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Spherical gods are a Platonic thing, spheres being considered the most perfect form. I believe Christian thinkers like Clement and Origen of Alexandria may have applied this to the angels- in any rate they thought the humans’ resurrection body must be spherical.
Pseudo-Dionysius argues at once that the angels are incorporeal and beyond imagining, and at the same time that the strange descriptions of them in the scriptures (wheels, eyes, animal heads, etc) are appropriate precisely because they are unlike:
Here Pseudo-D is echoing Proclus’ astonishing defense of Homer… but that’s another subject.
Pseudo-Dionysius argues at once that the angels are incorporeal and beyond imagining, and at the same time that the strange descriptions of them in the scriptures (wheels, eyes, animal heads, etc) are appropriate precisely because they are unlike:
But if any one should blame the descriptions as being incongruous, by saying that it is shameful to attribute shapes so repugnant to the Godlike and most holy Orders, it is enough to reply that the method of Divine revelation is twofold; one, indeed, as is natural, proceeding through likenesses that are similar, and of a sacred character, but the other, through dissimilar forms, fashioning them into entire unlikeness and incongruity. No doubt, the mystical traditions of the revealing Oracles sometimes extol the august Blessedness of the super-essential Godhead, as Word , and Mind, and Essence, manifesting its God-becoming expression and wisdom, both as really being Origin, and true Cause of the origin of things being, and they describe It as light , and call it life. While such sacred descriptions are more reverent, and seem in a certain way to be superior to the material images, they yet, even thus, in reality fall short of the supremely Divine similitude. For It is above every essence and life. No light, indeed, expresses its character, and every description and mind incomparably fall short of Its similitude.
But at other times its praises are supermundanely sung, by the Oracles themselves, through dissimilar revelations, when they affirm that it is invisible , and infinite , and incomprehensible ; and when there is signified, not what it is, but what it is not. For this, as I think, is more appropriate to It, since, as the secret and sacerdotal tradition taught, we rightly describe its non-relationship to things created, but we do not know its superessential, and inconceivable, and unutterable indefinability. If, then, the negations respecting things Divine are true, but the affirmations are inharmonious, the revelation as regards things invisible, through dissimilar representations, is more appropriate to the hiddenness of things unutterable.
Here Pseudo-D is echoing Proclus’ astonishing defense of Homer… but that’s another subject.