#DIONYSIUS THE AREOPAGITE

[eyeoftheheart]

“With its roots in Jacob’s ladder and elaborated in biblical Jewish merkavah mysticism, the doctrine known later in Greek as theosis is found in the writings of Dionysius the Areopagite, and Symeon the New Theologian, as well as the Jewish Kabbalah as demonstrated by Joseph Karo, the Baal Shem Tov and his disciples. In other words, Pico intends his angelology in these two works to be understood by the learned classes throughout Europe as a prescription to achieve union with the divine.

By “divine union,” what is meant? The final snapshot of this arduous and paradoxical, or perhaps even inconceivable journey is different in various traditions. Different from the ecstatic, fiery, yet agonizing transformation of the prophet Enoch into the archangel Metatron, called “a lesser YHVH” in 3 Enoch,7 or the graphic, luminous transformation of the mystical abbot of St. Mammas Monastery in Constantinople, Symeon the New Theologian (949–1022), into the Body of Christ in the tenth century CE,8 Pico’s vision of theosis was more akin to sharing God’s “mind stream.” That is, instead of a merger of the corporeal human aspirant into the incorporeal infinitude of the godhead, theosis for Pico was a kind of gnosis and a point of view that was simultaneously individuated and collectively unified. This can be seen in his description of ultimate divine union as possible while the philosopher is incarnate, more akin to a supremely exalted state of consciousness. While achieving a state like this necessitated neglect of bodily cares and desires according to Pico, he also asserted that this prescriptive formula for divinization actually purified the body as a dwelling place for the divine presence.”

Celestial Intelligences: Angelology, Cabala, and Gnosis: Giovanni Pico della Mirandola's Quest for the Perennial Philosophy

[maybeasunflower]

There is a branch of theology called "Apophatic theology" that (attempts to) define the divine in terms of what God is not. It's also known as "negative theology". It contrasts with "Cataphatic theology", which focuses on what God is.

An example can be found in a text attributed to Dionysius the Areopagite:

What God is, we do not know. He is not light nor spirit, nor one; nor what we name as God-head; not wisdom, not reason, not love, not will nor grace; no thing , no unthing , nothing. What He is – I and you and no created thing ere we came to be, never encountered what He is.

This text is used in parts of John Tavener's magnum opus, 'The Veil of the Temple'. The musical direction on how to sing it is "apothatically"

I have no idea how you sing apothatically.

“There’s a great Yiddish expression that says, “If I knew God, I’d be God.” In fact, I think that claiming that you “know God’s will” is an act of incredible hubris. Instead, what we say about God has much more to say about us than about God. There are, in fact, a whole range of different theologies within Judaism (you can find some of them in the terrific books “Finding God” and “The God Upgrade,” both of which describe a whole range of differing, and sometimes even conflicting, theologies.) And while I can only speak personally here, to me, “God” isn’t really a noun at all—it’s a verb. Here’s why. The most common name that God gives Godself in the Torah is “YHWH,” a name that is sometimes thought to be so holy that no one was allowed to pronounce it. But that’s not exactly right—it’s not that “YHWH” was not allowed to be pronounced, it’s that it is literally unpronounceable, since it consists of four Hebrew vowels (yod, hay, vav and hay). By the way, that’s also why some people incorrectly call this name “Yahweh,” since (as Rabbi Lawrence Kushner once said), if you tried to pronounce a name that was all vowels, you’d risk serious respiratory injury. But even more importantly, the name YHWH is actually a conflation of all the tenses of the Hebrew verb “to be.” God’s name could be seen as “was-is-will be,” so God isn’t something you can’t capture or name—God is only something you can experience. And indeed, when Moses is at the burning bush, having just been told by God that he will be leading the Israelites out of Egypt, he says, “Suppose I go to the Israelites and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ Then what shall I tell them?” God responds that God’s name is “Ehyeh asher ehyeh,” which is often translated as “I am what I am.” But it could also be translated as, “I am what I will be.” So God is whatever God will be—we simply have no idea. Indeed, for my own theology, I believe that God is found in the “becoming,” transforming “what will be” into “what is.””

— Rabbi Geoffrey A. Mitelman

[visualpoett]

Dionysius the Areopagite - The Celestial Hierarchy

[heracliteanfire]

This is The Seraphim, Lobophora halterata.

I can only assume that some Victorian lepidopterist saw this fairly modest looking moth and was reminded of the words of Pseudo-Dionysius the Areopagite:

"The name seraphim clearly indicates their ceaseless and eternal revolution about Divine Principles, their heat and keenness, the exuberance of their intense, perpetual, tireless activity, and their elevative and energetic assimilation of those below, kindling them and firing them to their own heat, and wholly purifying them by a burning and all-consuming flame; and by the unhidden, unquenchable, changeless, radiant and enlightening power, dispelling and destroying the shadows of darkness”.

[orthodoxadventure]

Love for God is ecstatic, making us go out from ourselves: it does not allow the lover to belong any more to himself, but he belongs only to the Beloved.

-- Saint Dionysius the Areopagite

[fortunaestalta]

[procrastinating-falcon]

Kinda annoying to me that a very important Christian guy was called Dionysius. Not annoying for religious reasons or anything. Just like, why.

I feel bad for Pseudo-Dionysius tho.

[cryptotheism]

Was it Dionysius the Areopagite that came up with the whole divine darkness thing? I've heard some people claim that concept was present in some of the pre-christian cultures that eventually converted to eastern orthodox, but I'm not sure.

[neil-gaiman]

Does the Good Omens universe follow the same angel hierarchy that the bible does?

There is no angelic hierarchy in the bible.

Here are five different Jewish angelic Hierarchies:

There are Islamic heirarchies:

And there are many Christian heirarchies, most of them based on the 6th century work of Pseudo-Dionysius the Areopagite.

[talonabraxas]

“Love in its essence is spiritual fire.” — Seneca

Seraphim “Burning Ones” Talon Abraxas

Celestial Hierarchy of Pseudo-Dionysius the Areopagite

The angelic hierarchies divided into three triads: First --Seraphim, Cherubim and Thrones Middle- - Dominions, Virtues and Powers Last -- Principalities, Archangels and Angels

[centuriespast]

CARON, Antoine Dionysius the Areopagite Converting the Pagan Philosophers 1570s Oil on panel, 93 x 72 cm J. Paul Getty Museum, Los Angeles

[woodchuck019]

Crowley was Raphael?

WARNING: MAJOR GOOD OMENS 2 SPOILERS

Ok, so in the last few years we all enjoyed the headcanon that Crowley was the Archangel Raphal pre-Fall. To be completely honest, in season one this theory didn't make a lot of sense because we knew basically nothing about Crowley as an angel except for the fact that he helped create the stars and fell because he asked too many questions. So, even though it was a nice and interesting theory, I thought it would remain that, a theory.

Well, seems like this theory is basically confirmed now at the end of season 2. But let's start at the beginning.

First, we have to talk about the Hierarchy of Angels in Christianity. This Hierarchy was theorized by Pseudo-Dionysius the Areopagite in his book De Coelesti Hierarchia (On the Celestial Hierarchy). Dionysius described nine levels of spiritual beings which he grouped into 9 orders.

Highest orders:

Seraphim

Cherubim

Thrones

Middle orders:

Dominions

Virtues

Powers

Lowest orders:

Principalities

Archangels

Angels

Now, a lot of people asked Neil why the Archangels have so much power if they are so low in the Hierarchy and he said that he and Terry actually tought of archangels and Archangels as different beings.

So we have the arch-angels, in thre sense of being just above the lowest Choir of angels, and then we have the Arch-angels, in the sense of being above all angels.

Actually, the term archangel itself is not found in the Hebrew Bible or the Christian Old Testament, and in the Greek New Testament the term archangel is used referring to Michael, who is called 'one of the chief princes,' and 'the great prince'.

The idea of seven archangels is most explicitly stated in the apocryphal Book of Tobit when Raphael reveals himself, declaring: "I am Raphael, one of the seven angels who stand in the glorious presence of the Lord, ready to serve him."

In Judaism the Archangels are given the title of śārīm, meaning "princes", to show their superior rank and status, so they are also called "Princes of Heaven".

In season 2 episode 6, when Crowley is in Heaven trying to find any info on Gabriel, Muriel gives him the missing Archangel's file explaining that even if they wanted, they couldn't show it to him, since only angels above the rank of Dominions could access it. Immediately after, without putting in any effort, Crowley opens the file, saying that he was an angel once and they never bothered to change passwords. (I totally read a fic like this btw).

When the Archangel Saraquel meets them and recognises Crowley, she says that they worked together on the Horsehead Nebula. So Crowley must have been pretty high up in the ranks if he worked with an Archangel.

When they show us the scene of the trial, Gabriel is ready to be cast down to Hell, but the Metatron stops him and says:

"You are not going to hell. For one Prince of Heaven to be cast into the outer darkness makes a good story. For it to happen twice makes it look like there is some kind of institutional problem."

So we know that one of the Seven Archangels has Fallen, and it could be Lucifer, even though in the bible it is never stated that he was an archangel, but wouldn't they have said so if it were the case?

Also in episode 2, when Shax tells Crowley that Heaven and Hell think Aziraphale has something to do with Gabriel's disappearence, she says:

"A miracle of enormous power happened last night. The kind of miracle only the mightiest of Archangels could've performed".

Reminds you of something? Raphael, one of the mightiest of Archangels?

I really hope they will confirm the theory in season 3.

[halemerry]

Alright, I've had a few people ask for this now so time to take a break from the big draft I’m writing to dig a little deeper on angel rankings in relation to Crowley.

Before we get into it I want to preface this by saying I am not a religious scholar. Like many of us I have a complicated relationship with religion and as a result this stuff was a long time special interest of mine but, as always, take it with a grain of salt.

To be frank, even if I was an expert, I think it’s also important to keep in mind that the Good Omens angel hierarchy has already taken some liberties on its own. It hasn’t been shy about reinterpreting things to suit its needs or about pulling from various sources to establish its own lore. It's definitely its own beast and there's no guarantee the universe operates the same rules that have become the most popular ones.

That all being said, let's get cracking.

So in canon we actually don't know that much about angelic rank. Before season two we knew there were Principalities and Archangels and that's about it. This season decides to give us a little more information. Muriel is a Scrivener (likely they'd fall under the general Angel category) and then we get a nod to Thrones and Dominions being a thing. We also learn there are orders/classes of various ranks.

With the exception of Scrivener which isn't a traditional rank at all as far as I can tell, these ideas all fit under the traditional Christian angel hierarchy.

The most influential version of this hierarchy comes mostly from Dionysius the Pseudo-Areopagite's De Coelesti Hierarchia (On Celestial Hierarchy). He divides angels into three Spheres, with three Orders within each Sphere. The Lowest Sphere contains the orders Angels, archangels (different from Good Omen's Archangels who are at the top of the food chain so to speak), and Principalities. The Middle Sphere contains the orders Powers, Virtues, and Dominions. And then the Highest Sphere contains Thrones, Cherubim, and Seraphim.

Now onto the angel that would become Crowley.

Thanks to us witnessing Crowley opening a document only accessible to Dominions and above, we can eliminate the lower half of these rankings.

This leaves us with Dominions, Thrones, Cherubim, Seraphim and the Good Omen’s version of Archangel.

Dominions are tied to things like regulation. Their job is to keep passions in check and deliver justice and judgment (to be frank these last two are in some capacity apply to most rankings of angel), They’re built to keep ranks beneath them organized and optimize their performances. They’re organizers. They’re functionally middle management and are sometimes known as Lordships. They’re also occasionally tied to the set of angels that destroyed Sodom and Gomorrah. 

The really only thing that even kind of suits him here in my opinion is the interacting with lower ranks bit but the vibe doesn't seem quite right with that. Crowley as we know him is not even really a leader even in his own schemes and has a tendency to rely on his considerable talent at improvisation and quite frequently on the cues Aziraphale tends to send him. (We get a stellar example of this dynamic actively in play in Episode 2 this Season). We also know now that the angel in question tended to work alone. He seemed baffled by the concept of Earth, as if it had been a long time since he’d had a check in with Head Office. 

So Thrones are what people tend to think of when you say the phrase Biblically Accurate Angel. They're the wheels with a bunch of eyeballs. They contemplate the power of God and have, you guessed it, ties to justice and judgment but in a more contemplative sort of way. They are associated with peace and submission, except for when they are sometimes also associated with the erelim - a ranking in the Jewish Hierarchy that tends to be more of a warrior class. They're maybe most famously associated with being a part of the chariot that moves God's throne around. They live where material form begins to take shape and are tasked with maintaining cosmic harmony.

Honestly I don't mind this for Crowley. That last bit especially sounds close to what we see him doing. And there's something very fun to me about a former Throne going off and getting himself a big gaudy throne. I’ll admit I have a hard time associating him with something so passive and again I feel like it doesn't quite fit how out of the loop he was about Earth, but this is probably the second favorite option of mine here.

If Thrones are the wheels of God’s Throne then the Cherubim are the ones making those wheels turn. They’re often represented as pushing Thrones about and attending God directly. Their job is to magnify God’s glory and serve as representatives of God’s power. They also, notably, were thought to be the superhumanly strong guards tasked with the protection of Eden.

Because of this we get a very old piece of theory: that Aziraphale was a Cherub who had been demoted. I’ve gone through phases with this theory but I definitely think it’s at a minimum fun to consider. And though I'm hesitant to take any Amazon promotional materials too seriously during the strike, there's a post here they've made recently that refers to Aziraphale as such.

Partially because this theory is so old and so rooted in the lexicon of my headspace for this media, I don't like this for the angel who would become Crowley particularly well. Superhuman strength feels weird in regards to him, as does situating him as a guard of Eden. And even if that line from season 2 where Crowley talks to Beelzebub about scaring that cherubs was talking about young angels and not literal cherubs, it seems like a weird phrasing for someone who was once the other kind of cherub to use. I like this better than Dominions but not nearly as much as Thrones.

Now Seraphim are a little unique. Their primary job tends to get framed as singing praise to God. They seat themselves around God's throne and sing holy, holy, holy at God. Several interpretations of them argue that they are different from angels entirely and only got grouped in with them in later texts like De Coelesti Hierarchia. They purify Isaiah in a vision he has and have strong associations with smoke and heat. They're tied to clarity and purifying via fire and occasionally are thought to help keep the world in order. Interestingly enough the word Seraph comes from saraph which means to burn and Seraphim can be translated as the fiery ones or those who kindle. Saraph is also used in certain contexts to describe a fiery flying serpent.

Now I’ll admit the Seraphim theory was always one of my favorites. If the show hadn’t recently been adding more ticks to the Archangel column I think I’d still probably be in this camp. There's the obvious bits that tie in here like the fire and snake imagery associated with both. But I can't help but to think of how often we get Crowley implying that just maybe God intended what they'd done to be the right thing. Or that scene where Crowley prays on the throne in season 1. He hangs off of it instead of sitting and begs God to not destroy them. It's an echo of a twist on what a Seraph would do in Heaven.

Now that just leaves us the Archangels. I won’t reiterate my other meta other than to link it here, but I do think the show at the very least wants us to consider this as a possibility.

In my opinion? Seraph and Archangel sit near the top of the metaphorical likelihood scale. I'd then follow this up with the Throne, then the Cherub, then the Dominion in order. But who knows! Half the fun of Good Omens is it doesn't always play by the traditional rules. And honestly there's something fun in never having an answer here. After all, no matter where he started, Crowley is Crowley now and that's the way it should be.

[funeral]

Pseudo-Dionysius the Areopagite, The Mystical Theology

[orthodoxadventure]

Leave the senses and the workings of the intellect; and all that the senses and the intellect can perceive, and all that is not and that is; and through unknowing reach out, so far as this is possible, towards oneness with Him who is beyond all being and knowledge. In this way, through an uncompromising, absolute and pure detachment from yourself and from all things, transcending all things and released from all, you will be led upwards towards that radiance of the divine darkness which is beyond all being.

Entering the darkness that surpasses understanding, we shall find ourselves brought, not just to brevity of speech, but to perfect silence and unknowing.

Emptied of all knowledge, man is joined in the highest part of himself, not with any created thing, nor with himself, nor with another, but with the One who is altogether unknowable; and, in knowing nothing, he knows in a manner that surpasses understanding.

-- Saint Dionysius the Areopagite

[httpsoftbunni]

Esoteric Christian Studies – Lesson 6

Angels, Divine Messengers, and the Celestial Hierarchy: Their Role in Spiritual Ascent

The Divine Order Beyond the Veil

In esoteric Christianity, the cosmos is not random or chaotic—it is hierarchically ordered, filled with intelligences that reflect, refract, and administer the light of God. Among these intelligences, none are more vital to understanding the architecture of spiritual ascent than the angels. The Christian mystics did not imagine these beings as symbolic metaphors or literary embellishments. Rather, angels are real, conscious beings—created by God to fulfill specific tasks in the unfolding of divine providence.

This lesson seeks to uncover the theological, mystical, and metaphysical role of angels within the greater structure of creation. We will examine their nature, their hierarchy, and their role in humanity’s return to God, emphasizing how they facilitate transformation, purification, and illumination in the soul’s journey toward theosis, or union with the Divine.

The Nature of Angels in Christian Metaphysics

Angels are pure intelligences, created by God prior to the material universe. They possess intellect and will but are entirely immaterial; they do not require physical form, though they may assume visible manifestations when operating in the material world. Their lack of physical substance does not make them less real—in Christian metaphysics, spiritual beings are often more real than material ones, as they are closer to the divine essence from which all things originate.

Saint Thomas Aquinas, in his Summa Theologiae, explains that angels are not composed of matter and form in the same way as humans. Each angel is its own distinct species. Whereas all humans belong to one species (Homo sapiens), every angel is a unique and singular expression of divine intention. This uniqueness allows each angel to carry out a specialized role within the celestial hierarchy. Because they are unbound by time or physical limitation, angels possess knowledge infused directly by God. They do not learn through discursive reasoning as humans do but receive intuitive knowledge in an instant.

At the moment of their creation, angels were given a choice to align their will with God's or to rebel. Those who chose rebellion became demons; those who remained faithful were confirmed in grace. This moment of decision fixed their will permanently—angelic beings cannot change or repent after this choice, for their knowledge was perfect and their decision absolute. This is why the fallen angels are irredeemable: they chose rebellion with full awareness of the consequences.

This unchanging fidelity is central to their role in the celestial hierarchy. Unlike human beings, who evolve spiritually through time, angels exist in a completed state of being. They do not ascend the spiritual ladder—they are placed at a fixed point within it, serving as rungs by which the human soul may ascend.

The Celestial Hierarchy According to Dionysius the Areopagite

The most detailed vision of angelic order within Christian tradition comes from the writings of Pseudo-Dionysius the Areopagite, a 5th–6th century Christian mystic whose works synthesized Neoplatonic cosmology with Christian theology. Dionysius taught that all of creation is arranged in a great chain of being—a cosmic hierarchy—with God at the apex, and every creature beneath ordered according to its capacity to receive and reflect divine light.

According to Dionysius, the angelic realm is structured into three triads, each containing three choirs or orders of angels. These nine choirs are ranked not by arbitrary prestige but by their nearness to God and the purity of the divine light they are capable of receiving. The closer to God, the more intensely an angel burns with divine love and understanding. Each order, in turn, mediates that light to the order beneath it, illuminating them with wisdom and love appropriate to their station. This process is called “hierarchical illumination,” and it mirrors the process of spiritual ascent in the human soul.

The first and highest triad consists of the Seraphim, Cherubim, and Thrones. These angels are wholly immersed in contemplation of the Divine. The Seraphim, whose name means “burning ones,” exist in a state of pure love. They are depicted in Isaiah’s vision as surrounding the throne of God, crying out “Holy, holy, holy,” signifying their unceasing adoration. Their love burns away all impurities, which is why they are associated with purification and divine fire.

Next are the Cherubim, whose name implies “fullness of knowledge.” Far from the childish imagery often associated with the term in popular art, these beings are fierce guardians of divine mysteries. In Genesis, it is Cherubim who stand at the gate of Eden with a flaming sword, preventing humanity from reentering the garden after the Fall. They are contemplatives of divine wisdom, and their many faces symbolize their ability to see all facets of reality with clarity.

The Thrones represent the divine seat of justice and authority. They are described as radiant wheels, possibly evoking Ezekiel’s vision of the chariot-throne of God. They are passive only in the sense of being perfectly receptive to God's will, which they carry out without deviation or resistance.

The second triad includes the Dominions, Virtues, and Powers. These beings are responsible for the governance of the cosmos. The Dominions oversee lower angels, ensuring that divine order is maintained throughout creation. Their role is one of supervision and stewardship, operating not visibly but with quiet authority.

The Virtues are transmitters of divine energy. They channel God's grace into the natural world and are sometimes associated with the performance of miracles. They harmonize the spiritual and physical realms, enabling divine will to manifest in tangible ways.

The Powers are tasked with spiritual defense. They are the celestial warriors who guard against the encroachments of evil, particularly the influence of fallen angels. Their vigilance ensures that chaos does not overwhelm creation and that the spiritual journey of humanity remains possible.

The third triad is composed of Principalities, Archangels, and Angels. These are the most directly involved with human affairs. The Principalities are assigned to oversee nations and institutions. They inspire the development of cultures, guide historical epochs, and ensure that societies fulfill their divine purposes.

Archangels, like Michael, Gabriel, and Raphael, are the heralds of major divine interventions in human history. Michael leads the armies of heaven against the forces of darkness. Gabriel announces the incarnation of Christ to the Virgin Mary. Raphael appears in the Book of Tobit, guiding and healing the faithful.

The lowest order, the Angels, are the ones closest to humanity. Each person, according to Christian tradition, is assigned a guardian angel who remains with them from birth to death, assisting them on their spiritual journey. These angels influence the conscience, offer subtle guidance, and intercede for us before the throne of God.

The Role of Angels in the Soul’s Ascent

In esoteric Christianity, the soul is not saved merely by intellectual belief or outward conformity, but by transformation. This transformation��sometimes called deification or theosis—is a gradual ascent from the darkness of ignorance and sin into the light of divine wisdom and love. Angels play a vital role in this process.

Each level of spiritual growth corresponds to an order of angelic mediation. As the soul is purified of passions and attachments, it becomes more receptive to higher forms of divine light. In this way, the celestial hierarchy also functions as a map of the soul’s journey. One begins under the guidance of guardian angels and archangels, but as one is cleansed and illumined, the influence of higher orders becomes accessible.

Saint John Climacus, in his Ladder of Divine Ascent, describes the Christian life as a ladder reaching from earth to heaven. This ladder can be understood as the internalization of the celestial hierarchy. Angels assist not only externally, but inwardly—they illuminate the intellect, strengthen the will, and purify the heart. Their influence is not coercive but cooperative; they guide but never override the freedom of the human person.

Furthermore, in the mystical experience, many saints and ascetics describe visions of angelic beings. These encounters are not hallucinations but spiritual perceptions granted through the refinement of the nous—the eye of the soul. Such visions often serve as both encouragement and correction, aiding the seeker in discerning their path and purifying their intentions.

The Return Through the Hierarchy

The Christian cosmos is not a flattened universe where the soul rises alone. Rather, it is structured, relational, and radiant with intelligences who serve the will of God. Angels are the unseen companions and guardians of our inner transformation. Their presence spans every step of the spiritual life, from initial repentance to the highest contemplative union.

The celestial hierarchy is not a speculative doctrine to be relegated to the past. It is a living, spiritual reality that shapes the moral, psychological, and metaphysical development of every soul. To ignore the role of angels is to ignore the very scaffolding of the spiritual universe. But to recognize their presence is to begin seeing the world as it truly is—filled with meaning, suffused with grace, and ordered toward glory

Holy Bible (NRSV, KJV, or Orthodox Study Bible)

Key passages: Isaiah 6, Genesis 3:24, Ezekiel 1 & 10, Daniel 10, Luke 1, Revelation 12.

The foundation for angelic appearances, roles, and descriptions in canonical Scripture.

Pseudo-Dionysius the Areopagite – The Celestial Hierarchy

Translated by Colm Luibheid. The Complete Works (Paulist Press, 1987).

A foundational mystical and theological text on the angelic orders and divine illumination.

St. Thomas Aquinas – Summa Theologiae, especially:

Prima Pars, Questions 50–64 (Treatise on Angels).

Available online via New Advent:

St. Augustine of Hippo – City of God, Book XI

Discusses angelic creation, fall, and role in divine governance.

The Book of Enoch (1 Enoch)

A non-canonical but influential Jewish text referenced in Jude 1:14.

Expands on the fall of the angels and their interaction with humanity.

The Book of Tobit – Deuterocanonical text featuring the Archangel Raphael.

Especially important in Orthodox and Catholic traditions.

Patristic and Medieval Writings

Origen of Alexandria – On First Principles

Discusses angelology, the pre-existence of souls, and spiritual hierarchies.

St. Gregory the Great – Homilies on the Gospels & Moralia on Job

Provides insights into the roles and orders of angels from a pastoral lens.

St. Bonaventure – The Mind's Journey Into God

Mystical theology integrating the celestial hierarchy into spiritual ascent.

John Scotus Eriugena – Periphyseon (The Division of Nature)

Offers Neoplatonic Christian cosmology including angelic mediators.

Modern Academic and Theological Works

Jean Daniélou – The Angels and Their Mission: According to the Fathers of the Church

A patristic study on how angels serve salvation history. (Ignatius Press, 1987)

Peter Kreeft – Angels and Demons: What Do We Really Know About Them?

A readable but theologically grounded modern Catholic examination.

Seraphim Rose – The Soul After Death

Orthodox Christian view on spiritual beings and the afterlife, grounded in patristics.

David Bentley Hart – The Beauty of the Infinite

Offers dense but insightful theological aesthetics of hierarchy and divine order.

Paul Rorem – Pseudo-Dionysius: A Commentary on the Texts and an Introduction to Their Influence

An academic introduction to Dionysius’s works and legacy. (Oxford University Press)

A.H. Armstrong – The Cambridge History of Later Greek and Early Medieval Philosophy

Context for Neoplatonic influence on Christian angelology.

Eastern Orthodox and Liturgical Sources

The Orthodox Study Bible – Commentary and footnotes on angelic passages.

St. John of Damascus – An Exact Exposition of the Orthodox Faith, Book II

Systematic theology including a summary of angelic orders.

The Divine Liturgy of St. John Chrysostom

Contains constant references to the “nine orders of angels” in hymns and prayers.

The Philokalia – Writings of the Eastern Church Fathers on asceticism and spiritual beings.

Academic Databases for Further Study

ATLA Religion Database – Theology and historical angelology scholarship.

JSTOR – Search terms: ��Dionysian Hierarchy,” “Angels in Christian Mysticism,” “Christian Cosmology.”

Brill’s Encyclopedia of Christianity – Excellent academic overview of angelology and hierarchy.