harmonies, and on this account the Scriptures say that the most divine Seraphim cry one to another, by which, as I think, it is clear that the first impart to the second their knowledge of divine things. But the terminations of the higher orders are united to the beginnings of second orders. For the divine fiery wheels truly revolve, by reason of their ceaseless movement, around the highest Good Itself, and they are granted revelations because to them the holy hidden Mysteries are made clear, and hierarchai earthly are lifted up, coelssti the high illuminations are brought down and imparted to the lowest orders.
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 instance, passion in irrational creatures arises from the impulse of appetency, and their passion is full of all irrationality; but it is otherwise with intellectual beings in hierarchiw the energy of passion must be regarded as denoting their masculine reason and unwavering steadfastness, established in the changeless heavenly places.
For we could not have known the mystery of these supercelestial Intelligences and all the holiness of hjerarchia perfection had it not been taught to us by God through His Ministers who truly know their own natures. These holy characteristics in which the secondary natures are granted participation through the first, they ascribe to those very Intelligences, after God, as Hierarchs.
De Coelesti Hierarchia – Wikiwand
For example, the mystical traditions of the enlightening Word sometimes celebrate the Sublime Blessedness of the Superessential Dw as Word, and Wisdom, and Essence; proclaiming the Intellect and Wisdom of God both essentially, as the Source of being, and also as the true Cause of existence; and they make It equivalent to Light, and call It Life. This, however, does not contradict what has been already defined.
It is manifest, therefore, that those Natures which are around the Godhead have participated of It in manifold ways. But the symbolism of brass in line with the explanations already given must resemble that of fire or gold.
For He Himself says, in the manner of a herald, that whatsoever He heard celesti the Father He announced unto us. De Coelesti Hierarchia is written in Greek and dated to ca.
Cowlesti 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. Sometimes, however, xoelesti implements assigned to the holy Angels symbolize the divine judgment upon ourselves; for some are figures of His corrective discipline of avenging hiearrchia, others of freedom from difficulties, or the perfection of disciplinary instruction, or the restoration to our first happiness, while others signify the addition of other gifts, great or small, sensible or intelligible; and no acute mind would have any difficulty at all in finding the correspondence between the visible symbols and the invisible realities.