d fancy; and there was Christianity so
variously understood and heterogeneously constituted among Syro-Judaic
Hellenic communities. Such Christianity held materials for formula and
creed; also principles of liturgic and sacramental doctrine and priestly
function; also a mass of popular beliefs as to intermediate superhuman
beings who seemed nearer to men than any member of the Trinity.

Out of this vast spiritual conglomerate, Pseudo-Dionysius formed his
system. It was not juristic,--not Roman, Pauline or Augustinian. Rather
he borrowed his constructive principles from Hellenism in its last great
creation, Neo-platonism. That had been able to gather and arrange within
itself the various elements of latter-day paganism. The Neo-platonic
categories might be altered in name and import, and yet the scheme
remain a scheme; since the general principle of the transmission of life
from the ultimate Source downward through orders of mediating beings
unto men, might readily be adapted to the Christian God and his
ministering angels. Pseudo-Dionysius had lofty thoughts of the sublime
transcendence of the ultimate divine Source. That source was not remote
or inert; but a veritable Source from which life streamed to all lower
orders of existence,--in part directly, and in part indirectly as power
and guidance through the higher orders to the lower. Life, creation,
every good gift, is from God directly; but his flaming ministers also
intervene to guide and aid the life of man; and the life which through
love floods forth from God has its counterflow whereby it draws its own
creations to itself. God is at once absolutely transcendent and
universally immanent. To live is to be united with God; evil is the
nonexistent, that is, severance from God. Whatever is, is part of the
forth-flowing divine life which ever purifies, enlightens and perfects,
and so draws all back to the Source.

The transcendent Source, as well as the universal immanence, is the
Triune God. Between that and men are ranged the three triads of the
Celestial Hierarchy: Seraphim, Cherubim and Thrones; Dominations,
Virtues, Powers; Principalities, Archangels, Angels. Collectively their
general office is to raise mankind to God through purification,
illumination and perfection; and to all may be applied the term angel.
The highest triad, which is nearest God, contemplates the divine
effulgence, and reflects it onward to the second; the third, and more
specifically angeli