Through this woman is represented the same One who is also portrayed by the Shepherd. The same God embodies the Wisdom of God. Just as the likeness is imprinted on the drachma, the woman lost the drachma when man, made in God's image, marred his resemblance to the Creator through sin. Yet the woman kindled the lampstand because the Wisdom of God manifested itself in humanity. The lampstand symbolizes the light in the darkness, with this light being the Divinity in the flesh. Wisdom itself expresses this aspect of her flesh: “My strength is scanty as scantiness” (Psalm 21:16). As the scrodel acquires strength from fire, her potency diminished like a scrodel, as she empowered the accepted flesh for the glory of resurrection through the anguish of suffering. However, with the illuminated lamp, the woman stirs the house, for when the Savior's Deity shone through the body, our entire conscience was immediately stirred. The house shakes when the human conscience is disturbed by the acknowledgment of its transgressions. The term "shaking" does not contradict the alternate rendering of "hindered," for a soul that is impure cannot be cleansed from its persistent vices unless it is first awakened by fear. Thus, by the shaking of the house, a drachma is discovered; because when a person’s conscience is rattled, their likeness to the Creator is restored.
We should not overlook why this woman, who symbolizes the Wisdom of God, is said to possess ten drachmas, losing one and later finding it again through diligent search. It illustrates that the Lord designed angels and humans to know Him; when He desired to affirm these realities eternally, He undoubtedly created them in His likeness. The woman possessed ten drachmas, representing the nine angelic ranks. To achieve a complete number of the elect, the tenth was mankind, who, despite their fall, did not return to nothingness before their Maker, because Eternal Wisdom, radiant with wonders from the humble vessel, restored them to humanity.
The nine angelic choirs are known from Holy Scripture: Angels, Archangels, Powers, Authorities, Initiates, Lordships, Thrones, Cherubim, and Seraphim. The nature and function of Angels and Archangels are testified throughout the Scriptures. The books of the Prophets frequently mention the Cherubim and Seraphim. The Apostle Paul enumerates the four rankings to the Ephesians, stating, “Above every Head, and Authority, and Power, and Lordship” (Eph. 1:21). He further explains to the Colossians, “As many as are Thrones, as many as are Lordships, as many as are Principals, as many as are Powers, as many as are Authorities” (Col. 1:16). In his address to the Ephesians, Paul describes Lordships, Principalities, and Powers, intending to refer similarly to the Colossians while introducing Thrones in this context. Adding Thrones to the four previously mentioned (Principals, Authorities, Powers, and Lordships), there are five ranks named. When combined with Angels, Archangels, Cherubim, and Seraphim, this gives a total of nine angelic ranks.
It is written through the Prophet to the foremost Angel, “You are the seal of likeness, full of wisdom, and the crown of goodness. In the sweetness of the paradise of God you are” (Ezekiel 28:12). It is essential to note that he is not created in the likeness of God but is termed the imprint of likeness; the finer his nature, the more certainly God's image is impressed upon him. Immediately following, it states, “You were adorned with every precious stone: sardius and topaz and jaspis, chrysolite, onyx and beryl, sapphire, carbuncle and smaragd” (Ezekiel 28:13). Nine precious stones are named due to the nine ranks of angels. This first Angel was displayed adorned in such glory to highlight his superiority over all other angelic ranks.
Our inquiry into the details of the celestial choirs is futile unless we also reflect upon their ministries. Angels, in the Greek tradition, are called messengers, while Archangels are the highest of these messengers. It is crucial to understand that the term Angels refers to their function rather than their essence. Although these sacred beings from the heavenly realm are eternally spirits, they are not always designated as angels unless they convey a message. As expressed through the Psalmist, “Thou makest His angels spirits” (Ps. 103:4), it is clear that He, who always possesses them as spirits, makes them angels when it is fitting to do so. Those who announce lesser matters are termed Angels, while those who proclaim greater truths are known as Archangels. This is why not merely an angel but the Archangel Gabriel was sent to the Virgin Mary (Luke 1:26), fitting for the highest messenger to carry out such a paramount task.
Names are given to them to signify their capabilities. In the heavenly city, imbued with perfect understanding of the Almighty's vision, names are not assigned for mere identification; rather, they emerge from their service. Michael signifies “Who is like God,” Gabriel connotates “the courage of God,” and Raphael embodies “the healing of God.” When divine power is tenuously revealed, Michael is dispatched, illustrating through both the event and name that none can achieve what God can.
The ancient adversary, in pride, sought to elevate himself to God's level, declaring, “I will ascend into heaven; I will exalt my throne above the stars of heaven; I will sit upon the mount of the congregation” (Isaiah 14:13). At the end of time, when he who is destined to perish at the final judgment loses his power, he will battle with Michael the Archangel, as John notes: “Michael and His angels fought against the dragon” (Rev. 12:7), teaching that no one, in pride, dares to rise to God's likeness. Gabriel, referred to as “the courage of God,” was sent to Mary, confirming his mission to publicize the One who chose to manifest humbly to shatter the gates of hell.
It is proclaimed through the Psalmist: “Lift up your heads, O ye gates; and be ye lifted up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The Lord strong and mighty; the Lord mighty in battle. Again, the Lord of hosts, He is the King of glory” (Psalm 23:9-10). Thus, through the courage of God, the Mighty One comes to confront the power of hell. Raphael signifies healing because when he touched Tobiah’s eyes, fulfilling his purpose, he cast out the darkness of blindness. Therefore, one sent for healing is aptly called the physician of God.
Now that we have examined the names of the angels, we must briefly explain the various titles of their offices. Powers are those spirits through whom signs and miracles are performed. Authorities are those who, over all others, wield control, subduing opposing forces, ensuring they cannot seduce human hearts at will. Those who oversee the good angels and guide them in fulfilling divine purposes are known as the chiefs. The high ranks who surpass even the Initiates are referred to as Lords, for to govern signifies the primacy over others, while to dominate encompasses authority over all subordinates. Thus, the Angelic Hosts, marked by extraordinary power, are called Lords, as others submit to their command.
Thrones are those hosts before whom Almighty God presides to deliver judgment. Just as we refer to thrones as "seats" in Latin, the thrones of God are filled with divine grace, allowing the Lord to preside and enact His judgments. The Psalmist mentions: “Thou art seated on the throne; Thou that judgest righteousness” (Psalm 9:5). The Cherub exemplifies the fullness of knowledge, elevated to the title of Cherubim because their profound knowledge is a result of their nearness to the glory of God. Seraphim are comprised of Holy Spirits who, through their close proximity, shine with incomparable love for their Creator. They are called Seraphim, representative of the fiery love they possess for God.
What value is there in discussing these angelic beings if we do not strive to emulate their perfection through thoughtful reflection? It is understood that the highest citizenship encompasses angels and men. It seems that as many of the human race as there are chosen angels will enter this eternal realm, as reflected in the statement: “He set the bounds of the peoples according to the number of the children of Israel” (Deuteronomy 32:8). We must extract insights from these divisions of heavenly citizens to inspire our conversion and fuel our desire for virtue. Given that so many individuals will ascend to the heavenly abode as the chosen angels do, it becomes necessary for humanity to incorporate elements from their ranks as we strive to return to our Heavenly Father.
The transformations of each individual are aligned with the ranks of the heavenly hosts, harmonizing with their destinies through their conversions. Some may possess little yet openly share it with reverence among their peers, aspiring to join the ranks of angels. Others may be endowed with the Divine's bountiful gifts, seeking both understanding and to communicate the profound heavenly mysteries. Where do they aspire, if not to the count of Archangels? Some perform wondrous deeds and manifest astonishing miracles. Where shall they find their place but amongst the greater Powers? Others cast out unclean spirits from those possessed by demons, doing so through the power of prayer and authority granted to them. Where will their reward lie, if not among the Poderous of Heaven? Some surpass even the chosen in merit, governing their brethren, and where will they be situated if not among the Initiates?
Yet others govern so impeccably, with right judgment born from self-examination and a heart in reverent fear of God, that they are considered divine judges among men. Their souls are genuinely devoted to Divine contemplation, so much so that the Lord evaluates and directs others’ deeds through them from His exalted throne. What are they, if not Thrones themselves? How else are they attributed but to the Thrones of Heaven? The Holy Church is often presided over by these souls, as even the elect may be judged by their actions.
Some are filled with such profound love for God and neighbor, they rightfully earn the title of Cherubim. Since, as mentioned, a Cherub embodies the fullness of knowledge, and as Paul points out, “the fulfillment of the law is love” (Romans 13:10), all those who reach extraordinary love for God and neighbor are rightfully recognized among the Cherubim. Others, ignited by the highest forms of contemplation, long only for their Creator, shunning worldly desires, thriving in eternal love, and igniting those they touch with a word to fervently love God. Who else can we call those whose hearts burn with divine fire and light the way for others in seeking higher things? Surely these are the Seraphim, inflamed by their love for the Creator.
As I articulate these thoughts, I encourage you, beloved brothers and sisters, to look inward, reflect on your deepest actions and thoughts. Consider if there is any good that you have accomplished; seek to ascertain whether you possess the reward of your rank among the aforementioned angelic hosts. Woe to the soul that is oblivious to the good works I have mentioned, and greater woe to the one who fails to recognize their deprivation of divine gifts, nor mourn over them. Such a person should be wept for, as they do not weep. Let us contemplate the responsibilities of the chosen, and, by whatever virtue we can muster, let us be moved to love for such a glorious reward. If one is not aware of God's grace, let them mourn. And if one recognizes the lesser gifts bestowed upon them, let them not envy others assigned greater gifts, for even the higher echelons of blessed spirits are allotted uniquely, with some ranked above others.
THEOSIS