Seeing the sunshine, feeling the sunshine; basking in its celestial warmth, time was of the essence.
Layden Robinson, Chameleon
- “It is important to understand that there was, for Dee and Kelly, a standard Renaissance view of the divine order and the place of the various echelons of angels within that hierarchy. This view was defined primarily from scripture, but drew the precise form that it did from the Celestial Hierarchy of St. Denis, the Aereopagite, so-called.”
- “A similar, though less elaborate nine-fold celestial hierarchy was proposed by Pope Gregory I in his Gospel Homilies and in his Moralia on Job by collecting the Old Testament and Pauline references to angelic orders and arranging them by logical inference. We speak of nine orders of Angels, because we know, by the testimony of Holy Scripture, that there are the following: Angels, Archangels, Virtues, Powers, Principalities, Dominations, Thrones, Cherumbim and Seraphim. Nearly every page of Scripture is witness to the fact that there are Angels and Archangels. The prophetic books, as has been noted often, speak of Cherubim and Seraphim. Four more orders are enumerated by Paul the Apostle, writing to the Ephesians, when he says, ‘Above every Principality and Power and Virtue and Domination.’ And again writing to the Colossians, he says, ‘Whether Thrones, or Powers, or Principalities, or Dominations.’ When ,then, we add the Thrones to those he mentions to the Ephesians, there are five orders, to which are to be added Angels, Archangels, Cherubim and Seraphim, certainly making nine orders of Angels in all. Homily XXIV — Pope St. Gregory I”
- “In any case, this passage of Paul’s is the principle reason for the elaborate development attributed to St. Denis or Pseudo-Dionysus, in his Celestial Hierarchy and in passing as a matter of introduction in his Ecclesiastical Hierarchy. Conversely, the work of Pseudo-Dionysus is concerned with putting Judeo-Christian angelology in the context of Platonic metaphysics and cosmology.”
- “It is in the Celestial Hierarchy that the Thrones become situated and defined with the structure of subsequent Christian metaphysics, and from this context that essentially all further elaborations are derived. The Thrones and their celestial functions are given in chapters II, V–VII, and XI of the Celestial Hierarchy, wherein they are described as being symbolically represented by ‘some kind of fiery wheels above the heavens, or material thrones upon which the Supreme Deity may recline,’ and further as great wheels, covered with numerous eyes, marking the end of the uppermost choir or hierarchy of angels where the emanations from God begin to take on material form.”
- The Essence of Religion