Angels-DIONYSIUS THE AREOPAGITE

The early sixth-century writings of the mystical
theologian

Dionysius the Areopagite had a significant
impact on classical Christian angelology.

Some erroneously claim he was the philosopher
converted by St. Paul on the Athenian Areopagus, however he is
known to scholars today as Dionysius the Pseudo-Areopagite or the
Pseudo-Dionysius, to distinguish him from the New Testament Dionysius.
His Neoplatonism is evident in both the concept and the terminology
of The Celestial Hierarchy, the most influential treatise in Christian
angelology, and in his treatises The Divine Names, and Ten Letters.
The Dionysian scheme describes nine choirs of angels, grouped into
three hierarchies. In descending order of closeness to God they are:
First Hierarchy Second Hierarchy Third Hierarchy
seraphim dominions principalities
cherubim virtues archangels
thrones powers angels
Only the last two choirs have contact with human beings; in
them are placed all of the angels, named and unnamed, of the biblical
tradition.
According to Dionysius each name of the choirs indicates its
divine nature. For example, the name of the seraphim means both
“those that burn” and “those that warm.” Dionysius explains that the seraphim are in continuous revolution around God, thus the heat that
they emit is like lightning.
The name cherubim means “fullness of knowledge” or “effusion of
wisdom.” This choir has the power to know and contemplate God,
and the capacity to understand and communicate divine knowledge.
The term thrones, or the “many eyed ones,” is an indication of
their close proximity to the throne of God. This is the order closest
to God and they receive directly from him divine perfection and
awareness.
The holy dominions have the power to elevate themselves and
are liberated from all earthly desires and yearnings. It is their job to
regulate the duties of the angels.
The name of the virtues indicates a firm and steadfast courage in
all angelic activities. Known as the “brilliant” or “shining ones,” the
virtues are associated with acts of heroism.
The powers are on the same level as the dominions and virtues,
and possess the power and intelligence that is subordinate only to
God. They keep the universe in balance.
The order of angels is closest to human kind. It is the job of this
order to act as guardians and messengers, and at its helm is placed
Michael, prince of the Jewish people, who leads all the angels in their
posts as guardians of nations. In fact, according to Dionysius, God
established the boundaries of the nations according to the number of
the angels.
According to another Pseudo-Dionysian work, The Ecclesiastical
Hierarchy, the angelic orders are reflected in the structure of the earthly
Church, and thus form a continuum between God and the believer.
The Dionysian scheme bears a curious resemblance to the Gnostic
order of angels criticized by the second-century saint Irenaeus; both
systems may reflect Persian angelology passed on through the biblical
and rabbinic literature of postexilic Judaism.