We now return to the central premise of this book, that in Heaven there will be one Celestial Hierarchy of glory, jointly shared by the angels and saints. Continuing with the Summa Theologica, Saint Thomas Aquinas explains that the saints (humans) do not become angels in Heaven, but that the saints do participate in the various levels of glory that make up the Celestial Hierarchy:
Therefore by the gift of grace men can merit glory in such a degree as to be equal to the angels, in each of the angelic grades; and this implies that men are taken up into the orders of the angels (I.108.8).
Thus, humans remain humans and angels remain angels, but they share in the one eternal hierarchy of glory, based either on their merit (for humans) or nature (for angels).
The Catechism of the Catholic Church, in quoting Pope Saint Paul VI, offers a similar teaching:
“We believe that the multitude of those gathered around Jesus and Mary in Paradise forms the Church of heaven, where in eternal blessedness they see God as he is and where they are also, to various degrees, associated with the holy angels in the divine governance exercised by Christ in glory, by interceding for us and helping our weakness by their fraternal concern” (Paul VI, CPG # 29) (CCC #1053).
Saint Bonaventure
As mentioned in the Preface, Pope Benedict XVI, during a General Audience, stated that “Saint Bonaventure interprets these orders of angels as steps on the human creature’s way to God.” Thus, the level of holiness we attain on our spiritual journey corresponds to the levels of glory in which the nine choirs of angels participate. Saint Bonaventure’s teaching can be found in his Journey of the Mind to God and The Triple Way. The nine-step journey is just one of several ways that Bonaventure presents the journey to God.
The primary teaching in Journey of the Mind to God is that there are six steps by which the mind ascends to God so as to arrive at the seventh, which is Divine Union. These six steps mirror the six days of creation, with the seventh—Divine Union—mirroring the day of rest. The first two steps are attained by discovering the vestiges of God within the created world; the second two are a discovery of God within our own souls; and the final two are a discovery of God by grace, given to us through Christ’s humanity. Saint Bonaventure explains that this gift of grace perfects faith, hope, and charity within us, restoring order to our fallen intellects, memories, and wills. This is accomplished by Christ’s humanity acting as a spiritual ladder to God so as to repair the effects of Original Sin. After explaining the effects that grace has upon the soul in Chapter Four, Saint Bonaventure states:
When this is accomplished, our spirit is made hierarchical to mount upward through its conformity to the heavenly Jerusalem, into which no one enters unless through grace it has descended into his heart, as John saw in his Apocalypse (21:2). But then it descends into one’s heart when, by the reformation of the image through the theological virtues and through the delights of the spiritual senses and ecstatic elevation, our spirit has been made hierarchical, that is, purged, illuminated, and perfected.
Likewise the soul is stamped by the following nine steps when it is disposed in an orderly way: announcing, declaring, and leading; of regulating, enforcing, and commanding; of receiving, revealing, and anointing, which one by one correspond to the nine orders of angels, so that the first three stages correspond to nature in the human mind, the next three to industry [human effort], and the last three to grace.
With these acquired, the soul, entering into itself, enters into the heavenly Jerusalem, where, considering the orders of the angels, it sees God in them, Who living in them causes all their operations. Whence Bernard said to Eugenius that—“God in the seraphim loves as Charity, in the Cherubim He knows as Truth, in the Thrones He is seated as Equity, in the Dominations He dominates as Majesty, in the Principalities He rules as the First Principle, in the Powers He watches over us as Salvation, in the Virtues He operates as Virtue, in the Archangels He reveals as Light, in the Angels He aids as Piety.” (Saint Bonaventure, Journey of the Mind to God, Chapter IV.4)
Though Saint Bonaventure does not offer further commentary of the nine-step order in this section of Journey of the Mind to God, the following is a blending of Saint Bonaventure’s nine steps with the traditional angelology we have thus far covered:
“Announcing, declaring, and leading” correspond to the first triad of the Angels, Archangels, and Virtues. This beginning stage of spiritual development is foundational, during which the soul is awakened by the divine call that is announced, then enforced by prayer and meditation, leading the soul away from sin and toward God’s will.
“Regulating, enforcing, and commanding” correspond to the second triad of the Powers, Principalities, and Dominions. This proficient stage of spiritual development reflects the progression of the soul into a more disciplined and virtuous life during which the moral and theological virtues more fully regulate desires and emotions, enforce divine law within the soul, and command the lower passions.
“Receiving, revealing, and anointing” correspond to the third and highest triad of the Thrones, Cherubim, and Seraphim. This is the stage of the perfect where Divine Union is obtained by the reception of the highest divine mysteries, which are revealed by pure contemplation, by the anointing of the Holy Spirit.
In the quote above, Saint Bonaventure refers to Pope Saint Gregory the Great’s ordering of the nine choirs and assigns a phrase to each one. Saint Bonaventure also quotes from the aforementioned letter written by Saint Bernard of Clairvaux to Pope Eugenius II. The full text of that portion of Saint Bernard of Clairvaux’s letter can be found in the Appendix.
In The Triple Way, Saint Bonaventure briefly returns to the Celestial Hierarchy, offering further insight into nine levels of conversion that correspond to the nine choirs. An attempted summary and synthesis of Bonaventure’s approach in these two works is as follows.
First Triad: Cleansing and Sorrow
Angels (announcing): Closest to us, the Guardian Angels continuously announce God’s will to their human charges. As the soul embraces the angels’ humility and lowliness, it perceives the gravity of its sins, trembles in the face of judgment, and begins to invoke Truth through heartfelt sighs and prayers. This marks the initial stage of accepting the Gospel, repenting, and turning to God’s mercy.
Archangels (declaring): More important divine mysteries are declared to the soul. Divine revelation transmitted by the Archangels leads the soul to become aware of the damage it has caused by sin, not only to itself but also to Christ and others. Deliberation leads to repentance through weeping over one’s sins and by more intentionally turning to the Scriptures to understand Christ’s offer of forgiveness and salvation.
Virtues (leading): Relying upon the strengthening of the Virtues, the soul fights against the enticements of sin and the evil one, embracing virtue through active resistance to sin, showing a willingness to endure suffering for the faith which purifies and strengthens the soul, and desiring martyrdom on account of the reward.
Second Triad: Illumination and Gratitude
Powers (regulating): Truths are communicated to the mind so that divine order is established and the soul is regulated. The soul more clearly considers that Jesus suffered for sin by acknowledging Christ’s divinity united with His humanity, leading to compassion and love of God. The Powers, who maintain the cosmic order through spiritual warfare, lead the soul to see Christ’s human sufferings more clearly and to see the great spiritual value transmitted through that suffering.
Principalities (enforcing): The soul considers more clearly how great is the One Who suffered and why He suffered, leading to trust and gratitude for the gift of salvation. This trust acknowledges the governing authority and strength of the Principalities, leading to gratitude for God’s power to save.
Dominions (commanding): The soul considers both the manner and intensity of Christ’s suffering, leading to hope and a deeper commitment to follow Him. The Dominions, who govern the lower choirs, depict the soul’s greater conformity to God’s will.
Third Triad: Union and Conformity
Thrones (receiving): The soul becomes more aware of God’s imminent presence, leading to attentiveness and watchfulness. His nearness leads to trust in His fidelity. The closeness of the Thrones to God and their awareness of His authority help the soul enter into an all-consuming Divine Union.
Cherubim (revealing): Desire inflames the soul, driving it to Divine Union, being caught up in rapture as the soul sees itself being caught up to God. The Cherubim, who contemplate and illuminate God’s wisdom, inspire the soul to seek God in ways that transcend earthly concepts and concerns, elevating it to divine contemplation.
Seraphim (anointing): In the final stage, delight in God’s beauty brings peace as the soul experiences a profound nearness to God, resulting in a complete transformation. These souls, with the Seraphim, truly become “burning ones” who share in the fire of God’s love. They cry out, “It is You I seek, in You I hope, for You I long, to You I rise, You I receive, in You I exult, and to You I finally cling” (The Triple Way, Chapter 3.8).
Other Saints and Mystics
Blessed Anne Catherine Emmerich was an Augustinian nun known for her mystical experiences. She was born in Germany in 1774 and died in 1824. She was bedridden much of her adult life due to illness. Throughout her life she had supernatural visions, including detailed descriptions of the lives of Jesus and the Virgin Mary that were later compiled and published by the poet Clemens Brentano. She suffered greatly, especially from the stigmata, the wounds of Christ in her body. Anne Catherine was beatified by Pope John Paul II on October 3, 2004 and has emerged as a revered figure for her spiritual insights and the example of her intense devotion and suffering. The following quote is from The Life of Jesus Christ from the visions of Anne Catherine Emmerich, as recorded in the journals of Clemens Brentano, Vol 1, Book: Sin and its Consequences: The Fall:
Man was created to fill the choirs of the fallen angels. Were it not for the Fall of Adam, the human race would have increased only till the number of the fallen angels was reached, and then the world would have come to an end. Had Adam and Eve lived to see even one sinless generation, they would not have fallen. I am certain that the world will last until the number of the fallen angels has been filled, until the wheat shall have been reaped from the chaff.
As referenced in the Preface, the subtitle of this book comes from Saint Matilda of Hackeborn, a mystic, contemporary of, and spiritual mentor to Saint Gertrude the Great. She had a vision that depicted the nine choirs standing on a golden staircase with nine steps. She understood that those nine steps, corresponding to the nine choirs, signified the nine steps in the conversion of men. In this vision, she follows the order of the choirs of Saint Gregory the Great. Her full vision, as described in Book I, Chapter 16 of Book of Special Grace, can be found in the Appendix. Below is a summary of each step as it correlates to each ascending angelic choir.
Step One—Guardian Angels: Those who faithfully, humbly, and devotedly minister in the Church of God, and for His sake, serve the infirm, pilgrims, poor, and all who, showing love one to another, help each other.
Step Two—Archangels: Those who by prayer and devotion wait on God with familiarity.
Step Three—Virtues: Those who exercise patience, obedience, voluntary poverty, and humility and bravely perform all virtues.
Step Four—Powers: Those who diligently strive to overcome their vices and lusts and have contempt for the demons and their temptations.
Step Five—Principalities: Those who are set over others in the Church and administer well the office committed to them, watching day and night for the salvation of souls.
Step Six—Dominations: Those who fully submit to God in worship and humility and prioritize the love for others above their own needs, doing so to honor God’s glory. They align their actions with God’s will, putting spiritual desires above physical ones and dedicate their thoughts to contemplating heavenly matters.
Step Seven—Thrones: Those who practice meditation and contemplation, maintaining purity of heart, and transform their souls into tranquil sanctuaries where God’s presence dwells.
Step Eight—Cherubim: Those who advance in the knowledge of God through the blessedness of illumined minds and share their illumination with others, drawing them into God’s wisdom.
Step Nine—Seraphim: Those who love God with their whole minds, hearts, and souls, placing their whole beings into the eternal flame of God’s love, becoming transformed by God and manifesting His divine love to others.
Saint Augustine of Hippo, a Doctor of the Church and one of the most important writers in the history of the Church, delves into the heavenly hierarchy of angels and saints in his work, The City of God. In that work, Augustine contrasts the fallen City of Man with the eternal and glorious City of God. In the end, the City of God will triumph as the saints and angels are united in a common fellowship of grace, enjoying the Beatific Vision together as one celestial City—the New Heaven and new Earth. In Book 12, Chapter 9, Augustine explains that angels and saints will remain angels and saints, but will share in “a holy fellowship” by which they “form the one city of God.”
We must therefore acknowledge, with the praise due to the Creator, that not only of holy men, but also of the holy angels, it can be said that the love of God is shed abroad in their hearts by the Holy Ghost, which is given unto them. Romans 5:5 And that not only of men, but primarily and principally of angels it is true, as it is written, It is good to draw near to God. And those who have this good in common, have, both with Him to whom they draw near, and with one another, a holy fellowship, and form one city of God—His living sacrifice, and His living temple.
In the final chapter, Augustine states:
How great shall be that felicity [intense happiness], which shall be tainted with no evil, which shall lack no good, and which shall afford leisure for the praises of God, who shall be all in all!
He goes on to explain that there will be levels of glory in this new heavenly City:
But who can conceive, not to say describe, what degrees of honor and glory shall be awarded to the various degrees of merit? Yet it cannot be doubted that there shall be degrees. And in that blessed city there shall be this great blessing, that no inferior shall envy any superior, as now the archangels are not envied by the angels, because no one will wish to be what he has not received, though bound in strictest concord with him who has received; as in the body the finger does not seek to be the eye, though both members are harmoniously included in the complete structure of the body. And thus, along with his gift, greater or less, each shall receive this further gift of contentment to desire no more than he has.
While on earth, when we see another receive greater blessings than we do, be they material or spiritual, we are often tempted to envy. Envy is very burdensome and difficult to overcome. It is reassuring and hopeful to know that in Heaven, every saint and angel will receive the gift of contentment, meaning, they will be perfectly at peace with who they are and the level of glory they receive, and will rejoice in those who enjoy greater glory. This gift of interior peace and satisfaction will help to establish a glorious communion among all the saints and angels in which we will love one another with perfect charity and rejoice in the blessings each has received.
Saints Who Obtained Seraphic Glory
In the mid-thirteenth century, within a few decades after Saint Francis’ death, firsthand anecdotes about his life were recorded and are gathered in The Assisi Compilation (1244–1266). One of those stories relates a vision that Brother Pacifico had while he and Francis were praying together at Saint Peter Church in Bovara, Italy. Francis had spent the entire night in prayer, and Brother Pacifico returned in the morning to find Francis standing in prayer in front of the crucifix. Suddenly, Brother Pacifico was drawn into ecstasy, and he saw many thrones in heaven. One throne was higher and more glorious than the others., beautifully adorned with every precious stone. As he wondered whose throne it was, he heard a thundering voice, “This was Lucifer’s throne and blessed Francis will sit on it in his place.”
When Brother Pacifico came out of his ecstasy, he fell down prostrate before Francis, as if Francis were already on the throne in Heaven. Fearful of revealing his vision, he asked Francis, “What do you think of yourself, brother?” Francis quickly responded, “It seems to be that I am a greater sinner than anyone in this world.” Suddenly, Brother Pacifico heard in his soul, “In this you can know that the vision you saw is true. For as Lucifer was cast down from that throne because of his pride, so blessed Francis will merit to be exalted and to sit on it because of his humility.”
When the Basilica of Saint Francis was built in Assisi shortly after Saint Francis’ death, the artist Giotto di Bondone painted twenty-eight frescos that depicted scenes from Saint Francis’ life. One of those frescos illustrates Brother’s Pacifico’s vision of the thrones. This is one of the reasons that Saint Francis is often referred to as the Seraphic Father. Additionally, he received the stigmata at the end of his life from a Seraph, indicating his state of glory.
Saint Catherine of Siena is another seraphic saint, often referred to as the “Seraphic Virgin.” This is due to her intense and burning love for God, which mirrored the intensity and love within the choir of the Seraphim. She also had many visions, received the stigmata, and lived a life of profound prayer, penance, and works of charity. Her writings, called The Dialogue, are a conversation between God and Saint Catherine in which divine providence, the spiritual journey, and the relationship between love and suffering are discussed, offering deep insights into the nature of God and the pathway to mystical union with Him.
Our ultimate mission in life must be to achieve the glory that the Seraphim experience, Seraphic Glory. This profound level of eternal glory is the reward for those who climb the spiritual staircase of interior conversion and transformation to the top. Though, traditionally, that height is referred to as Divine Union or Mystical Marriage, here we refer to it from the heavenly perspective identifying the eternal reward given to those who achieve this highest level of sanctity—Seraphic Glory!
Summary
The relationship between human souls and the Celestial Hierarchy, as taught by the saints and Catholic tradition, is truly awe-inspiring. As Saint Thomas Aquinas taught, while humans and angels remain distinct in their natures, they are united in a singular, hierarchical experience of eternal glory in Heaven. Through grace and merit, humans participate in the Celestial Hierarchy of glory in communion with the nature of the angelic orders. Saint Bonaventure’s teachings give further insight into how the nine choirs of angels correspond to stages of spiritual ascent, guiding the soul from initial repentance to ultimate union with God. Through the experience of mystics and the theological reflections of saints, we understand that the journey to the highest levels of glory—Seraphic Glory—is marked by deepening union with God and an ever-increasing conformity to His divine will.
Next: Chapter Six—Spiritual and Mystical Theology
Paperback – Kindle eBook – Google Play – Apple Books – and more!
