Saint Irenaeus insists that God the Father is Creator of all, and Lord of all that exists, and of all people – the Jews, the Gentiles, and the faithful. To the Jews He is Lord and Lawgiver and to the Gentiles He is Creator and Almighty. However, “to the faithful He is as Father” since in these last times He has adopted us as sons. For all of us, though, He is Nourisher and King and Judge. [8]
Our world is encompassed by seven heavens which derive from the seven forms of service noted by the prophet Isaiah (11:2-3).
Hence, the first heaven, from the top, which includes the others, is [that] of wisdom; and the second, after it, [that] of understanding; and the third, [that] of counsel; and the fourth, counting from the top, [that] of might; the fifth [that] of knowledge; the sixth [that] of piety; and the seventh, this firmament of ours, [is] full of the fear of this Spirit who illuminates the heavens. From this pattern Moses received the seven-branched candlestick which continually shines in the sanctuary; since he received the service as a pattern of heaven, as the Word says to him, “You shall make everything after the pattern , which you have seen on the mountain”. [9]
This God is glorified by His Word and His Spirit, and by their powers who are called Cherubim and Seraphim, so that “everything, whatsoever that is in the heavenly realm, gives glory to God the Father of all.” [10]
Quotes from Saint Irenaeus of Lyon, On the Apostolic Preaching.
There is of course much that could profitably be unpacked and discussed here, but time precludes that. Suffice it to note the relationship between heaven – and heavenly powers, and all the symbolism that that entails – and worship. The Liturgy is an ascent to the Kingdom of heaven, and it is also something that includes the whole cosmos.
A vow of conversation 
March 31, 2012 at 8:51 pm
I’m fascinated to find the source of the term “Seventh Heaven”!
But I looked in vain for the connection of “heavens” with the seven gifts of the Holy Spirit in Isaiah 11: 2-3:
“The spirit of the Lord shall rest on him,
the spirit of wisdom and understanding,
the spirit of counsel and might,
the spirit of knowledge and the fear of the Lord.
His delight shall be in the fear of the Lord.”
However, when I consulted my own copy of Irenaeus, I found this interesting footnote, connecting the 7 gifts (energies/powers) with 7 heavens:
“As Smith points out, it is unlikely that Irenaeus adopted this cosmology from Gnostic mythology. He suggests, instead, that Irenaeus incorporated the idea from the various Jewish traditions represented by the Testament of Levi 3 or the Ascension of Isaias (which journeys through the firmament and seven heavens…); the idea of seven heavens is also reported to have been held by the early Apologist Ariso of Pella…” (footnote #34 on p. 104)
Now, none of this is to dispute your post in any way, but simply to underscore what is becoming more and more evident from contemporary theological studies translating early texts and looking at cross-fertilization between the earliest Christian writings and contemporaneous Jewish/Semitic interpretive texts (see Alexander Golitzin and his colleagues), the latter even predating the establishment of the Jewish canon as we know it today.
One of the things I love about Orthodoxy is this nearness to the early Church, to our Christian heritage stemming from God’s revelation first to the Jews and how much intellectual/spiritual ferment there was as both Judaism and Christianity struggled to understand themselves and their relationship to God in first century or two after Christ. To me it indicates what the prophets assure us, that God never takes back his promises (not to us, not to the Jews, even today). Yes, the two traditions struggled against each other. But they also powerfully influenced each other. As your quote suggests! And we can learn from them still.
April 2, 2012 at 11:25 am
Thanks, TheraP, I hadn’t noticed that. I’m trying to do quick posts, more like notes really, but it’s not quite working!
April 3, 2012 at 4:25 pm
No need to apologize, dear Macrina. You are doing many jobs… and I have the luxury of “retirement.”
Keep posting your notes!
April 13, 2012 at 5:35 pm
When you have time to ponder, here is a wonderful article by Fr. Alexander Golitzin (soon to be consecrated bishop) which provides a sense of the cross-fertilization between Jewish mystical texts and early (Semitic) Christian churches and the development of theology, especially divinization and the Presence of God dwelling in the divinized holy person:
http://www.marquette.edu/maqom/aimilianos.html
A wonderful article to be reading at this point in our liturgical year! Which I just happened upon.
April 13, 2012 at 3:44 pm
Thanks for posting this, Macrina. I really need to read the ‘Apostolic Preaching’ someday!