This week we move to the middle tier of the angelic hierarchy to discuss dominions, powers, authorities (and principalities).

Here is Dionysius the Areopogite’s ordering of the hierarchy:

Top: Seraphim, Cherubim, Thrones

Two things come to mind with this middle tier of angelic choirs: first, all these words have to do with power and authority; and second, anyone who has read the pauline epistles will probably associate this list with the evil powers that must be overcome. We take them in turn.

I.

Talking about power, authority, and hierarchy is very difficult for modern people to do well. We have to avoid two pitfalls, one on each side. We don’t want to talk about power and authority in a way that suggests abuse, domination, or control, but we also don’t want to suggest a free-for-all, every-man-for-himself chaos without any structure whatsoever.

We take some time to discuss authority and power (and hierarchy) as God means it to be. To do this we looked at a few passages from Dionysius’s Celestial Hierarchy to see what he means by the term.

These are passages taken from his section on the highest triad of choirs:

Our venerable hierarch describes this threefold Order as a co-equal unity, and truly the most exalted of the Hierarchies, the most fully Godlike, and the most closely and immediately united to the First Light of the Godhead.

…the lower ranks of the Celestial Beings receive the understanding of the divine works from those above them in a fitting manner, and that the highest are correspondingly enlightened in the Divine Mysteries by the Most High God Himself. For some of them are shown to us as enlightened in holy matters by those above them, and we learn that He who in human form ascended to heaven is Lord of the Celestial Powers and King of Glory…and Jesus Himself is depicted as teaching them and revealing directly to them His great goodness towards mankind.

Moreover, I am astonished that even the first rank of Celestial Beings, so far surpassing all the others, should reverently desire to receive the divine enlightenment in an intermediate manner. For they do not ask directly, ‘Wherefore are Thy garments red?’ but first eagerly question one another, showing that they seek and long for the knowledge of His divine words, without expectation of the enlightenment divinely granted them.

II.

Why do we associate this middle tier of the angelic hierarchy with evil powers? To tackle this question we read through most of Colossians 1—2. In both Colossians and Ephesians we find Paul talking about the thrones, dominions, powers, and principalities in both positive and negative ways.

In Colossians 1:15—16 we find that these angelic beings were created in Christ and for him. God does not create evil, and the purpose of these choirs of angels is Jesus Christ himself—they are for him. But in Colossians 2:15 Paul tells us that on the cross Jesus disarmed the rulers and authorities, triumphing over them by unmasking them.

So we have authority and power as it was created in and through Christ and we have some sort of perverted authority/power that is actively working against Christ, that must be unmasked in Jesus’ death.

This is where (I think!) the word “elemental principles” comes in. In both Colossians and Galatians Paul mentions these elemental principles (Grk. Stoicheia), and he seems to always have something negative in mind.

Colossians 2:20 Paul writes that we have died with Christ to the elemental principles of the world. In Galatians 4:8—9 he calls these elemental principles the “no-gods” that enslave humanity.

We are entering choppy water here, but what we can say with some level of clarity is that the elemental principles are spiritual powers/forces that have the world under a spell. On the cross Christ breaks that spell by exposing (unmasking) them for who they truly are.

If we put this in the language of “rulers, authorities, and powers” we might be able to say that the power structures of this world have been set up by these evil powers and principalities (the elemental principles). This is the type of power we are all familiar with. The type of power that “lords it over” others. But Jesus’ power works differently. “Not so among you!” To truly have power in the way that Jesus has power and authority is to become one who serves. True power is seen in humility, taking responsibility, and service.

There are the “principalities and powers” as Christ knows them and has ordered them, that operate according to his way of having power and authority, and there is worldly power and authority.

The gift of the cross is liberation from these elemental principles. On the cross Christ does not break your will so that he can dominate and control you. On the cross Christ breaks the power the elemental spirits have had you in order to free you.

Jesus does not want to dominate you in the way that the evil principalities and powers have. Jesus wants to set you free. His power and authority makes you you. He does not rob you of your personhood and individuality with his rule, he gives you your true self.

What dies in the death that we die with Jesus is the will of the elemental spirits. What is born in our resurrection with him is our freedom.