Page:The Classical Heritage of the Middle Ages.djvu/104

86 THE CLASSICAL HERITAGE [chap. part of the forth-flowing divine life, part of the crea- tive saving process, which ever purifies, enlightens, and perfects, and so draws back unto the Source. Such is the inner principle of Dionysius' scheme. It was, however, the mode of carrying out the scheme, which was to hold the imagination if not the faith of men to our own day. The transcendent Source, as well as the Universal Immanence, is the Tri-une God. Between that and men are ranged the three triads of the Celestial Hierarchy: the Seraphim, Cherubim, and Thrones ; the Dominations, Virtues, Powers ; the Principalities, Archangels, Angels. Collectively, their general office is to raise mankind to God through puri- fication, illumination, and perfection; and to all of them the term angel may be applied. More particu- larly the highest triad, which is nearest God, contem- plates the divine effulgence and reflects it onward to the second; while the third, the more specifically angelic triad, immediately ministers to men. The sources of these names are evident; Seraphim and Cherubim are vague but mighty forms in the Old Testament; later Jewish writings, possibly under Persian influence, gave names and classification to archangels and angels,^ who also fill important func- tions in the New Testament. The other names were well derived from two great mystic passages in Paul's Epistles ; ^ but neither in the writings of the Areopa- gite nor in the mediaeval centuries, did they acquire definite attribute and personality. Eather, Seraph and Cherub, Angel and Archangel, with sometimes inter- iSee, e.g., Daniel viii. 16; ix. 21; x. 21; xii. 1; Enoch ix. 1; Tobit xii. 15. « Eph. 1. 21 ; Col. i. 16.