God to his employed by many angels, but "maybe there is a number for his troops?" - asks Job. The Scriptures provide us with vague information on the subject. David says they are twenty thousand (Psalm 68-17), while in Deuteronomy meet ten thousand angels coming down to Moses on Mount Sinai to confirm the presence of God (33.2 ). In the Book of Enoch , inexhaustible mine dell'angelologia, the patriarch elevated to Heaven confirms that it has seen "thousands and thousands, myriads and myriads, countless and incalculable" angels ( XL, 1 ). in the Book of Daniel are told that "a thousand thousands ministered to Him (God) and myriads of myriads stood before Him "( 7.10) and 'Apocalypse repeatedly speaks of" ten thousand myriads "and" myriads of myriads and thousands of thousands "(5.11 : 9.16). Even St. Paul confirms in his Epistle to the Hebrews (12.22 ) the presence of "myriads of angels." But the most interesting is perhaps the opinion of Dionysius the Areopagite, also known as Pseudo-Dionysius, who says that "the orders of the celestial entities are invaluable for us. Many are blessed the armies of otherworldly intelligence, superior to our weak and limited numbering material. " The number of angels is thus invaluable for men, but as Gregory pointed out, it is defined before God in any case, only a Kabbalist or a stickler have an interest in focusing on a simplistic look so angelic reality. Rather than wonder about the number of angels is therefore appropriate to proceed to the examination of their hierarchy.
Following one of the visions that became famous, and learned the mystic St. Hildegard of Bingen, German professed that "God Almighty formed several orders in his heavenly army, so that each order to discharge its function and was mirror and the seal of the neighbor. Each of these mirrors, thus protecting the divine mysteries. " But how many and what are the mirrors of the hall of God? The Bible does not go beyond a pale attempt taxonomy. In fact, we only appoint the archangels, seraphim and cherubim without providing the creation of an organic body of information to better classify the beings of light. It is with the rising Christian dell'angelologia that one wonders about their order. At seven classes listed in the NT (angels, archangels, thrones, dominions, rulers, powers, authority and power-under) the Apostolic Constitutions added in the fourth century AD, the cherubim and seraphim. But it is only later, thanks to the patient's inspired and Dionysius the Areopagite, which are authoritatively reconcile Platonic philosophy with Christian traditions. This Dionysius, which was once thought to be a disciple of St. Paul but actually lived between the fourth and fifth centuries AD, is author of the treatise De Coelesti hierarchy of , perhaps the most authoritative attempt to order the copious "armed Heaven. " This is a short text that systematically divides and unites the angels by defining a hierarchy that has greatly influenced later theologians. While St. Augustine confessed his ignorance on the subject, St. Jerome said that the choirs were seven. Bede, Scotus Eriugena, St. Thomas and St. Bonaventure came to accept the assumptions of Dionysius. Dante himself received his classification as a model and in the Divine Comedy . In song XXVIII of Paradise, the celestial beings are in fact joined in a pattern that goes back to the hierarchy of the De Coelesti . It is likely that the knowledge of Dionysius was mediated by the angels themselves, who they say appeared to him in vision and the action taken on the "Most Holy Father, the angelic hierarchies in which he generously expressed his light and through which we can rise up to its absolute splendor. " It is likely for at least two reasons. The first is that knowledge always comes from God, who uses his envoys to enlighten the minds and tell them the truth. The second is that the classification of Dionysius has withstood the time, criticism and inspections. Once it is clear that the angels are like mirrors "suitable to receive the light beam of the divine Principle, filled with the holy radiance due to them and in turn largely shining on those who follow them," Denis compile a directory that includes three angelic hierarchies, each subdivided into three orders or choirs, for a total of nine. The organization is so angelic built in the image and likeness of the Trinity. The first hierarchy is the closest to the Word, which surrounds with its perpetual adoration, and is composed of the divine council. The second consists of the knights of God The third hierarchy, which is the closest men, and hence governs earthly things, including angels performers, ministers of the divine will. According to St. Bonaventure, only the last hierarchy is entrusted by God to establish relations with mankind. Let's see how Dionysius interprets the relations between the various orders. "The higher order, composed of the Cherubim, the Seraphim and Thrones, closer to their dignity to the shrine secretly, mysteriously begins the second order, consisting of the Lord, from Powers and Powers. These in turn reveal the mysteries of the Principalities, Archangels and the angels who preside over the human hierarchies. It is a simple and practical perspective. But here's a brief description of the nine angelic groupings.
I Serafini are the first order of rank, the highest in dignity. Traditionally they surround the throne of God singing continuously "Santo! Holy! Holy. " I am enlightened powers of purification, the "fire of God" or "those that heat," as the etymology indicates (Hebrew Serafim means "fiery"). They are mentioned in ' AT , where Isaiah considers them to be celestial beings who have the task of praising and worshiping God unceasingly proclaiming the sanctity. He describes them with a human face, with three pairs of wings surrounded by tongues of fire. With the first pair they cover their face to indicate that the mystery of God is inaccessible, with the second pair of flying wings while the third is used to cover their feet in reverence. The Seraphim are also abundant in the second and third Book of Enoch. Dionysius states that the Seraphim shall make an ongoing and continuous movement around the divine realities, "and stressed" the heat, the heat, the boiling of this eternal motion continuous, stable and firm, the ability to make like- the same persons, high energy, causing boiling and flashing to a heat equal to them .... " They are led by the Angel Uriel. According to Jewish mysticism, however, is their leader or Semuyel Yehuel.
I Cherubini was identified as the angelic choir. The name (Hebrew kerubim ) means "power of knowledge" or "effusion of wisdom". They are also mentioned in ' AT . Of them are said to claim the throne of God, whose servants they are ( Psalms, 80.2 and 99.1 ). In the Hebrew Bible appear in positions of prestige, are the gatekeepers that prevent our return to Eden, the images placed on the Ark of the Covenant, the four creatures of Ezekiel's vision and the angels of olive wood of the Temple of Solomon. Dante mentions them in Convivio and in the Divine Comedy as spirits contemplating his relationship with the Father in the Son, and assigns them the task of guarding the tree of life in paradise. The Cherubim were already known in the cultures of Mesopotamia, which depict them in bestial appearance. Their appearance, in reality, it is characterized by only two angelic wings and peacock feathers. Also distinguishes them a powerful voice, similar to thunder. Dante describes them armed with flaming swords blunt but only because they have a defensive function and dressed in green, with blond hair. Dionysius stands out "their power to know and contemplate the Deity, their ability to receive the gift of light and to contemplate the highest dignity of the Divine Principle in its original power, their ability to fill the gift of wisdom and of communicating, without envy to those of the second order .... " Their leader is Jophiel. The Jewish mystics say are driven by Keraviel.
I Thrones are purified essences that are the "Majesty of God"; constitute the third chorus of the first hierarchy. Their name stands for proximity to the divine throne. They are sublime entity, so they sit immediately next to God, from whom they receive directly and immediately to the perfections and divine knowledge. Them Dionysius says that "transcend all so pure vile inclination, which rise to the top so otherworldly, that firmly retract any meanness ... that are the bearers of the Divine". Their appearance is that the wheels of fire. In Jewish mysticism correspond to Ofannim , whose name means "wheel" which had the vision Ezekiel ( I 15) are similar to the vortices of light and Japhkiel pure energy and guide them. The Thrones are mentioned in the NT ( Colossians 1:16) .
The dominions are the heavenly intelligences representing the divine Lordship. They are at the king and play a role similar to that of the knights, which govern the symbols: the scepter, sword and spear. Dionysius said that their name means "the strength to rise, never surrenders, freed from lower yielding." The head of the first order of the second hierarchy is Zadkiel. Also named in the Dominions are NT ( Colossians 1:16).
The Virtues are powerful representatives of the divine will. They have the crown, the hair shirt and the red robe which represent the passion of Jesus Their leader is Aniela. According to Dionysius, "the name means holy virtues of courage and fearlessness balance in all activities, a courage that never gets tired of receiving the lights donated by the Divine Principle, but is rather strained mightily to the imitation of God." The existence of the Virtues is shown in NT ( Ephesians 1.21). This angelic order has the function to work miracles in our world and to serve as guardian angels as mentioned Jesus in the Gospel (Matthew , 18.10). The two angels flanking the risen Christ in ascension were two virtues.
The Powers, also known as Powers, are celestial beings who have the task of protecting humanity. They carry flaming swords are the guardians of order and authority and order is their motto badge. For this reason St. Paul felt hostility towards them. For Pseudo-Dionysius, their name reveals "the nature of worldly power and intelligent, that does not abuse its tyranny of powerful forces, turn for the worse, but stands and raises his subordinates with kindness toward the divine reality. " The Powers are appointed in the NT ( Colossians 1:16) . The heads one of the most famous three archangels: Raphael.
I heavenly Principalities are angelic intelligences of the people who watch on the rails. They are also the defenders of religion. According to tradition, it manifested with the scepter and the cross. They "have a divine character and a sovereign power of command within a sacred order that is more in keeping with the sovereign powers", according to Dionysius. For St. Bonaventure, they have a specific task: monitoring because men are oriented towards the good. The Principles are named in the NT ( Colossians 1:16) . Their leader is Camael.
The Archangels are the guides of the angels. This clearly indicates the name itself, composed of árchein , which means "being in charge" and anghelos. These creatures loved and feared at the same time are named several times in the NT and in Jewish apocalyptic literature. Dionysius says that "the holy order of the Archangels, due to its central position in the hierarchy, also participates in the extreme. Indeed, it is akin to the holy Standard and is akin to the angels ... as hierarchically receives the illuminations of the divine Principle through the primary power and graciously announced to the angels, and through the angels revealed to us in proportion to the holy attitudes of those who are divinely enlightened. " St. Bonaventure says they are messengers of divine light. They are part of the chorus some of the most famous figures of angels, primarily Michael, who is the head of the order, then Gabriel, the angel of the Annunciation, and Raphael, who despite being an angel is appointed to command the Powers . According to the Book of Enoch are seven and would presumably of the seven angels' Revelation of John ( 8.2).
The Angels , eventually. They finish and complete the picture of celestial intelligences. They are the best-known figures and next to humans. Known as Dionysius' have the character of messengers and are closer to us, so more to them that it is appropriate to the previous name of the Angels, because the hierarchy is concerned with what is most manifest, and even more, things of this world. " St. Bonaventure gives a chorus to this task mainly practical: to protect people from danger and from the devil. Return of the Angels is the Angel Gabriel.
In essence, the differences between the nine choirs of angels is determined by different levels of the beatific vision of God but all the angels, whatever their position in the hierarchy, receive and transmit light and controls divine. It is fair to note, then, that the rich literature and Jewish mystical cabalistic texts describe other angelic hosts who have been excluded from this classification. I refer to Erellim , the Hasmalim , to IRIN, the Isim and other minor orders.
But where the angels reside? Where are they usually when they are not engaged in "round" cosmic or on a special mission on Earth? The answer is apparently simple: in Paradise. But what is heaven? The poet accepts the order of Dionysius. Dante, however, goes further, introducing in its description of Paradise powerful and evocative image, which accords with extraordinary results that combine poetry and theology. It is the vision of a heaven made up of nine concentric circles rotating around a point of light. And this is the golden abode of angels, spread over nine heavens marked with intricate architecture but perfect in the first and most Near Earth, the Heaven of the Moon, live angels. In the second, called Heaven of Mercury, are the Archangels. In The Sky of Venus, which is the third, are the principalities. And so on. In the Sky of the Sun are the Powers, Virtues in the Heaven of Mars, Jupiter in the sky of the Dominions, the Saturn Sky and the Dominions of the fixed stars in the sky the Cherubim. Last Sky, the ninth is called the first mobile and resident Serafini. The nine choirs Dante move with different speeds around God, which is immobile. The closer to God, the higher the frequency of motion angelic. The Seraphim, then, are the busiest and the other angelic choirs rotate at a progressively lower speed. The vision of Dante's Paradise, on the other based on assumptions theological background, it's just a beautiful soul flight supported by the poetic grace or is it a representation of the true made possible by overcoming the usual threshold of consciousness? We know that Dante was interested in esoteric and it is likely that without the genius of divine investiture is not sufficient to achieve artistic results as sublime as those he touched. Who opened the third eye of Dante? Who led him beyond the world of sense to show the hidden knowledge? Perhaps it was the angels to inspire and propel the "divine poet" to the Empyrean Literature. My "maybe" expresses a natural feeling of shame to readers who are unfamiliar with the subtle levels of knowledge, rather than a real doubt. I am convinced that the development of the spirit herald new possibilities for all humanity, such as those raised by Dante Alighieri or Dionysius the Areopagite, revealing the intervention of transcendent forces, and thus manifest the divine demiurge of cognitive intentionality. (4 continued)
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