That sublime dwelling-place is called, secondly, the kingdom of God, because it contains so great a multitude and diversity of inhabitants as no house or city, but only the greater kingdoms, are wont to contain. There is, as the Apostle says in the Epistle to the Hebrews, the company of many thousands of angels; there too are the spirits of the just made perfect, to whose number will belong all who, from Abel the just until the consummation of the world, die in the Lord (Heb. 12:22–23). Nor will only the spirits of just men be there after the consummation of the world, but there will also be glorified bodies, all and each of which will shine like the sun in the kingdom of their Father, as the Lord says in Matthew (Matt. 13:43). And indeed, as regards the diversity of the angels, we pilgrims on earth are permitted to know little more than their names. For we know that some are called Seraphim, from the vision of the prophet Isaiah (Isa. 6); others Cherubim, from the prophecy of Ezekiel (Ezek. 28); others Thrones, others Dominations, others Principalities, others Powers, from the Apostle to the Colossians (Col. 1:16); likewise others Virtues, from the same Apostle to the Ephesians (Eph. 1:21); others Archangels, from the same Apostle (1 Thess. 4:16) and from the Epistle of the Apostle Jude (Jude 9); and finally others Angels, of whom most frequent mention is made in all the sacred books. From these nine names it is the constant opinion of the Doctors that nine orders of angels are to be gathered, each single order containing many thousands of angels, as Daniel says: Thousands of thousands ministered to Him, and ten thousand times a hundred thousand stood before Him (Dan. 7:10); and Job adds: Is there any numbering of His soldiers? (Job 25:3) And although all the angels are without doubt most blessed and shine wondrously with the splendor of every virtue and divine gift, yet those are called Seraphim who are preeminent in the ardor of charity; those Cherubim who outshine the rest in the splendor of knowledge; those Thrones, or Seats, who rejoice in the tranquillity of ineffable contemplation; those Dominations who, as ministers of the supreme Emperor, bear rule over the lower world; those Virtues who, at the bidding of the omnipotent Lord, work signs and prodigies; those Powers who hold dominion over the airy powers of the unclean spirits; those Principalities who preside over the kings and princes of the world; those Archangels who are appointed as helpers to the prelates of the Church; and finally those Angels who undertake the custody and care of individual men while they live on earth.
And not only are these things signified by the various names of the angels; but those names are, besides, as it were banners, or images, or mirrors of the greatness of God. Thus the Seraphim, by their ardor, as by a kind of banner, image, or mirror, represent the infinite charity of God, who, impelled by love alone, created and preserves the angels themselves, and men, and all things else. The Cherubim, by a like banner, image, or mirror, reflect the infinite wisdom of God, by which He has ordered all things in number, weight, and measure. The Thrones, in the same manner, display, as in a perfect image, that most high repose which God, seated, enjoys, while unmoved He moves all things, and in tranquillity disposes and rules all things. The Dominations likewise show all that God is He who truly and properly alone has dominion over all things, since it belongs to Him alone to preserve all things, or to reduce them to nothing. The Virtues also show all that God alone is He who alone does great wonders, and who has reserved to Himself alone the renewing of signs and the multiplying of prodigies. The Powers, by their name, proclaim that God is the only one powerful, absolutely and truly, He to whom nothing is impossible, since in Him alone true power has its place. The Principalities signify by their banner that God is the prince of the kings of the earth, the King of kings and Lord of lords. The Archangels show God to be the true and supreme President of all the Churches. Finally, the Angels indicate God to be the true Father of orphans, and that, although He has given angels as guardians to each man, He Himself is nevertheless present to each, guarding each and protecting each. For the same Prophet who had said, He has given His angels charge over you, to keep you in all your ways (Ps. 91:11), also introduces God saying: I am with him in tribulation; I will deliver him, and I will glorify him (Ps. 91:15). And the Lord who had said, Their angels always see the face of My Father who is in heaven (Matt. 18:10), also said: Are not two sparrows sold for a farthing? And not one of them falls to the ground without your Father. But the very hairs of your head are all numbered. Do not therefore fear: you are of more value than many sparrows (Matt. 10:29–31). And this is the little that we know about the angels; on which matter, if you please, see St. Bernard in Book V of his On Consideration, from which we have gathered these few things.
To these nine orders of angels there corresponds, as it were on the other side, a throng of saints so great that no one can count it, as we showed above from the Apocalypse (Rev. 7:9); and this throng is likewise arranged in nine orders: for some are Patriarchs, some Prophets, some Apostles, some Martyrs, some Confessors, some Pastors and Doctors, some Priests and Levites, some Monks or Hermits; and finally holy women, whether virgins, or widows, or even married women. I ask you now, Christian soul, how great a happiness will it be to converse with so many and such as these? St. Jerome writes in his Epistle to Paulinus that many traversed provinces, visited new peoples, and crossed seas, to see and hear face to face those whom they had known as famous from books. To the one Solomon, on account of his renown for wisdom, the Queen of Sheba came from the ends of the earth (1 Kings 10:1; Luke 11:31); and to the one Anthony the Hermit, on account of his fame for holiness, men flocked together from every side (Athanasius, in his Life); even emperors themselves courted his friendship. What then will it be, to see and converse with so many angels and so many illustrious men, all of them most holy, and at the same time most loving, and sharers in the same happiness? If a single angel were to present himself to be beheld in his beauty in this exile, who would not gladly hasten to meet him? What then will it be to behold all the angels at a single glance? And if some one of the Prophets, or of the Apostles, or of the Doctors of the Church, were now to come down from heaven, with what eagerness and attention would he be heard! But in that kingdom it will be granted to see and hear not one but each and every one of the Prophets and Apostles and Doctors, and to converse with them continually. How much does a single sun gladden the whole earth? What then will innumerable suns do, living, intelligent, jubilant suns, in the kingdom of God? For my part, this fellowship with angels and men, of whom not one is foolish or wicked, but all are most good and most wise, is so sweet to my taste that this alone seems to me like a great happiness, and for this alone I would gladly forgo all the delights of this life.