Thrones

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Thereafter the [[seraphim]] and [[cherubim]] stand the God-bearing '''thrones''' (as St [[Dionysius the Areopagite]] calls them) before Him Who sits on the high and exulted throne, being named "thrones" since on them, as on inctellectual thrones (as writes St Maximus the Confessor) God intellectually resides. They are not called "God bearing" according to essence but according to grace and according to their office, as the flesh of [[Jesus Christ]] (as St [[Basil the Great]] writes) is called "God-bearing" according to essence since it was indivisibly united with God the Word Himself. The thrones are then called "God-bearing" not according to essence but according o grace, given for their service, which is mystically and incomprehensibley to bear God in themselves. Residing on them in an incomprehensible manner, God makes His righteous judgement, according to the word of David: "Thou hast sat upon a throne, O Thou that judgest righteousness." (Ps 9:4). Therefore through them the justice of God is pre-eminently manifesed; they erve His justice, glorifying it and pour out the power of justice onto the thrones of earthly judges, helping kings and masters to bring forth right judgement.
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Thereafter the [[seraphim]] and [[cherubim]] stand the God-bearing '''thrones''' (as St. [[Dionysius the Areopagite]] calls them) before Him Who sits on the high and exulted throne, being named "thrones" since on them, as on intellectual thrones (as writes St. Maximus the Confessor) God intellectually resides. They are not called "God-bearing" according to essence but according to [[grace]] and according to their office, as the flesh of [[Jesus Christ]] (as St. [[Basil the Great]] writes) is called "God-bearing" according to essence since it was indivisibly united with God the Word Himself. The thrones are then called "God-bearing" not according to essence but according to grace, given for their service, which is mystically and incomprehensibley to bear God in themselves. Residing on them in an incomprehensible manner, God makes His righteous judgement, according to the word of [[David]]: "Thou hast sat upon a throne, O Thou that judgest righteousness" ([[Psalms|Ps]] 9:4). Therefore through them the justice of God is pre-eminently manifested; they serve His justice, glorifying it and pouring out the power of justice onto the thrones of earthly judges, helping kings and masters to bring forth right judgement.
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==See also==
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*[[Angels]]
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==Sources==
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[http://www.sfaturiortodoxe.ro/orthodox/orthodox_advices_angels.htm The Holy Angels]
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{{Angels}}
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[[ro:Tronurile (îngeri)]]

Latest revision as of 07:36, January 13, 2009

Thereafter the seraphim and cherubim stand the God-bearing thrones (as St. Dionysius the Areopagite calls them) before Him Who sits on the high and exulted throne, being named "thrones" since on them, as on intellectual thrones (as writes St. Maximus the Confessor) God intellectually resides. They are not called "God-bearing" according to essence but according to grace and according to their office, as the flesh of Jesus Christ (as St. Basil the Great writes) is called "God-bearing" according to essence since it was indivisibly united with God the Word Himself. The thrones are then called "God-bearing" not according to essence but according to grace, given for their service, which is mystically and incomprehensibley to bear God in themselves. Residing on them in an incomprehensible manner, God makes His righteous judgement, according to the word of David: "Thou hast sat upon a throne, O Thou that judgest righteousness" (Ps 9:4). Therefore through them the justice of God is pre-eminently manifested; they serve His justice, glorifying it and pouring out the power of justice onto the thrones of earthly judges, helping kings and masters to bring forth right judgement.

See also

Sources

The Holy Angels

Angels
First Hierarchy: Seraphim | Cherubim | Thrones
Second Hierarchy: Powers | Dominions | Principalities
Third Hierarchy: Virtues | Archangels | Angels
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