Among the saints are those commonly referred to as mystics. Mystics enjoy a profound life of transforming prayer that is often accompanied by visions and private revelations. When a mystic is beatified or canonized, the Church affirms that there is nothing heretical or contrary to the faith contained within his or her writings and that while on earth, he or she lived a heroic life of virtue. However, this does not elevate the mystic’s writings to the level of official Church doctrine or dogma. What the person has written remains private revelation, with the caveat that the reader is assured that learned theologians have carefully evaluated those writings and judged them to be free from doctrinal error.
Often in the mystics’ writings, or in their mystical visions that others recorded, we read detailed accounts of some aspect of the life of our Lord or His Blessed Mother. We might also read of the reality of Heaven or the extent of God’s mercy. Though we should always regard the mystics’ writings as private revelation, we may read their accounts with openness and prayerful ponderings. Many of their writings draw us deeply into the mysteries of faith to inspire us with hope in God’s loving providence as we seek to fulfill His divine will.
This appendix offers lengthy quotes from two of the mystics who have offered detailed private revelations pertaining to the Celestial Hierarchy. Prayerfully ponder these insights and allow the Holy Spirit to be your guide.
Saint Hildegard von Bingen: Scivias
Saint Hildegard of Bingen was a twelfth-century German Benedictine abbess and mystic who left behind profoundly insightful writings. Though she was referred to as “Saint Hildegard” in the official Roman Martyrology as early as the sixteenth century, changes in the canonization process around the time of her death resulted in delays in formalizing her canonization. Pope Benedict XVI declared her a Doctor of the Church in 2012, when she received an “equivalent canonization.” Because she is now a Doctor of the Church, her writings should be considered among the most trustworthy left to us by the saints.
Saint Hildegard’s first major work is called Scivias, an abbreviation of the Latin phrase Scito vias Domini, which translates to “Know the Ways of the Lord.” This book presents twenty-six visions she had covering the creation of the world, the Celestial Hierarchy, the history of salvation, the Sacraments, and the end times. She continued writing extensively, producing works on spirituality, natural sciences, and medicine, along with composing hymns. She advised popes, emperors, and religious leaders and was even invited to preach publicly—rare for women of her time. Pope Eugene III and Saint Bernard of Clairvaux acknowledged her writings and influence within her lifetime. Below is her sixth vision on the choirs of angels.
Then I saw in the secret places in the heights of Heaven two armies of heavenly spirits who shone with great brightness. Those in one of the armies had wings on their breasts, with forms like human forms in front of them, on which human features showed as if in clear water. Those in the second army also had wings on their breasts, which displayed forms like human forms, in which the image of the Son of Man shone as if in a mirror. And I could see no other form either in these or in the others. These armies were arrayed in the shape of a crown around five other armies. Those in the first of these five armies seemed as if they had human forms that shone with great splendor from the shoulders down. Those in the second shone with such great brightness that I could not look at them. Those in the third had the appearance of white marble and heads like human beads, over which torches were burning, and from the shoulders down they were surrounded by an iron-gray cloud. Those in the fourth had forms like human forms and feet like human feet, and wore helmets on their heads, and marble tunics. And those in the fifth had nothing human in their appearance, and shone red like the dawn. And I saw no other form in them.
But these armies were also arrayed like a crown around two others. Those in the first of these other armies seemed to be full of eyes and wings, and in each eye appeared a mirror and in each mirror a human form, and they raised their wings to a celestial height. And those in the second burned like fire, and had many wings, in which they showed as if in a mirror all the Church ranks arrayed in order. And I saw no other shape either in these or in the others. And all these armies were singing with marvelous voices all kinds of music about the wonders that God works in blessed souls, and by this God was magnificently glorified.
And I heard the voice from Heaven, saying to me:
- God wonderfully formed and ordered His creation
Almighty and Inefable God, Who was before all ages and had no beginning and will not cease to be when all ages are ended, marvelously by His will created every creature and marvelously by His will set it in its place. How? He destined some creatures to stay on the earth, but others to inhabit the celestial regions. He also set in place the blessed angels, both for human salvation and for the honor of His name. How? By assigning some to help humans in their need, and others to manifest to people the judgements of His secrets.
Therefore you see in the secret places in the heights of Heaven two armies of heavenly spirits who shine with great brightness; thus, as is shown to you in the height of secret places that the bodily eye cannot penetrate but the inner sight can see, these two armies indicate that the human body and soul should serve God, since they are going to have the brightness of eternal blessedness with the citizens of Heaven.
- On the appearance of the angels and their meaning
And those in one of the armies have on their breasts wings, with forms like human forms in front of them, on which human features show as if in clear water. These are the angels, who spread the desires in the depths of their minds like wings; not that they have wings like birds, but that in their desires they are quick to accomplish God’s will, the way a person’s thoughts speed swiftly; and by their forms they display in themselves the beauty of reason, by which God closely examines human deeds; for as a servant who hears his master’s words carries them out according to his will, so the angels pay attention to God’s will for humans and show Him human actions in themselves.
- On the appearance of the archangels and their meaning
And so those in the second army also have wings on their breasts, which display forms like human forms, in which the image of the Son of Man shines as if in a mirror. These are the archangels, who contemplate God’s will in the desires of their intellect and display in themselves the beauty of reason; they magnify the Incarnate Word of God in the purest way, because, knowing God’s secret decrees, they have often prefigured the mysteries of the Incarnation of the Son of God. And you can see no other form either in these or in the others; for in both the angels and the archangels there are many secret mysteries that the human intellect, weighed down by the mortal body, cannot understand. But these armies are arrayed in the shape of a crown around five other armies. This shows that the human body and soul must, by virtue of their strength, contain the five human senses, purify them by the five wounds of My Son, and lead them to the righteousness of governance from within.
- On the appearance of the Virtues and their meaning
And so those in the first of these five armies seem as if they have human forms that shine with great splendor from the shoulders down. These are the Virtues, which spring up in the hearts of believers and in ardent charity build in them a lofty tower, which is their works; so that in their reason they show the deeds of the elect, and in their strength bring them to a good end with a great glory of blessedness. How? The elect, whose inner understanding is clear, cast away all their wickedness of evil, being enlightened by these Virtues in the enlightenment of My will, and fight vigorously against the snares of the Devil; and these Virtues unceasingly show to Me their Creator these struggles against the Devil’s throng. For people have within themselves struggles of confession and of denial. How? Because this one confesses Me, and that one denies Me. And in this struggle the question is: Is there a God or not? And the answer comes from the Holy Spirit Who dwells in the person: God is, and created you, and also redeemed you.
But as long as this question and answer are in a person, the power of God will not be absent from him, for this question and answer carries with it penitence. But when this question is not in a person, neither is the answer of the Holy Spirit, for such a person drives out God’s gifts from himself and, without the question that leads to penitence, throws himself upon death. And the Virtues display to God the battles of these wars, for they are the seal that shows God the intention that worships or denies Him.
- On the appearance of the Powers and their meaning
Those in the second army shine with such great brightness that you cannot look at them. These are the Powers, and this means that no weak, mortal sinner can understand the serenity and beauty of the power of God or attain a likeness to it, for God’s power is unfailing.
- On the appearance of the Principalities and their meaning
Those in the third have the appearance of white marble and heads like human beads, over which torches are burning, and from the shoulders down they are surrounded by an iron-gray cloud. These are the Principalities, and they show that those who by God’s gift are rulers of people in this world must assume the true strength of justice, lest they fall into the weakness of instability. They should contemplate their Head, Who is Christ the Son of God, and direct their government according to His will for human needs, and seek the grace of the Holy Spirit in the ardor of truth, that until their end they may continue firm and unshaken in the strength of equity.
- On the appearance of the Dominations and their meaning
Those in the fourth have forms like human forms and feet like human feet, and wear helmets on their heads, and marble tunics. These are the Dominations; they show that He Who is the Lord of all has raised human reason, which had lain polluted in the dust of humanity, from earth to Heaven, when He sent to earth His Son and His Son in His righteousness trod underfoot the ancient seducer; and thus the faithful should faithfully imitate Him, Who is their Head, placing their hope in Heaven and fortifying themselves with the strong desire of good works.
- On the appearance of the Thrones and their meaning
And those in the fifth have nothing human in their appearance and shine red like the dawn. These are the Thrones, showing that when for human salvation the Only-Begotten of God, He Who was uninfected by human sin, put on a human body, Divinity bent down to humanity; for He, being conceived by the Holy Spirit in the dawn, which is to say in the Blessed Virgin, received flesh with no spot of uncleanness whatsoever. And you see no other form in them, for there are many mysteries of the celestial secrets that human frailty cannot understand. But these armies are also arrayed like a crown around two others. This means that the faithful who direct their body’s five senses to celestial things, knowing that they have been redeemed through the five wounds of the Son of God, attain with every turn and working of their mind, because they ignore the heart’s pleasure and put their hope in inward things, to love of God and their neighbor.
- On the appearance of the Cherubim and their meaning
Therefore, those in the first of these other armies seem to be full of eyes and wings, and in each eye appears a mirror and in each mirror a human form, and they raise their wings to a celestial height. These are the Cherubim, who signify knowledge of God, by which they see the mysteries of the celestial secrets and fulfill their desires according to God’s will. Thus, possessing in the depth of their knowledge the purest clarity, they miraculously foresee all those who know the true God and direct their hearts’ desires, like wings on which nobly and justly to arise, to Him Who is above all; and, instead of lusting after the transitory, love the eternal, as they show by the high-mindedness of their desires.
- On the appearance of the Seraphim and their meaning
And those in the second army burn like fire, and have many wings, in which they show as if in a mirror all the Church ranks arrayed in order. These are the Seraphim, and this means that just as they burn for love of God and have the greatest desire to contemplate Him, they also by their desires display with shining purity the ranks, both secular and spiritual, which flourish in the mysteries of the Church, for the secrets of God show wondrously in them. Therefore all who, loving sincerity with a pure heart, seek eternal life, should ardently love God and embrace Him with all their will, that they may attain to the joys of those they faithfully imitate.
But you see no other shape either in these or in the others. This is to say that there are many secrets of the blessed spirits that are not to be shown to humans, for as long as they are mortal they cannot discern perfectly the things that are eternal.
- All these armies sing of the miracles God does in blessed souls
But all these armies, as you bear, are singing with marvelous voices all kinds of music about the wonders that God works in blessed souls, by which God is magnificently glorified. For spirits blessed in the power of God make known in the heavenly places by indescribable sounds their great joy in the works of wonder that God perfects in His saints; by which the latter gloriously magnify God, seeking Him in the depth of sanctity and rejoicing in the joy of salvation; as My servant David, the observer of celestial secrets, testifies when he says:
- The Psalmist on this subject
“The voice of rejoicing and of salvation in the tabernacles of the just” (Psalm 117:15). Which is to say: The song of the gladness and joy of those who tread the flesh underfoot and lift up the spirit is known, with unfailing salvation, in the dwellings of those who reject injustice and do the works of justice; they might do evil at the Devil’s temptation, but by divine inspiration they do good. What does this mean? Man often has inappropriate exultation at committing an improperly desired sin; but in that state he does not have salvation, for he has gone against the divine command. He, however, who strongly does the good he ardently desires shall dance in the true exaltation of the joy of salvation, for while in the body he yet loves the mansion of those who run in the way of truth and turn aside from lying error.
Therefore, whoever has knowledge in the Holy Spirit and wings of faith, let this one not ignore My admonition, but taste it, embrace it and receive it in his soul.
Saint Matilda of Hackeborn: Book of Special Grace
Saint Matilda, contemporary and spiritual mentor to Saint Gertrude the Great, had a vision that depicted the nine choirs. In this vision, she deviates from the Pseudo-Dionysius/Saint Thomas Aquinas order slightly (switching the Principalities with the Virtues), using the order that Saint Gregory the Great, Pope and Doctor of the Church, used, as well as Saint Bonaventure. Here is her vision described in her Book of Special Grace, which is found in Book I, Chapter XVI of Select Revelations of Saint Mechthild, and Virgin, Taken from the Five Books of Her Spiritual Grace (archive.org).
Before the heart of Saint Michael, the handmaid of Christ beheld a golden staircase composed of nine steps, with a multitude of angels surrounding it on either side. On the first step were the Angels, on the second the Archangels, and so upwards, in such a way that on each step there was placed an angelic order.
She understood from Heaven that by “staircase” is signified the conversion of men; so that, namely, whosoever faithfully, humbly, and devotedly ministereth in the Church of God, and also for God’s sake serveth the infirm, or pilgrims, or the poor, and all who, showing love one to another, help each other, shall stand on the first step, and be made equal with the Angels.
Those, moreover, who by prayer and devotion wait familiarly upon God, shall serve Him on the second step with the Archangels. And they who exercise themselves in patience, obedience, voluntary poverty and humility, and bravely perform all virtues, mount, together with the Virtues, to the third step.
Those who struggle with their vices and lusts, and treat with contempt the enemy together with all that he suggested, shall obtain a glorious triumph on the fourth step along with the Powers.
Those, moreover, who in the Church are set over others, and administer well the office committed unto them, and who watch day and night for the gain of souls, these shall possess the glory of the kingdom in return for their labor, on the fifth step along with the Principalities.
They, too, who bow themselves down before the divine Majesty with all subjection, and for His glory reverently love every one of their fellow men, nay, even themselves, because they are made in God’s image, and who conform themselves to God so far as they can, and bringing their flesh into subjection to their spirit, obtain the mastery over their mind by transferring it to heavenly things, shall exult on the sixth step together with the Dominations.
They who diligently wait upon meditation and contemplation, by embracing cleanness of heart and peace of mind, offering unto God a most peaceful dwelling-place, (and these may truly be called the Paradise of God, according to that: “My delights are to be with the children of men;” of whom also it is said: “I will walk in them, and make in them My dwelling-place,”) shall be made the companions of the Thrones on the seventh step.
They, moreover, who outstrip others in science and knowledge, and who, by a singular blessedness and with illumined minds, look at God face to face, and by doctrine and enlightenment of others pour back upon God all that they draw from Him, Who is the well-spring of all wisdom, shall be placed on the eighth step of the ladder of ascension along with the Cherubim.
And they who love God with their whole mind and their whole heart, and who place their whole being in that eternal fire, which is God, and who, being made exceeding like unto Him, love Him no longer with their own, but with His love, even as they themselves are loved, and not only Him, but all things in Him and for Him, and who love their enemies and regard them, and whom nothing can separate from the love of God, nay, nor even hinder, for the more that rise up against them, the more mightily do they grow strong in love, burning therewith happily in themselves, and setting others on fire, so as, if possible, to make all men perfect in the love of God, weeping for the vices and sins of others as if they were their own, because it is the glory of God alone and not their own, that they love and search after. These shall come close to God, with nothing between Him and them, on the ninth step, along with the Seraphim, between whom and God no others are found.
Saint Bernard of Clairvaux
Saint Bernard of Clairvaux, Doctor of the Church, was born in 1090 in Fontaine-lès-Dijon, France. He played a critical role in the reform of monastic life through a strict adherence to the Rule of Saint Benedict, emphasizing prayer, manual labor, and a simple, penitential lifestyle. Saint Bernard left the Church many sermons, treatises, and letters. One of his monks, Brother Bernardo Pignatelli, was one of Saint Bernard’s most devout disciples within the newly founded Cistercian Order at Clairvaux. Brother Bernardo was later elected to the papacy, taking the name Pope Eugene III.
Below is a portion of a treatise written in the form of a letter from Saint Bernard to Pope Eugene, entitled, Treatise on Consideration. This lengthy work outlines the duties, responsibilities, and spiritual life of a pope, encouraging a balance between the administrative demands of the papacy and the essential need for personal holiness and devotion to God, as was the pope’s focus as a monk.
Note: Paragraphs were added between each angelic choir, and the choir’s names are bolded for easier reading. Some of the older English words have been modernized:
Book V, Chapter IV: The Angels
(Most of the first paragraph is excluded) …Angels, Archangels, Virtues, Powers, Principalities, Dominions, Thrones, Cherubim, and Seraphim—these are the names. What do they signify? Is there no difference between those spirits who are simply called Angels and those who are called Archangels?
What, then, is the meaning of this difference in degree? Let us suppose (unless your consideration has showed you something better) that they are called Angels who are believed to have been given as guardians of individual men, sent to minister, as Paul teaches, on behalf of those who are the heirs of salvation; it was of these the Saviour said, “Their angels do always behold the face of your Father.”
Let us suppose that over these are the Archangels, who, admitted to a knowledge of the Divine secrets, are not sent except for particular and very weighty reasons. From among these the great Archangel Gabriel was, as we read, sent to Mary, and for the greatest of all reasons.
Let us suppose that above these are the Virtues, by whose command or operation signs and wonders worked in the elements, or through the elements, appear for the warning of mortal men. Perhaps this explains why it is that after reading in the Gospels, “There shall be signs in the sun, and the moon, and the stars,” a little farther on you have, “for the Virtues of the heavens shall be moved”: the spirits, no doubt, through whom the signs are wrought.
Let us suppose that the Powers are their superiors, and that by their vigor the power of darkness is checked, and the evil spirits of this lower air are restrained, that they may not do harm to their full intent: that they may not be able to show their evil, except for beneficial ends.
Let us suppose that the Principalities are also preferred to these last, and that by their regulating wisdom all sovereignty upon earth is established, ruled, limited, transferred, curtailed, changed.
Let us suppose that the Dominions tower above the aforesaid orders to such a height that in comparison of these all the rest appear to be administrative spirits, and that to the Dominions, as it were to their masters, the Principalities account for their commands, the Powers for their defenses, the Virtues for their operations, the Archangels for their revelations, the Angels for their care and foresight.
Let us suppose that the Thrones have winged their flight far away beyond even the Dominions, that they are called Thrones because they sit on thrones, and that they therefore sit because God is seated in them. For He could not be seated in those who were not themselves seated. Do you ask what I mean by that sitting? The deepest tranquility, the utmost calmness and serenity, the peace which passes all understanding. Such is the Lord of Hosts, who sits on the Thrones, tranquilly judging all things, perfectly calm, serene, peaceful. And such He made the Thrones, most like Himself.
Let us suppose the Cherubim to drink at the very fount of wisdom, the mouth of the Most High, and in turn to pour forth the streams of knowledge for all their fellow citizens. May not this be the “rushing river, the streams whereof make glad the city of God,” of which the prophet spoke?
Let us suppose the Seraphim to be spirits inflamed with the Divine fire, kindling all things, so that the citizens may be each a burning and a shining lamp, burning with charity, shining with knowledge.
(Two paragraphs excluded)
In the heavenly beings who are called Seraphim we may discern how He loves who has no cause to love, and who also hates nothing that He has made; how He cherishes those whom He has made for salvation, teaches them to go, embraces them, how the fire of His love consumes the sins of His elect youth, and the chaff of their ignorances, thoroughly purifying them for Himself, and making them most worthy of His love.
In the Cherubim, who have a name for fullness of knowledge, we may perceive that the Lord is a God of knowledge, who only knows all things, and in Him is no ignorance at all; who is altogether light, and in Him is no darkness at all; who is all eye, and who cannot possibly be deceived, because that eye is never closed; who seeks not outside Himself for light which He may approach that He may see, for He sees in the light of His own Being.
In the Thrones we may behold how the Judge, trusted by all that is innocent, sits in them; He who will not deceive, and cannot be deceived, inasmuch as He loves, as has been said, and sees, as has been said. Nor is this His ‘sitting’ without significance; it indicates tranquility. May my sentence go forth from such a presence where love is found, but no error, no confusion!
In the Dominions we may see how majestic is the Lord, who at His pleasure establishes His empire, that empire which is as wide as the universe and shall endure forever.
In the Principalities we may perceive the fount of all things; as a door turns on its hinge, so the universe depends on the King Himself.
In the Powers we may see how powerfully the First Cause protects those over whom He rules, keeping off and driving back the hostile powers.
In the Virtues we may see everywhere equally present that one Virtue through which are all things, life-giving, active, invisible, unmovable, yet moving all things for beneficial ends, and holding them in its grasp. When this Virtue breaks forth into effects less familiar among men, we hear of miracles or prodigies.
Lastly, as we contemplate the Angels and Archangels, we may see, and marvel, how true it is in our experience that ‘He careth for us’; He who never ceases to delight us with the visits of such glorious beings, to instruct us with their revelations, admonish us through their suggestions, solace us by their zealous attention.
Book V, Chapter V: God is the Source of Angelic Gifts and Graces
All these gifts and graces were bestowed on these spirits by their Creator, one and the self-same Spirit, distributing them individually as He willed. It is He who works them in His creatures, it is He who has given to His creatures the power of working them, but in different ways.
The Seraphim burn, but with the fire of God, or rather with fire for God. Their chief characteristic is their love, but they love not as much, nor in the same way, as God.
The Cherubim shine, and excel in knowledge, but by participation in the truth; and accordingly they know not as the Truth knows, nor as much.
The Thrones sit, but by the favor of Him who sits in them. They also tranquilly judge, but not so fully, nor in the same way, as the Peace that gives peace, the Peace which passes all understanding.
The Dominions rule, but they rule in subjection to a ruler, and serve Him as well. What is this in comparison with the supreme, everlasting, unparalleled dominion?
The Principalities lead and govern; but they themselves are governed: so that they would no longer know how to govern, if they ceased to be governed.
In the Powers there is surpassing strength; but He to whom they owe their strength has more strength, and of a different kind: He is not so much strong, as strength itself.
The Virtues, in accordance with their ministry and their might, are busy rousing the sluggish hearts of men by the novelty of signs; but it is Virtue itself, immanent in them, that does the work. They also do them, but in comparison with that doing they do them not. In short, so great is the difference that the prophet says to Him, as standing apart from all others, ‘Thou art God who does wondrous things,’ and also concerning Him, ‘Who alone does great and marvelous things.’
Angels and Archangels are with us, but He is more our own who is not only with us but in us. I remember that it is written, ‘The Angel who spoke to me.’ And yet there is a difference even here. The Angel is in us suggesting what is good, not bestowing it: stimulating us to goodness, not creating goodness. God is so in us as to give the grace, and infuse it into us; or rather, so in us that He Himself is infused and partaken of, so that one need not fear to say that He is one with our spirit, although He be not one with our person, nor one with our substance. For you know, ‘He that is joined unto God is one spirit.’ The Angel, therefore, is with the soul, God is in the soul. The Angel is in the soul as a comrade, God as life.
It follows that as the soul sees in the eyes, hears in the ears, smells in the nostrils, tastes in the palate, has the sense of touch in all the rest of the body, so God works different effects in different spirits: for instance, in some He manifests Himself as love, in others as perception, in others as action of various kinds, according as the manifestation of the Spirit is given to every man to profit withal. What should we think of Him who is so common a topic of our speech, but who is so far removed from us in reality?
How is it that He whom we describe with mortal words hides Himself in the depths of His own Majesty, and altogether shuns our human forms and affections? Hear what He says to men, ‘As the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.’ We are said to love, so is God: we are said to know, so is God: and much to the same purpose. But God loves like Charity, knows like Truth, sits in judgment like Equity, rules like Majesty, governs like Authority, guards like Safety, works like Virtue, reveals like Light, stands by us like Affection. All these things the Angels also do, and so do we, but in a far inferior way, not, of course, by our native goodness, but by the goodness whereof we partake.
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