e2fc45c0f67df98409ee4f2c9da31f28 nine grades of angels The world tree or mountain are conditional symbols of a centre where there is the global vertical axis, that in aggregate with a horizontal surface of the world forms coordinates of world space. Namely vertical global axis corresponds with the central numerological number 5 which is in the centre of magic square of nine numbers in a context of numerology, and other numbers of the magic square symbolize horizontal measurements of the world. Horizontal and vertical measurements of the world are congruous, namely vertical axis has numerical gradation which are projections of numbers on a horizontal surface. Accordingly physiognomy of human facial traits correspond with numerological numbers on different coordinates which designate versatile phenomena of world around, but which coincide in features of a human face. The following page compares physiognomy of a human face to circles of the universe in the Divine Comedy of Dante Alighieri. previous - upwards - following
Christian angelic hierarchy For other angelic hierarchies, see Hierarchy of angels. Orthodox icon of nine orders of angels. The most influential Christian angelic hierarchy was that put forward by Pseudo-Dionysius the Areopagite in the 4th or 5th century in his book De Coelesti Hierarchia (On the Celestial Hierarchy). During the Middle Ages, many schemes were proposed, some drawing on and expanding on Pseudo-Dionysius, others suggesting completely different classifications. According to medieval Christian theologians, the angels are organized into several orders, or "Angelic Choirs". Pseudo-Dionysius (On the Celestial Hierarchy) and Thomas Aquinas (Summa Theologica) drew on passages from the New Testament, specifically Ephesians 1:21 and Colossians 1:16, to develop a schema of three Hierarchies, Spheres or Triads of angels, with each Hierarchy containing three Orders or Choirs. First Sphere The first sphere angels serve as the heavenly servants of God the Son incarnated. Seraphim Cherubim St. C.
Nephilim Etymology In the Hebrew Bible The term "Nephilim" occurs just twice in the Hebrew Bible, both in the Torah. The second is Numbers 13:32–33, where ten of the Twelve Spies report that they have seen fearsome giants in Canaan. The nature of the nephilim is complicated by the ambiguity of Genesis 6:4, which leaves it unclear whether they are the "sons of God" or their offspring who are the "mighty men of old, men of renown". Interpretations There are effectively two views regarding the identity of the nephilim, which follow on from alternative views about the identity of the sons of God (Bənê hāʼĕlōhîm): Fallen angels Main article: Fallen angel Some Christian commentators have argued against this view, citing Jesus's statement that angels do not marry. Others believe that Jesus was only referring to angels in heaven. Second Temple Judaism Descendants of Seth and Cain Arguments from culture and mythology
Ancient Days:: Comparison of Genesis with Creation Stories of the Ancient Near East :: by David Livingston One Viewpoint Many professors in colleges, universities and seminaries today agree with the following ideas and teach them to their students. This is one reason young people who have had a strong religious faith lose it when they go to college. For many centuries, Jewish and Christian theologians agreed that the accounts of the world's origin given in Genesis were not only inspired by God, but owed nothing to any other scriptures. These authors are probably correct that all but Bible believers (fundamentalists) have abandoned this view. The Genesis Creation Story does not owe anything to the creation myths of Egypt and Mesopotamia. The first account of Creation (Genesis 1:1-2:31) was composed at Jerusalem soon after the return from the Babylonian Exile (500 BC). This interpretation of Genesis 1 and 2 agrees with many scholars. Out of these sources (Genesis through Numbers) they formed what is called the "Priestly History." Religion has evolved. Another Viewpoint Memphite Theology A.R. I.
The Gnostic World View: A Brief Summary of Gnosticism Gnosis Archive | Library | Bookstore | Index | Web Lectures | Ecclesia Gnostica | Gnostic Society GNOSTICISM IS THE TEACHING based on Gnosis, the knowledge of transcendence arrived at by way of interior, intuitive means. Although Gnosticism thus rests on personal religious experience, it is a mistake to assume all such experience results in Gnostic recognitions. In the following summary, we will attempt to encapsulate in prose what the Gnostic myths express in their distinctively poetic and imaginative language. The Cosmos All religious traditions acknowledge that the world is imperfect. Like Buddhism, Gnosticism begins with the fundamental recognition that earthly life is filled with suffering. Many religions advocate that humans are to be blamed for the imperfections of the world. Ways of evading the recognition of the flawed creation and its flawed creator have been devised over and over, but none of these arguments have impressed Gnostics. Deity The Human Being Salvation Conduct Destiny
Angels & Angelology In the Bible Many biblical writers assume the existence of beings superior to man in knowledge and power, but subordinate to (and apparently creatures of) the one God. These beings serve as His attendants, like courtiers of an earthly king, and also as His agents to convey His messages to men and to carry out His will. In the Apocrypha In post-biblical literature angels frequently manifest themselves as independent beings, distinguishable by their own names and individual traits. In the Talmud & Midrash In the talmudic age, belief in angels was general, among both scholars and laymen. In the Liturgy The concepts concerning angels, as developed in the aggadah, have also been incorporated into the liturgy. In Jewish Mysticism Mysticism distinguishes several categories of angels: ministering and corrupting angels, angels of mercy, and angels of In Jewish Philosophy Philo Philo identified the angels of Scripture with the demons of the Greek philosophers (Gig. 2:6; I Sonn. 142). Modern Period
Eusebius Sources Little is known about the life of Eusebius. His successor at the see of Caesarea, Acacius, wrote a Life of Eusebius, a work that has since been lost. Eusebius' own surviving works probably only represent a small portion of his total output. Early life In his Ecclesiastical History, Eusebius writes of Dionysius of Alexandria as his contemporary. By the 3rd century, Caesarea had a population of about 100,000. Soon after Pamphilus settled in Caesarea (ca. 280s), he began teaching Eusebius, who was then somewhere between twenty and twenty-five. Because of his close relationship with his schoolmaster, Eusebius was sometimes called Eusebius Pamphili: "Eusebius, son of Pamphilus". In the 290s, Eusebius began work on his magnum opus, the Ecclesiastical History, a narrative history of the Church and Christian community from the Apostolic Age to Eusebius' own time. Bishop of Caesarea Death Much like his birth, the exact date of Eusebius’ death is unknown.