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Chapter I. That every divine enlightenment, which flows out in various ways according to goodness to those things governed by providence, remains simple; and not this alone, but also that it unifies those who are enlightened . . . . Page 1
II. That divine and celestial matters are aptly explained even by dissimilar signs The author argues that using "lowly" or "dissimilar" images for God—such as describing Him as a lion or a fire—is often better than using high-sounding titles, because it reminds the reader that God is actually beyond all human descriptions. . . . . 4
III. What Hierarchy is, and what its benefit may be . . . . . . . . 12
IV. What the name of the "Angels" signifies . . . . 15
V. Why all celestial beings are called by the common name "Angels" . . . . . 19
VI. Which is the first distinction of celestial beings, which the middle, and which the last . . 21
VII. Concerning the Seraphim, Cherubim, and Thrones, and their first Hierarchy . . . . . 22
VIII. Concerning the Dominions, Virtues, and Powers, and their middle Hierarchy . . . 29
IX. Concerning the Principalities, Archangels, and Angels, and their last Hierarchy . . . . 33
X. Recap and Conclusion of the Angelic order . . 37
XI. Why all celestial natures are called "Celestial Virtues" by a common name In this context, "Virtues" is used both as a specific rank of angel and as a general term for "powers" or "strengths" shared by all heavenly beings. . . . 39
XII. Why human High Priests are called "Angels" original: "Antistites." This term refers to religious leaders or bishops, highlighting their role as messengers between God and the human community. . . 41
XIII. Why the Prophet Isaiah is said to have been purified by a Seraph . . . . . . . . . 43
original vocabulary: Celestial Hierarchy, Seraphim, Cherubim, Thrones, Dominions, Virtues, Powers, Principalities, Archangels, Angels, Prophet Isaiah