Theo. Is there some medium between God and the angels which shares in the nature of both?
Myst. What is incorporeal and indivisible cannot communicate any part of its essence to another; for if a creature had any part of the divine essence, it would be all God, since God neither has parts nor can be divided, therefore He must be separated from all corporeal contact or intermixture.
Section 12: On guardian angels.
Theo. What then in corporeal nature is closest to God?
Myst. The two Seraphim, who stand near the eternal Creator,[467] and who are said to have six wings, two wherewith to fly, the others to cover head and feet. By this is signified the admirable swiftness with which they fulfill His commands, yet head and feet are veiled for so the purpose of their origin and its earliest beginning are not known to us. Also they have eyes scattered in all parts of their bodies to indicate that nothing is hidden from them. And they also pour oil for lighting through a funnel into the seven-branched candlestick; that is, strength and power are poured forth by the Creator to the seven planets, so that we should turn from created things to the worship and love of the Creator.
Theo. Since nothing is more fitting for the Divine goodness than to create, to generate, and to pile up good things for all, whence comes the destruction of the world and the ruin of all created things?
Myst. It is true Plato and Aristotle attributed the cause of all ills to the imperfection of matter in which they thought was some kakopoion,[468] but that is absurd since it is distinctly written: All that God had made was good, or as the Hebrews express it, beautiful,—so evil is nothing-else than the absence[469] or privation of good.
Theo. Can not wicked angels be defined without privation since they are corporeal essences?
Myst. Anything that exists is said to be good and to be a participant by its existence in the divine goodness; and even as in a well regulated Republic, executioners, lictors, and corpse-bearers are no less necessary than magistrates, judges and overseers; so in the Republic of this world, for the generation, management and guardianship of things God has gathered together angels as leaders and directors for all the celestial places, for the elements, for living beings, for plants, for minerals, for states, provinces, families and individuals. And not only has He done this, but He has also assigned His servants, lictors, avengers and others to places where they may do nothing without His order, nor inflict any punishment upon wicked men unless the affair has been known fully and so decided. Thus God is said[470] to have made Leviathan, which is the outflow of Himself, that is, the natural rise and fall of all things. "I have created a killer,"[471] He said, "to destroy," and so also Behemoth, and the demons cleaving to him, which are often called ravens, eagles and lions, and which are said to beg their food of God, that is, the taking of vengeance upon the wicked whose punishment and death they feed upon as upon ordinary fare. From these, therefore, or rather from ourselves, come death, pestilence, famine, war and those things we call ills, and not from the Author of all good things except by accident. For so God says of Himself:[472] "I am the God making good and creating evil, making light and creating darkness." For when He withdraws His spirit, evil follows the good; when He takes the light away, darkness is created; as when one removes the pillars of a building, the ruin of a house follows. If He takes the vital spark away, death follows; nor can He be said to do evil[473] to anyone in taking back what is His own.