celestial hierarchy


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the collective body of angels

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It also indeed makes it probable that Dante read the Celestial Hierarchy with the commentary of Albert.
This quote is from The Celestial Hierarchy in the Complete Works of Pseudo-Dionysius.
Gallus passed it on from Hugh of St Victor's exposition of The Celestial Hierarchy 7, as I have documented elsewhere.
The notion of heaven disposed Christians to think that the terrestrial Church could be refashioned to promote virtue and happiness through many ways: Apocalyptic exegesis (particularly Berengaudus and Joachim), the vita monastica as angelic, ecclesiological speculation on celestial hierarchy, an idealized City of God above as a prototype for the Church below, the heavenly Jerusalem as partially realizable on earth (individually and collectively), and mendicant reformers.
Examples of the more interesting tables include the Celestial Hierarchy (rankings of angels); a complete list of popes, with dates in office, and a description of accomplishments during their reign; a time line listing Catholic and secular persons, events, and descriptions; and a table devoted to patron saints.
39) In The Celestial Hierarchy, Dionysius notes that while Scripture applies such ideas as "Word," "Mind," and "Being" to God, these attempts are no more successful than earthly descriptions.
What the Trinity gives the celestial hierarchy and what the angels in turn transmit to the ecclesiastical hierarchy is illumination, the heavenly rays of light that ultimately uplift us taward God.
The highest level of the celestial hierarchy enters into communion with Jesus through a "participation in the knowledge of the divine lights working out of him.
Unlike the celestial hierarchy which is incorporeal and whose level of understanding is beyond us, the human hierarchy due to its limited nature must deal with a plurality of perceptible symbols, which nevertheless can lift us up hierarchically until we are brought as far as we can be into the unity of divinization.
Paul mentions principalities and powers together with angels, thereby suggesting the idea of a celestial hierarchy.
Still, according to Poupon, it was in exactly the same spirit that Lef'evre cast no doubt upon the Dionysian authorship of the Celestial Hierarchy.
d on those of heaven, the latter being carefully traced out in The Celestial Hierarchy.
7) Judging by the citations in Defensorium he used Compellit me, a compendium made for the Paris schools in the early-thirteenth century, which consisted of the translation and commentary of John the Scot Eriugena, with glosses, scholia, and introductory letters by Anastasius, the papal librarian, partly taken from Maximus the Confessor; it also included a commentary on the Celestial Hierarchy by Hugh of St Victor and by John the Saracen, twelfth century additions to the earlier apparatus on the text.
17) John the Saracen's and Hugh of St Victor's glosses on chapter one of The Celestial Hierarchy are quoted to explain what hierarchy means and how the Trinity is a principle of purgation.
Episcopus quotes Hugh of St Victor on chapter one of The Celestial Hierarchy to explain that a multitude of powers would mean a schism.