Commentary on Hebrews

Gregory of Nazianzus (329–390)

Since the Word knows the tabernacle of Moses to be a figure of the whole creation—I mean the entire system of things visible and invisible—shall we pass the first veil and, stepping beyond the realm of sense, look into the holy place, the intellectual and celestial creation? But not even this can we see in an incorporeal way, though it is incorporeal, since it is called—or is—fire and spirit. For he is said to make his angels spirits and his ministers flames of fire … though perhaps this "making" means preserving by that Word by which they came into existence. The angel then is called spirit and fire: spirit, as being a creature of the intellectual sphere; fire, as being of a purifying nature; for I know that the same names belong to the first nature. But, relative to us at least, we must reckon the angelic nature incorporeal or, at any rate, as nearly so as possible. Do you see how we get dizzy over this subject and cannot advance to any point unless it be as far as this: that we know there are angels and archangels, thrones, dominions, princedoms, powers, splendors, ascents, intelligent powers or intelligences, pure natures and unalloyed, immovable to evil or scarcely movable…

See also

• More works by Gregory of Nazianzus

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