- For other angelic hierarchies, see Hierarchy of angels.
According to
medieval Christian theologians, the
Angels are organized into several orders, or
Angelic Choirs.
The most influential of these classifications was that put forward
by
Pseudo-Dionysius the
Areopagite in the 4th or 5th century, in his book "
The Celestial Hierarchy". However,
during the
Middle Ages, many schemes
were proposed, some drawing on and expanding on Pseudo-Dionysius,
others suggesting completely different classifications (some
authors limited the number of Choirs to seven). Several other
hierarchies were proposed, some in nearly inverted order. Scholars
of the Middle Ages believed that angels and archangels were lowest
in the order and were the only angels directly involved in the
affairs of the world of men.
The authors of
The Celestial
Hierarchy and the
Summa
Theologica drew on passages from the
New Testament, specifically
Ephesians 1:21 and
Colossians 1:16 (considered by
modern scholars to be very tentative and ambiguous sources in
relation to the construction of such a schema), in an attempt to
reveal a schema of three Hierarchies, Spheres or Triads of
angels, with each Hierarchy containing three Orders or
Choirs.
From the comparative study of the
Old
Testament and
New Testament
passages, including their
etymology and
semantics, the above mentioned
theological works (which contain variations), and
esoteric Christian teachings, the
descending order of rank can be inferred as following:
St. Bonaventure of Bagnoregio refers
to these three, respectively, as the Epiphania, the Hyperphania,
and the Hypophania. The Choirs in the second and third spheres, of
the present hierarchical list, appear to be also united in pairs.
The existence of these pairs of Orders is inferred through their
etymological proximity and the apparent affinity in the description
of their work-activity ( ):
(clarification as to how this verse
applies to pairs is required.)
- Thrones and Dominions (Might, Dynamais);
- Principalities and Powers (Powers, Exusiai; );
- Archangels and Angels (Angels, Angeloi).
Note, however, that several variations of the hierarchical order
may be found published through the last two millennia.
Hierarchies, Spheres or Triads of Choirs
First Sphere
Orthodox icon of nine orders of
angels
Angels of the first sphere work as heavenly guardians of God's
throne.
Seraphim
The
Seraphim (singular "Seraph"), mentioned
in Isaiah 6:1-7 , serve as the caretakers of God's throne and
continuously shout praises: "Holy, holy, holy is the Lord of hosts.
All the earth is filled with His Glory." It is said that such a
bright light emanates from them that nothing, not even other divine
beings, can look upon them. It is also said that there are four of
them surrounding God's throne, where they burn eternally from love
and zeal for God. The name Seraphim means "the burning ones."
The Seraphim have six wings; two covering their faces, two covering
their bodies ("feet"), and two with which they fly. (See also
Revelation 4:8.)
Two of which are named
Seraphiel and
Metatron, according to some books.
Seraphiel is said to have the head of an eagle.
Cherubim
The
Cherubim (singular "Cherub") are beyond
the throne of God; they are the guardians of light and of the
stars. It is believed that, although they are separated from Earth,
the divine light that they filter down from Heaven still touches
the lives of living things.
They have four faces: one of each a
man, an
ox, a
lion, and an
eagle. The ox-face is considered the "true face", as
later on in Ezekiel the ox's face is called a cherub's face
(Chapter 10). They have four conjoined wings covered with eyes, and
they have ox's feet.
Cherubim are considered the elect beings for the purpose of
protection. Cherubim guard the way to the tree of life in the
Garden of Eden (Genesis 3:24) and the throne of God (Ezekiel
28:14-16).
Their rank among angels is uncertain but they are always
categorized in the First Sphere. Some believe them to be an order
or class of angels; others hold them to be a class of heavenly
beings higher than angels. Cherubim are said to have perfect
knowledge of God, surpassed only by the
love of the Seraphim.
The Cherubim are mentioned in Genesis 3:24 ; Ezekiel 10:17–20 ,
28:14-16; and 1 Kings 6:23–28 .
Thrones
The
Thrones (
Gr.
thronos) or Elders, also known as the
Erelim or
Ophanim,
are a class of
celestial beings mentioned
by
Paul of Tarsus in
Colossians 1:16 (New Testament) and related to
the
throne of
God
the Father. They are living symbols of God's justice and
authority, and have as one of their symbols the
throne. These high celestial beings are mentioned
again in
Revelation 11:16.
In the Occult
The Thrones (Gr.
thronos) may possibly be equated with the
Lords of Wisdom, a Hierarchy of
Elohim astrologically associated to
Virgo, presented in
The Rosicrucian
Cosmo-Conception. They inhabit, in Rosicrucian cosmology,
the
World of Divine Spirit, which is the home of
The Father. According to this source, the
Lords of Wisdom (here equated with the Thrones;
thronos)
and the higher Lords of the Flame (Thrones/Wheels:
Ophanim) have worked together in a far past toward
the development of
humankind.
Ophanim
The Ophanim (
Heb. owphan: Wheels,
also known as Thrones, from the vision of ) are unusual looking
even compared to the other celestial beings; They appear as a
beryl-coloured wheel-within-a-wheel, their
rims covered with hundreds of eyes.
They are closely connected with the Cherubim: "When they moved, the
others moved; when they stopped, the others stopped; and when they
rose from the earth, the wheels rose along with them; for the
spirit of the living creatures [Cherubim] was in the wheels." (
).
In the Occult
In
Esoteric Christianity they
are called
Lords of Flame.
De Coelesti Hierarchia refers
the Thrones (from the Old Testament;
Ezekiel
and
Daniel visions of the Thrones/Wheels) as
the third Order of the first sphere, corresponding to the
description of the Ophanim; the other two superior orders being the
Cherubim and Seraphim.
The Rosicrucian
Cosmo-Conception refers that the "Lords of the Flame", the
Hierarchy of
Elohim astrologically
assigned to
Leo, are the Thrones
"
because of the brilliant luminosity of their bodies and their
great spiritual powers.", corresponding also to the
description of the Ophanim; the other two superior hierarchies
being also the Cherubim and Seraphim.
According to the mentioned
esoteric
Christian teachings, the three previous Hierarchies (Seraphim,
Cherubim and Ophanim [Thrones/Wheels]) have already reached
liberation, thus no longer active in the work of
evolution.
Second Sphere
Angels of the Second Sphere work as heavenly governors.
Dominions
The
Dominions (
lat.
dominatio, pl.
dominationes),
also known as the
Hashmallim, hold the task of regulating
the duties of lower angels. It is only with extreme rarity that the
angelic lords make themselves physically known to mortals. They are
also the angels who preside over nations.
The Dominions are believed to look like divinely beautiful humans
with a pair of feathered wings, much like the common representation
of Angels, but they may be distinguished from other groups by
wielding
orbs of light fastened to the heads of
their sceptres or on the pommel of their swords.
In the Occult
The Dominions may possibly be equated with the
Lords of
Individuality, a Hierarchy of
Elohim astrologically associated to
Libra, presented in
The Rosicrucian
Cosmo-Conception. They inhabit, in Rosicrucian cosmology, the
World of Life Spirit, which is the home of
Christ.
Leaders
The Dominions are also translated from the Greek term
"
kuriotes" as Lordships, related to the Lord
Christ-
Jesus, and also Leaders.
They are presented as the hierarchy of celestial beings Lordships
in the
De Coelesti
Hierarchia.
Virtues
The
Virtues or Strongholds lie beyond the Ophanim
(Thrones/Wheels). Their primary duty is to supervise the movements
of the heavenly bodies in order to ensure that the cosmos remains
in order.
The term appears to be linked to the attribute "Might", from the
Greek root "
dunamis" in
Ephesians 1:21, which is also translated as
"Virtue" (probably due to the powerful nature of these high
celestial beings; see quotation below). They are presented as the
celestial Choir "Virtues", in the
Summa Theologica, and the theological
conception of these highest beings appears to describe the same
high Order, in touch with God, called the Thrones (Gr.
thronos).
From Dionysius the Areopagite:
"The name of the holy Virtues signifies a certain
powerful and unshakable virility welling forth into all their
Godlike energies; not being weak and feeble for any reception of
the divine Illuminations granted to it; mounting upwards in
fullness of power to an assimilation with God; never falling away
from the Divine Life through its own weakness, but ascending
unwaveringly to the superessential Virtue which is the Source of
virtue: fashioning itself, as far as it may, in virtue; perfectly
turned towards the Source of virtue, and flowing forth
providentially to those below it, abundantly filling them with
virtue."
Powers
The
Powers (
lat.
potestas (f), pl.
potestates) are the bearers of
conscience and the keepers of history. They are also the warrior
angels created to be completely loyal to God. Some believe that no
Power has ever fallen from grace, but another theory states that
Satan was the Chief of the Powers before he Fell (see also ). Their
duty is to oversee the distribution of power among humankind, hence
their name.
In the Occult
The Powers may possibly be equated with the
Lords of
Mind, a Hierarchy of
Elohim
astrologically associated to
Sagittarius, presented in
The
Rosicrucian Cosmo-Conception. They inhabit, in Rosicrucian
cosmology, the
World of Thought in the
Region of Concrete Thought (lower region; the Christian
Second
Heaven), which is the location of the human
mind. This region is also described as the place
where one of the three records of the
Memory of Nature, covering the essence
of a whole life or
events, is
kept-stored.
- Paul used the term powers in Colossians 1:16
[51835] and Ephesians 1:21 [51836] but he may have used it to refer to the powers
of nations, societies or individuals, instead of referring to
angels.
Authorities
The Powers are also translated, from the Greek term
"
exousia", as Authorities (see Greek root in
Eph 3:10).
These celestial beings appear to collaborate, in power and
authority (as implied in their etymology source), with the
Principalities (Rulers).
- Paul used the term rule and authority
in Ephesians 1:21 [51837], and rulers and
authorities in Ephesians 3:10 [51838]. He may have been referring to
the rulers and authorities of humanity, instead of referring to
angels.
Third Sphere
Angels who function as heavenly messengers and soldiers.
Principalities
The
Principalities (
lat.
principatus, pl.
principatūs) are shown wearing a
crown and carrying a
sceptre. Their duty
also is said to be to carry out the orders given to them by the
Dominions and bequeath blessings to the material world. Their task
is to oversee groups of people. As beings related to the world of
the
germinal ideas, they are said to inspire living things
to many things such as
art or
science.
In the Occult
The Principalities may possibly be equated with the
Lords
of Form, a Hierarchy of
Elohim astrologically associated to
Scorpio, presented in
The
Rosicrucian Cosmo-Conception. They inhabit, in Rosicrucian
cosmology, the
World of Thought in the
Region of Abstract Thought (higher region; the Christian
Third Heaven), which is the
home of
Jehova (
YHWH),
The Holy Spirit.
Rulers
The Principalities are also translated, from the Greek term
"
arche", as Princedoms and also Rulers (see Greek root in
Eph 3:10).
These celestial beings appear to collaborate, in power and
authority (as implied in their etymology source), with the Powers
(Authorities).
- Paul used the term rule and authority
in Ephesians 1:21 [51839], and rulers and
authorities in Ephesians 3:10 [51840]. He may have been referring to
the rulers and authorities of men or societies, instead of
referring to angels.:
Archangels
The word
archangel comes from the Greek αρχάvγελος
(
archangělǒs), meaning
chief angel. It derives
from the Greek
archō, meaning to be first in rank or
power; and
aggělǒs which means messenger. This suggests
that they are the highest ranking angels. The word is only used
twice in the
New Testament: and . Only
Michael and
Gabriel are mentioned by name in the New
Testament.
Michael is the only angel the Bible named expressly as "the"
archangel. In
Daniel he is referred
to as "one of the chief princes". The word "prince" here is the
ancient Hebrew word
sar, which means: "a head person (of
any rank or class), a chief, a general etc."
In most Christian traditions Gabriel is also considered an
archangel, but there is no direct literal support for this
assumption.
The name of the
archangel Raphael
appears only in the
Deuterocanonical Book of Tobit
(Tobias). Tobit is considered canonical by Roman Catholics (Both
Eastern, and Western Rites), Eastern Orthodox and some (but few)
Protestants. Raphael said to Tobias that he was "one of the seven
who stand before the Lord", and it is generally believed that
Michael and Gabriel are two of the other seven.
A fourth Archangel is
Uriel whose name
literally means "Fire of God" or "Light of God." Uriel's name is
the only one not mentioned in the Lutheran Bible but is only found
in the
apocrypha. He plays a prominent
role in the second Book of Esdras (fourth Books of Esdras in the
Latin Vulgate). In the book he unveils seven prophecies to the
prophet Ezra, after whom the book is named. He also plays a role in
the apocryphal Book of Enoch, which is considered canonical only by
the
Ethiopian Orthodox
Church.
Another possible interpretation of the seven archangels, is that
the seven are the seven spirits of God that stand before the throne
described in the
Book of Enoch, and in
the Book of
Revelation.
They (The
Seven Archangels) are
said to be the guardian angels of nations and countries, and are
concerned with the issues and events surrounding these, including
politics, military matters, commerce and trade: e.g.
Archangel Michael is traditionally seen as
the protector of Israel
and of the
Ecclesia (Gr. root ekklesia from the New Testament passages), theologically equated
as the Church, the forerunner of
the spiritual New
Israel.
Angels
The
Angels, also known as the
Malakh wat watim (messengers or
angels), are the lowest order of the angels, and the most
recognized. They are the ones most concerned with the affairs of
living things. Within the category of the angels, there are many
different kinds, with different functions. The angels are sent as
messengers to humankind.
Choirs scheme in medieval theology
During the
Middle Ages, many schemes
were proposed, some drawing on and expanding on Pseudo-Dionysius,
others suggesting completely different classifications (some
authors limited the number of Choirs to seven). Several other
hierarchies were proposed, some in nearly inverted order. Some of
those schemes are here presented:
- Clement of Rome in Apostolic Constitutions (1st
century):
- 1. Seraphim, 2. Cherubim, 3. Aeons, 4. Hosts, 5. Powers, 6.
Authorities, 7. Principalities, 8. Thrones, 9. Archangels, 10.
Angels, 11. Dominions.
- St. Ambrose in Apologia Prophet
David, 5 (4th century):
- 1. Seraphim, 2. Cherubim, 3. Dominations, 4. Thrones, 5.
Principalities, 6. Potentates (or Powers), 7. Virtues, 8. Angels,
9. Archangels.
- St. Jerome (4th century):
- 1. Seraphim, 2. Cherubim, 3. Powers, 4. Dominions
(Dominations), 5. Thrones, 6. Archangels, 7. Angels.
- St. Gregory the Great in
Homilia (6th century)
- 1. Seraphim, 2. Cherubim, 3. Thrones, 4. Dominations, 5.
Principalities, 6. Powers, 7. Virtues, 8. Archangels, 9.
Angels.
- St. Isidore of Seville in
Etymologiae (7th century):
- 1. Seraphim, 2. Cherubim, 3. Powers, 4. Principalities, 5.
Virtues, 6. Dominations, 7. Thrones, 8. Archangels, 9. Angels.
- John of Damascus in De Fide
Orthodoxa (8th century):
- 1. Seraphim, 2. Cherubim, 3. Thrones, 4. Dominions, 5. Powers,
6. Authorities (Virtues), 7. Rulers (Principalities), 8.
Archangels, 9. Angels.
- Dante Alighieri in The Divine Comedy (1308-1321)
- 1. Seraphim, 2. Cherubim, 3. Thrones, 4. Dominations, 5.
Virtues, 6. Powers, 7. Principalities, 8. Archangels, 9.
Angels.
References
Bibliography
See also
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