Sophia imagery (the androgynous winged figure representing the pre-incarnate Christ, and an image repeatedly declared by the Church as deficient and heretical in its proclamation of the Incarnation) is present in many of Andreyev's works, as well as angels bearing names such as Eros, Philia, Agape, etc. He also conflates his own muddled take on Christology with established and accepted canonical icons, including the Holy Trinity.
Again, I'm not sure how that imagery relates to him. If you're saying Sophia is the winged figure and it's representing the pre-incarnate Christ, I don't think that's how Fr. Sergius would understand it. As I said earlier he doesn't identify Sophia solely with Christ, and as such wouldn't interpret any image of Sophia to be a depiction of the pre-incarnate Christ.
So this ^ icon that Jetavan linked to, with the description, "This new icon visually articulates the depth of the action of the incarnation on the spiritual, noetic and material levels
. It visually celebrates the feast, in which all Orthodox Christians participate each week during liturgy and reminds us of the time to come when the first Icon, Christ, is made visible face to face
If it has any connection to Fr. Sergius' theology, then all I can see is it trying
to depict Christ as the icon of God. The imagery of the Eucharist and the icon of the Theotokos holding Christ at the bottom seem to back this up.
And I really doubt the named angels have any relevance to him.