The Works of Dionysius the Areopagite/On the Heavenly Hierarchy/Caput XII

by Pseudo-Dionysius the Areopagite

Why the Hierarchs amongst men are called Angels.

Section I

  But this is sometimes also asked by diligent contemplators of the
  intelligible Oracles; Inasmuch as the lowest Orders do not possess the
  completeness of the superior, for what reason is our Hierarch named by
  the Oracles, "Angel of the Sovereign Lord?"

Section II

  Now the statement, as I think, is not contrary to what has been before
  defined; for we say that the last lack the complete and pre-eminent
  Power of the more reverend Divisions; for they participate in the
  partial and analogous, according to the one harmonious and binding
  fellowship of all things. For example, the rank of the holy Cherubim
  participates in higher wisdom and knowledge, but the Divisions of the
  Beings beneath them, participate, they also, in wisdom and knowledge,
  but nevertheless partially, as compared with them, and in a lower
  degree. For the participation of wisdom and knowledge throughout is
  common to all the minds which bear the image of God; but the being near
  and first, or second and inferior, is not common, but, as has been
  determined for each in its own degree. This also one might safely
  define respecting all the Divine Minds; for, as the first possess
  abundantly the saintly characteristics of the inferior, so the last
  possess those of the superior, not indeed in the same degree, but
  subordinately. There is, then, as I think, nothing absurd, if the Word
  of God calls our Hierarch, Angel, since he participates, according to
  his own capacity, in the messenger characteristic of the Angels, and
  elevates himself, as far as attainable to men, to the likeness of their
  revealing office.

Section III

  But you will find that the Word of God calls gods, both the Heavenly
  Beings above us, and the most beloved of God, and holy men amongst us,
  although the Divine Hiddenness is transcendently elevated and
  established above all, and no created Being can. properly and wholly be
  said to be like unto It, except those intellectual and rational Beings
  who are entirely and wholly turned to Its Oneness as far as possible,
  and who elevate themselves incessantly to Its Divine illuminations, as
  far as attainable, by their imitation of God, if I may so speak,
  according to their power, and are deemed worthy of the same divine
  name.