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Sources chrétiennes #58
The Celestial Hierarchy
The Celestial Hierarchy is a religious and philosophical book written by Dionysius The Areopagite in the 5th or 6th century AD. It is a treatise on the nature of the divine hierarchy and the structure of the universe according to Christian theology. The book is divided into three sections, each focusing on a different aspect of the celestial hierarchy. The first section discusses the nine orders of angels, their roles, and their relationship to God. The second section explores the nature of the divine light and how it is reflected in the universe. The third section examines the relationship between the divine and the human, and how humans can ascend through the celestial hierarchy to reach God. The Celestial Hierarchy is considered a seminal work in Christian mysticism and has influenced many theologians and philosophers throughout history.Wherefore all things share in that Providence which streams forth from the superessential Deific Source of all; for they would not be unless they had come into existence through participation in the Essential Principle of all things. All inanimate things participate in It through their being; for the 'to be' of all things is the Divinity above Being Itself, the true Life. Living things participate in Its life-giving Power above all life; rational things participate in Its self-perfect and pre-eminently perfect Wisdom above all reason and intellect.This scarce antiquarian book is a facsimile reprint of the old original and may contain some imperfections such as library marks and notations. Because we believe this work is culturally important, we have made it available as part of our commitment for protecting, preserving, and promoting the world's literature in affordable, high quality, modern editions, that are true to their original work.
48 pages, Paperback
First published January 1, 488
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About the author
Pseudo-Dionysius the Areopagite
60 books87 followersAlso known as Pseudo-Denys, was a Christian theologian and philosopher of the Neoplatonist school during the late 5th to early 6th century.
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Displaying 1 - 24 of 24 reviews
June 14, 2023
Read this mostly to find out more about the third Angelic Choir, the Thrones, as I have recently learned that each religious community, such as the Secular Carmelite Community I belong to, has its own Angelic Throne. Although an excellent general reference, there was little specific information about what each of the choirs actually do here.
May 3, 2016
Je pense que si je n’avais pas décidé de relire la divine comédie, je ne me serais pas intéressé à ce livre de sitôt. Cela aurait été vraiment dommage, car cette édition est tout simplement excellente ! Il s’agit d’un texte écrit en grec relatif à l’angéologie chrétienne. L’auteur aurait vécu au quatrième siècle. Il a longtemps été identifié à Denys l’Aréopagite, un athénien qui aurait été le disciple du Paul/Saül des évangiles. Il a également été confondu pendant longtemps avec Denis, un saint Français qui a donné son nom à une commune près de Paris où se trouve la basilique où ont reposé les dépouilles des rois de France. L’industrieuse érudition des humanistes a rétabli la vérité. Mais cela n’ôte rien à l’intérêt d’un livre qui aura pendant des siècles jouit d’une fortune considérable.
L’auteur, quel qu’il soit, s’attire les bonnes grâces du lecteur par une démarche toute philosophique, emprunte de prudence et de circonspection. On distingue deux parties: tout d’abord, l’auteur expose la thèse de la hiérarchie céleste, tout en précisant qu’il ne s’agit que d’une hypothèse, et nullement d’une révélation. Ensuite, il cherche dans le canon des écritures saintes des arguments propres à étayer sa thèse, sans se départir pour autant d’une certaine réserve. Cette édition, outre le fait qu’elle propose le texte grec, dispose d’un appareil critique tout à fait considérable et auquel j’ai trouvé la plus grande utilité.
Je ne m’étendrai pas dans le détail de la hiérarchie céleste en elle-même, mais ce qui est intéressant, c’est que Denys propose d’en faire le modèle de la hiérarchie ecclésiale, un autre de ses ouvrages. Dans le modèle de la hiérarchie céleste, chaque classe d’ange est subordonnée à une autre, la plus élevée étant le plus près de la divinité. Cette divinité dispense une lumière immatérielle, c’est-à-dire une connaissance, laquelle est répercutée par les différentes classes d’anges de niveau en niveau, de manière à ce que chaque classe d’ange ne reçoive qu’une lumière qui soit proportionnée à sa capacité de compréhension. Le but de cette connaissance et de se conformer autant que faire se peut à la divinité, via une anagogie.
Un autre sujet d’intérêt, ce sont les sources probables d’inspiration de l’auteur : outre les deux testaments, l’appareil critique mentionne les travaux des philosophes néoplatoniciens du troisième siècle, en particulier Plotin, Proclus et Jamblique. Ces derniers auraient effectué un travail d’exégèse mystique sur les dialogues de Platon, et en auraient déduit un système fort semblable à celui de la hiérarchie céleste de l’auteur, les démons étant cette fois remplacés par des anges. Le but d’atteindre la déïformité est indiqué dans un passage du Théétète de Platon (176b] :
Socrate : […]Aussi faut-il tâcher de fuir au plus vite de ce monde dans l’autre. Or, fuir ainsi, c’est se rendre, autant que possible, semblable à Dieu, et être semblable à Dieu, c’est être juste et saint, avec l’aide de l’intelligence.
Outre les sources philosophiques, il y a aussi les sources pour la notion d’ange proprement dit. Le livre de Daniel, écrit au second siècle avant Jésus Christ, a une importance particulière, puisqu’on y voit apparaitre les figures de Gabriel et Michel, probablement du fait d’influences iraniennes. Dans Tobie, il est fait mention de Raphaël. Beaucoup d’analyse très érudites des symboles et des allégories, présentes dans les anciennes mythologies, sont évoquées et exposé à l’œil avide du lecteur.
J’ai trouvé ce livre très plaisant à lire, éclairant et aussi stimulant. Elle complète la vision que je pouvais avoir d’autres œuvres patristiques très philosophiques, comme ceux de Clément d’Alexandrie (Le Protreptique,Quel riche sera sauvé?). J’aimerai bien trouver les autres œuvres de ce pseudo-Denys dans une aussi bonne édition critique. J’ai aussi envie de mieux connaitre ces philosophes néoplatoniciens dont je n’ai pour le moment qu’une vague idée.
August 23, 2021
I enjoyed this, but I feel like this is an example of PD overextending himself. Although he states at the beginning that the angelic hierarchies are going to be intelligible mostly through metaphors, most of his theologizing is dependent on a more concrete understanding of the hierarchy than he initially admits. I think this treatise also falls a bit short because it has a tendency to take source material for granted (sometimes, he just cites “theology” as his source), leading PD to have to repeatedly step back and explain why, for instance, the Bible calls all heavenly beings “angels” or “heavenly powers” at times while making distinctions at other times. His model isn’t flexible enough to accommodate the Biblical depiction of angles, and he frequently has to massage the text to fit his model. These moments are the most tenuous in the treatise.
I’ve still given this four stars, however, largely because of how blunt he can be and how fun that can be to read. In his insistence that the physical descriptions of angles provided in Scripture are metaphorical, he makes it clear that he finds it stupid and foolish (his words) to believe otherwise. His primary defense for this position?: that God could clearly do better than melded animals on fire or flaming wheels covered in eyes, and that these descriptions of angles are so outlandish specifically for the purpose of preventing us from taking them literally. His occasional hubris is even more pronounced when read beside his moments of honest humility, moments whose paucity prevents what may be the necessary level of pride-dampening.
All that said, I think there is a lot to learn here (and perhaps here is the real real reason for giving this 4 stars), especially from PD’s idea of how hierarchies imitate the Godhead. This treatise seems like a very honest attempt to come to terms with inequities, intellectual and otherwise, that he saw in the people around him, all of whom wanted to participate in the Divine. The model PD works out, though I feel like it fails in places, is at least concerned with every person’s ability to interact with God. For the most part, I don’t agree with PD’s answer to the question of how people of different ability and talent have equal right to participation in God’s presence ( I think some later mystics in the English vernacular tradition handle humanity’s relation to God with more nuance and finesse), but I think he was asking the right questions.
I’ve still given this four stars, however, largely because of how blunt he can be and how fun that can be to read. In his insistence that the physical descriptions of angles provided in Scripture are metaphorical, he makes it clear that he finds it stupid and foolish (his words) to believe otherwise. His primary defense for this position?: that God could clearly do better than melded animals on fire or flaming wheels covered in eyes, and that these descriptions of angles are so outlandish specifically for the purpose of preventing us from taking them literally. His occasional hubris is even more pronounced when read beside his moments of honest humility, moments whose paucity prevents what may be the necessary level of pride-dampening.
All that said, I think there is a lot to learn here (and perhaps here is the real real reason for giving this 4 stars), especially from PD’s idea of how hierarchies imitate the Godhead. This treatise seems like a very honest attempt to come to terms with inequities, intellectual and otherwise, that he saw in the people around him, all of whom wanted to participate in the Divine. The model PD works out, though I feel like it fails in places, is at least concerned with every person’s ability to interact with God. For the most part, I don’t agree with PD’s answer to the question of how people of different ability and talent have equal right to participation in God’s presence ( I think some later mystics in the English vernacular tradition handle humanity’s relation to God with more nuance and finesse), but I think he was asking the right questions.
Read
October 14, 2023I mean, at the very least it is a pretty cool design.
Read
January 24, 2024Uh..... Nah.
Read
July 11, 2021Complexe materie helder ingeleid en niet alleen wetenschappelijk verantwoord (aldus de achterflap; ik kan dat niet beoordelen) maar ook erg prettig leesbaar (dat kan ik wel beoordelen) vertaald door prof. dr. Arpad Orban. Voor mij een eerste kennismaking met neoplatonisme en scholastiek; ik schafte het boek aan in het kader van een online cursus over het tijdperk der kathedralen. Meermaals "aha-momenten" waarbij dingen die ik ooit op school geleerd heb, maar die destijds te onwezenlijk voor me waren, ineens op hun plaats vielen. Veel culturele en etymologische achtergronden waarvan ik me tot dusverre maar vaag bewust was, werden in dit boek geconcretiseerd.
July 18, 2021
I thought this book was going to be about angels and demons. It was only about angels but it was interesting and insightful. It was written in the 5th or 6th century and I noticed that the essence energy distinction as well as theosis are both explicitly present in the text. Short read, read it in an afternoon.
August 11, 2013
The book start off well, but then got bogged down in Catholic doctrine and finally tailspinned into fantastical speculation.
November 16, 2025
A Hierarquia Celeste
Pseudo-Dionysius the Areopagite
Publicado pela editora Ecclesiae, A Hierarquia Celeste é um tratado breve, porém denso, atribuído ao misterioso Pseudo-Dionísio, o Areopagita — autor cuja identidade real permanece desconhecida, mas cuja influência atravessou séculos de teologia cristã. Supostamente escrito por um monge da região da Síria, o texto foi difundido a partir de Constantinopla e se tornou uma das obras fundadoras da angeologia à luz da doutrina católica.
A linguagem é rebuscada, repleta de simbolismos e termos que exigem leitura atenta e, por vezes, o auxílio de um dicionário. Contudo, esse estilo hermético não é acidental: traduz a convicção teológica de que os mistérios divinos não podem ser explicados diretamente, mas apenas sugeridos — como a luz de Deus, que ilumina e, ao mesmo tempo, cega.
O autor apresenta a estrutura das ordens angélicas como uma escada espiritual, por meio da qual o homem se eleva a Deus e Deus se comunica ao homem. A explicação das hierarquias celestes não é apenas especulativa, mas simbólica: cada ordem angélica reflete, em um grau diferente, a perfeição divina.
Um dos trechos mais belos do livro está na interpretação do fogo como símbolo de Deus e de Seus mensageiros. Para Dionísio, o fogo representa a natureza luminosa e purificadora do divino: ilumina sem se consumir, purifica o que toca e tende sempre para o alto — imagem perfeita da caridade e da inteligência espiritual.
O texto também oferece uma perspectiva teológica interessante para fenômenos que outras obras tratam de modo literal ou materialista. Enquanto livros modernos, como Eram os Deuses Astronautas?, interpretam os “seres celestes” como visitantes extraterrestres, Dionísio os entende como inteligências intermediárias — anjos que, designados por Deus, governam povos e nações, conduzindo-os à revelação. Assim, ele explica por que mitos semelhantes surgem em culturas distintas: cada povo recebeu fragmentos da mesma luz divina, ainda que sob formas diferentes.
No conjunto, A Hierarquia Celeste é uma leitura essencial para quem deseja compreender o pensamento teológico e simbólico da tradição cristã. Breve, mas intelectualmente exigente, ele convida à contemplação e ao estudo paciente.
Avaliação final: ★★★★☆
Um livro de entrada valioso para o estudo da angeologia cristã, com uma linguagem elevada que exige esforço, mas recompensa o leitor com uma visão sublime do cosmos espiritual.
Pseudo-Dionysius the Areopagite
Publicado pela editora Ecclesiae, A Hierarquia Celeste é um tratado breve, porém denso, atribuído ao misterioso Pseudo-Dionísio, o Areopagita — autor cuja identidade real permanece desconhecida, mas cuja influência atravessou séculos de teologia cristã. Supostamente escrito por um monge da região da Síria, o texto foi difundido a partir de Constantinopla e se tornou uma das obras fundadoras da angeologia à luz da doutrina católica.
A linguagem é rebuscada, repleta de simbolismos e termos que exigem leitura atenta e, por vezes, o auxílio de um dicionário. Contudo, esse estilo hermético não é acidental: traduz a convicção teológica de que os mistérios divinos não podem ser explicados diretamente, mas apenas sugeridos — como a luz de Deus, que ilumina e, ao mesmo tempo, cega.
O autor apresenta a estrutura das ordens angélicas como uma escada espiritual, por meio da qual o homem se eleva a Deus e Deus se comunica ao homem. A explicação das hierarquias celestes não é apenas especulativa, mas simbólica: cada ordem angélica reflete, em um grau diferente, a perfeição divina.
Um dos trechos mais belos do livro está na interpretação do fogo como símbolo de Deus e de Seus mensageiros. Para Dionísio, o fogo representa a natureza luminosa e purificadora do divino: ilumina sem se consumir, purifica o que toca e tende sempre para o alto — imagem perfeita da caridade e da inteligência espiritual.
O texto também oferece uma perspectiva teológica interessante para fenômenos que outras obras tratam de modo literal ou materialista. Enquanto livros modernos, como Eram os Deuses Astronautas?, interpretam os “seres celestes” como visitantes extraterrestres, Dionísio os entende como inteligências intermediárias — anjos que, designados por Deus, governam povos e nações, conduzindo-os à revelação. Assim, ele explica por que mitos semelhantes surgem em culturas distintas: cada povo recebeu fragmentos da mesma luz divina, ainda que sob formas diferentes.
No conjunto, A Hierarquia Celeste é uma leitura essencial para quem deseja compreender o pensamento teológico e simbólico da tradição cristã. Breve, mas intelectualmente exigente, ele convida à contemplação e ao estudo paciente.
Avaliação final: ★★★★☆
Um livro de entrada valioso para o estudo da angeologia cristã, com uma linguagem elevada que exige esforço, mas recompensa o leitor com uma visão sublime do cosmos espiritual.
September 25, 2021
This is another beautiful work from P-S. His ability to take complex Neoplatonic metaphysics and articulate it in divine poetry is astounding. Described here is mediated hierarchy of consciousness, overflowing and emanating from The One, like a noetic water fountain.
All beings are contained within the rays of God. We are all individual microcosms of the macrocosm. However, unlike Proclus and Plotinus' static description of God's 'production' of being, we have outpouring of universal agape.
As he says: "the actions of plants, animals, humans, and angels upon themselves and others, wherein and whereby the diversity of being both comes into and develops in existence, mediate God’s creative love."
Whether Dionysius was an ambiguous Platonist scholar, secretly Proclus or in fact the Athenian converted by Paul - I don't think really matters. As Dionysius says, the symbolic names and titles we use in this world are ultimately distractions. Like Derridean deconstruktion, language is merely another material tool to articulate subjective passions and impressions.
To reach the Cloud of Unkowing, which is God, we must empty our vocabulary of intelligible concepts and abstractions. Only when we denied everything there is to say, and silence remains, can we speak with God.
All beings are contained within the rays of God. We are all individual microcosms of the macrocosm. However, unlike Proclus and Plotinus' static description of God's 'production' of being, we have outpouring of universal agape.
As he says: "the actions of plants, animals, humans, and angels upon themselves and others, wherein and whereby the diversity of being both comes into and develops in existence, mediate God’s creative love."
Whether Dionysius was an ambiguous Platonist scholar, secretly Proclus or in fact the Athenian converted by Paul - I don't think really matters. As Dionysius says, the symbolic names and titles we use in this world are ultimately distractions. Like Derridean deconstruktion, language is merely another material tool to articulate subjective passions and impressions.
To reach the Cloud of Unkowing, which is God, we must empty our vocabulary of intelligible concepts and abstractions. Only when we denied everything there is to say, and silence remains, can we speak with God.
June 17, 2022
I was surprised by this. Calvin and Luther dismiss him as being to fantastical and speculative, and while that is certainly there, I thought his logic behind his reasoning was pretty sound.
He argues that heaven must have a hierarchy because God has made creation to have order and he’s ingrained hierarchy in it. If hierarchy is in this visible realm, why would it not also be in the invisible realm?
He then puts forward his structure of how the heavenly hierarchy is in place. He has 3 levels with the higher ones being placed in charge of the lower ones. The levels are based on nearness to Gods presence. The first level has the guardian cherubim, the servant seraphim, and the ruling thrones. I would probably associate the thrones with the divine council that we see in scripture. The second level is the dominions, virtues and powers. The rule over natural order and the powers are the generals that fight against the demons. I personally find this level to be the greatest stretch. The third level is the principalities, archangels, and angels.
After this he goes on the speculate on the meanings of the images of the angels that we see in scripture.
Overall, definitely weird and speculative. But I think it’s worth the consideration.
He argues that heaven must have a hierarchy because God has made creation to have order and he’s ingrained hierarchy in it. If hierarchy is in this visible realm, why would it not also be in the invisible realm?
He then puts forward his structure of how the heavenly hierarchy is in place. He has 3 levels with the higher ones being placed in charge of the lower ones. The levels are based on nearness to Gods presence. The first level has the guardian cherubim, the servant seraphim, and the ruling thrones. I would probably associate the thrones with the divine council that we see in scripture. The second level is the dominions, virtues and powers. The rule over natural order and the powers are the generals that fight against the demons. I personally find this level to be the greatest stretch. The third level is the principalities, archangels, and angels.
After this he goes on the speculate on the meanings of the images of the angels that we see in scripture.
Overall, definitely weird and speculative. But I think it’s worth the consideration.
February 28, 2025
An anagogical companion to Heiser. A taste:
“You will find, moreover, that the Word of God not only calls these Celestial Beings above us Gods, but also gives this name to saintly men amongst us, and to those men who, in the highest degree, are lovers of God; although the First and Unmanifest God superessentially transcends all things, being enthroned above all, and therefore none of the beings or things which are can truly be said to be wholly like Him, save in so far as those intellectual and rational beings who are wholly turned towards union with Him, as far as is in their power, and who, uplifting themselves perpetually, as far as possible, to the Divine Radiance, in the imitation of God (if it be lawful so to speak) with all their powers, are thought worthy of the same divine name.”
“You will find, moreover, that the Word of God not only calls these Celestial Beings above us Gods, but also gives this name to saintly men amongst us, and to those men who, in the highest degree, are lovers of God; although the First and Unmanifest God superessentially transcends all things, being enthroned above all, and therefore none of the beings or things which are can truly be said to be wholly like Him, save in so far as those intellectual and rational beings who are wholly turned towards union with Him, as far as is in their power, and who, uplifting themselves perpetually, as far as possible, to the Divine Radiance, in the imitation of God (if it be lawful so to speak) with all their powers, are thought worthy of the same divine name.”
November 9, 2020
This book took me a while to read despite being 84 pages long because the beginning was pretty difficult the way it was written with run on sentences as though it were a William Faulkner novel and I wanted to be sure that I got everything. At the end of the book the author, Pseudo Dionysius the Areopagite, mentions Melchizedek or Malki Tzedek who is from the Bible: the king of Salem/priest of EL Elyon which was mentioned in the Book of Genesis, chapter 14.
The author gives a list of angels; 1. Seraphim, Cherubim, and Thrones; 2. Dominations, Virtues and Powers; 3 Pincripalities, Archangels, and Angels.
There were some dry parts towards the beginning and middle but overall the book was pretty interesting.
The author gives a list of angels; 1. Seraphim, Cherubim, and Thrones; 2. Dominations, Virtues and Powers; 3 Pincripalities, Archangels, and Angels.
There were some dry parts towards the beginning and middle but overall the book was pretty interesting.
January 23, 2021
After reading this, I found it hard to believe that the Schoolmen of the Middle Ages could have been so gullible as to accept this as the work of Dionysius the Areopagite. Shouldn't they have wondered whence Pseudo-D acquired such a detailed org-chart of the Heavenly Hierarchy? From Paul the Apostle? Not likely!
I will have to see what Aquinas commentaries have to say on this.
I will have to see what Aquinas commentaries have to say on this.
January 22, 2022
If you’re interested in angelology then you might want to read this. Though, angelology can quickly become a fruitless theology (look at some of the things the early church argued over). Not exactly an easy read and I wonder about the soundness of some things.
December 23, 2024
The most extensive and philosphical books on angels I have ever read. Dionysius and Maximus the Confessor have very similar writing styles and are both phenomenally brilliant minds. If you like Maximus's writing you will like Dionysius.
February 14, 2023
Steep reading curve, but informative about how the hierarchy works
December 24, 2023
he truly begins this book by saying “i’m using metaphors, don’t cancel me” and ends it by saying “if i missed anything, it means we don’t need to know it.” iconic
November 4, 2024
The angelic hierarchy is interesting, and hearing about it from an early source even more so. It was a well written reflection on angels, however, it still seems like we might be over exaggerating what we "know" about angels. If you trust the Bible we can glean some information but not nearly what is taught in the small "t" tradition in the Church about the nature and order of angels. Still not sure where all of this "information" comes from.
September 24, 2023
I first heard of this book when reading Thomas Aquinas’s Shorter Summa. An interesting look at the hierarchy of angels and their attributes.
May 7, 2023
Pseudo-Dionysus (hereafter Pseudo-D) addresses in this text the hierarchies of angelic beings from a broadly Christian perspective. Pseudo-D is at his most interesting when he suggests that the various appellations and images used to depict supermundane beings (lions, eagles, fire, rivers &c) are what the psychoanalytic tradition would call compromise formations. Since we can't have what we really want, in this case union with the One, we construct imaginary substitutes approximating it. Perfectly serviceable negative theology, but pretty unconvincing if I'm honest.
***
Take Two. Adding a star. The angelic hierarchy covered by Pseudo-D is a useful way of picturing conceptual hierarchies of complexity. There really are levels of abstraction, and this gnostic language turns out to be a helpful analogy for those unable to understand more formal reasoning.
***
Take Two. Adding a star. The angelic hierarchy covered by Pseudo-D is a useful way of picturing conceptual hierarchies of complexity. There really are levels of abstraction, and this gnostic language turns out to be a helpful analogy for those unable to understand more formal reasoning.
March 9, 2014
one of the most influential books of the Middle Ages and beyond, its author is believed by the French to be their St. Denis.
in truth, today scholars believe the author was a Syrian Monk, and we no longer think he was Dionysius the Aeropagite mentioned in Acts.
Pseudo-D. helped us understand the Great Chain of Being, the ever-present, often-overlooked, trace of the Divine in all that is about us.
A Neoplatonist, he greatly influenced John Scotus Eriugena, who was his translator, and went on to craft his magnificent Periphyseon, THE tome of the 9th century.
in truth, today scholars believe the author was a Syrian Monk, and we no longer think he was Dionysius the Aeropagite mentioned in Acts.
Pseudo-D. helped us understand the Great Chain of Being, the ever-present, often-overlooked, trace of the Divine in all that is about us.
A Neoplatonist, he greatly influenced John Scotus Eriugena, who was his translator, and went on to craft his magnificent Periphyseon, THE tome of the 9th century.
June 24, 2024
I really believe an oral transmission kept alive the works of St. Dionysius, the one converted by St. Paul. Saints have investigated this through noetic lenses, and have seen how it irradiates the Immaterial Light!
February 17, 2011
This is not exactly light reading but for those interested in angelology it is an important canononical source. This book discusses the different orders of angels and their characteristics.
Displaying 1 - 24 of 24 reviews