In Questions 106–114 in the First Part of the Summa Theologica, Saint Thomas Aquinas returns to his angelology by addressing the roles that angels have in cosmic governance and their hierarchical order. The word “hierarchy” comes from the Greek words “hieros,” meaning sacred, and “archē,” meaning rule or order. There is a sacred order, a cosmic order, by which the Kingdom of God was created and is orchestrated, and in which we are invited to share. This order includes every aspect of creation, from the highest spiritual beings to the lowest inanimate objects. Everything God created has its own nature and role within His providential plan. This hierarchical cosmic order is a harmonious and interconnected system that is governed by both natural and moral laws, leading all of creation towards its ultimate purpose as determined by divine wisdom.
Within the angelic hierarchy are three distinct orders, each containing three choirs. This is a loose classification that offers a generalization since we are unable to comprehend and define the fullness of the heavenly hierarchy. In reality, since every angel is a distinct species and the only one of that species, there might be as many hierarchies as there are angels. Since our human minds cannot discern such complexity and because the Scriptures offer only a limited amount of revelation, it must suffice to categorize the angels into nine distinct choirs, divided into three triads.
The highest triad, made up of the Seraphim, Cherubim and Thrones, is most directly engaged in contemplating and adoring the divine essence. The Seraphim make up the ninth and highest choir; they contemplate and are consumed with the fire of God’s pure love, His very essence. The Cherubim constitute the eighth choir; they contemplate and illuminate God’s wisdom. The Thrones form the seventh choir; they contemplate and uphold God’s power and authority.
Below this first triad is the middle triad, made up of the Dominions (or Dominations), Virtues, and Powers. The Dominions comprise the sixth choir and regulate the duties of the lower angels, distributing God’s orders to them. The Virtues inhabit the fifth and central choir; they govern and maintain the natural order of creation and are responsible for miracles when God commands them. The Powers constitute the fourth choir; they are warrior angels who guard against temptations and demonic powers, while maintaining the cosmic order, which includes all of creation—both physical and spiritual.
Finally, the lowest triad is made up of the Principalities, Archangels, and Guardian Angels. The Principalities form the third choir; they oversee groups of people and nations, and guide and protect earthly rulers. The Archangels comprise the second choir and are entrusted with the most important messages of divine revelation to assist humanity. They also act as protectors, healers, and guides in important matters. The Guardian Angels inhabit the first and lowest choir and are assigned to immediately guide and protect individual human beings, and to reveal lower truths within the purview of human reason.
Among the demons, we cannot speak of a hierarchy in the same way as we can among the good angels. God established the good angels’ hierarchy as an instrument of truth and governance. Since the demons retain their natural powers and because some of them were created with a higher nature, there is an order among the demons on a natural level alone. This order does not include an imparting of truth, since divine truth is absent from them. Instead, it consists of a certain subjection of the lower demons to the higher ones. Demons are capable of communicating with one another, since this is part of their nature. Thus, they communicate to act upon their envy by orchestrating hatred and destruction. They are subject to the good angels, however, since grace and truth triumph over the demons’ nature.
Though each angel within the choirs has a unique identity, Scripture identifies only three of them by name. As Pope Saint Gregory the Great says, “You should be aware that the word ‘angel’ denotes a function rather than a nature” (Homily 34). Similarly, the names given to the three archangels in Scripture reflect their respective missions: “Michael” means “Who is like God?”—he is the defender against Satan and the forces of evil; “Gabriel” means “God is my strength”—he reveals God’s salvific plan, particularly in the Annunciation; and “Raphael” means “God heals”—he heals and guides, as seen in the Book of Tobit.
The highest fallen angel, once called “Lucifer,” meaning “Light-bearer,” is also named in tradition, though not explicitly in Scripture. The Book of Revelation refers to him as the “huge dragon, the ancient serpent” (Revelation 12:9). After he was cast out of Heaven by the Archangel Michael, he became known as “satan” or, the “devil,” meaning “accuser.” As for other angels, their individual identities and missions have not been revealed to us, and therefore we ought not attempt to name them, as only God has the authority to do so.
Pope Saint Gregory the Great on the Angels
Pope Saint Gregory the Great, Doctor of the Church (d. AD 604), ordered the angelic hierarchy slightly differently than Dionysius and Aquinas. His presentation doesn’t change the role of the hierarchy, only the ordering of their names. He switches the Principalities and the Virtues, which he bases on Scripture. Saint Gregory’s order is also reflected in the mystical writings of Saint Matilda of Hackeborn and Saint Hildegard von Bingen. Saint Gregory writes:
We said that there are nine orders of angels. We know from the testimony of Holy Scripture that there are Angels, Archangels, Virtues, Powers, Principalities, Dominations, Thrones, Cherubim and Seraphim. That there are Angels and Archangels, almost all the pages of Holy Scripture attest; as for the Cherubim and the Seraphim, everyone knows that the books of the prophets often speak about it. The Apostle Paul enumerates for the Ephesians the names of four other orders when he says: “Above all Principality, Power, Virtue, and Domination.” (Eph 1:21). He says again, in writing to the Colossians, “Both the Thrones and the Powers, the Principalities, and the Dominations.” (Col 1:16). Addressing the Ephesians, he had already quoted Dominations, Principalities, and Powers; but before speaking to the Colossians, he puts the thrones before them, of which he had said nothing to the Ephesians. If, then, the Thrones are joined to the four orders which Paul quotes to the Ephesians—Principalities, Powers, Virtues, Dominations—five orders are thus mentioned by name; and if we add to it the Angels and the Archangels, the Cherubim and the Seraphim, we find without any doubt that there are nine orders of angels (Homily on the Gospels #34).
Though Saint Thomas prefers the Dionysian order, he acknowledged Pope Saint Gergory’s order and states, “The disposition of the orders which is mentioned by Gregory is also reasonable.” He then explains Gregory’s ordering this way: “So the first order after the ‘Dominations’ is called that of ‘Principalities,’ who rule even over good spirits; then the ‘Powers,’ who coerce the evil spirits; even as evil-doers are coerced by earthly powers, as it is written (Romans 13:3-4). After these come the ‘Virtues,’ which have power over corporeal nature in the working of miracles; after these are the ‘Angels’ and the ‘Archangels,’ who announce to men either great things above reason, or small things within the purview of reason.” (I.108.6).
In acknowledging that Pope Saint Gregory’s slightly different ordering of the choirs is “reasonable,” Saint Thomas notes that if the Principalities rule from the fifth choir, then in addition to leading the earthly nations, bodies, and rulers, they also have authority over “the good spirits” in Choirs 1–4. Going forward, we will rely on Pope Saint Gregory’s ordering of the Virtues and Principalities, simply because he was a pope and a Doctor of the Church, and his ordering is found in the writings of later mystics, including Saint Hildegard, also a Doctor of the Church. Thus, his ordering, and the one we will use in the remainder of this book is as follows:
Third Triad
Seraphim
Cherubim
Thrones
Second Triad
Dominions
Principalities
Powers
First Triad
Virtues
Archangels
Guardian Angels
Saint Hildegard of Bingen on the Angels
Saint Hildegard of Bingen was a twelfth-century German Benedictine abbess and mystic who left behind very insightful writings. Though she was referred to as “Saint Hildegard” in the official Roman Martyrology as early as the sixteenth century, changes in the canonization process around the time of her death resulted in delays in formalizing her canonization. Pope Benedict XVI declared her a Doctor of the Church in 2012, when she received an “equivalent canonization.” Because she is now a Doctor of the Church, her writings should be considered among the most trustworthy of the saints, though still speculative in nature.
Her first major work is called Scivias, an abbreviation of the Latin phrase Scito vias Domini, which translates to “Know the Ways of the Lord.” This book presents twenty-six visions she had covering the creation of the world, the Celestial Hierarchy, the history of salvation, the Sacraments, and the end times. She continued writing extensively, producing works on spirituality, natural sciences, and medicine—and composing hymns. She advised popes, emperors, and religious leaders and was even invited to preach publicly—rare for women of her time. Her writings and influence were acknowledged by Pope Eugene III and Saint Bernard of Clairvaux within her lifetime.
Below is the first part of her vision of the angelic hierarchy. Her full commentary on this vision can be found in the Appendix. The names of each angelic choir bolded and in brackets are not in the original, but are inserted here for greater clarity:
Then I saw in the secret places in the heights of Heaven two armies of heavenly spirits who shone with great brightness. Those in one of the armies [Guardian Angels] had wings on their breasts, with forms like human forms in front of them, on which human features showed as if in clear water. Those in the second army [Archangels] also had wings on their breasts, which displayed forms like human forms, in which the image of the Son of Man shone as if in a mirror. And I could see no other form either in these or in the others. These armies were arrayed in the shape of a crown around five other armies. Those in the first of these five armies [Virtues] seemed as if they had human forms that shone with great splendor from the shoulders down. Those in the second [Powers] shone with such great brightness that I could not look at them. Those in the third [Principalities] had the appearance of white marble and heads like human beads, over which torches were burning, and from the shoulders down they were surrounded by an iron-gray cloud. Those in the fourth [Dominions] had forms like human forms and feet like human feet, and wore helmets on their heads, and marble tunics. And those in the fifth [Thrones] had nothing human in their appearance, and shone red like the dawn. And I saw no other form in them.
But these armies were also arrayed like a crown around two others. Those in the first of these other armies [Cherubim] seemed to be full of eyes and wings, and in each eye appeared a mirror and in each mirror a human form, and they raised their wings to a celestial height. And those in the second [Seraphim] burned like fire, and had many wings, in which they showed as if in a mirror all the Church ranks arrayed in order. And I saw no other shape either in these or in the others. And all these armies were singing with marvelous voices all kinds of music about the wonders that God works in blessed souls, and by this God was magnificently glorified.
Saint Hildegard’s commentary on these nine choirs adds further insight into the role of each “army.” She also presents them in three separate groupings, but not as three triads. Instead, she unites the lower two, the central five, and then the upper two choirs. After describing the vision above, Saint Hildegard explains the role of each angelic choir in more detail and then associates each one with human progress in the spiritual life (See the Appendix).
Saint Bernard of Clairvaux
Saint Bernard of Clairvaux, mystic and Doctor of the Church, was born in 1090 in Fontaine-lès-Dijon, France. In a book-length letter to Pope Eugene, entitled, Treatise on Consideration, Bernard outlines the duties, responsibilities, and spiritual life of a pope, encouraging balance between the administrative demands of the papacy and the essential need for personal holiness and devotion to God, as was Pope Eugene’s focus as a monk. Within that letter, he also teaches about the nine choirs of angels, using the ordering of Pope Saint Gregory the Great. His full quote can be found in the Appendix. Below is a summary of a portion of that quote:
Angels are those who are believed to have been given as guardians of individual men, sent to minister on behalf of those who are the heirs of salvation.
Archangels are admitted to a knowledge of the Divine secrets and are not sent except for particular and very weighty reasons.
Virtues command signs and wonders worked in the elements, or through the elements that appear for the warning of mortal men.
Powers are superior to the Virtues. By their vigor, the power of darkness is checked, and the evil spirits of this lower air are restrained, that they may not do harm to their full intent: that they may not be able to show their evil, except for beneficial ends.
Principalities are also preferred to these last, and by their regulating wisdom, all sovereignty upon earth is established, ruled, limited, transferred, curtailed, changed.
Dominions tower above the aforesaid orders to such a height that in comparison of these all the rest appear to be administrative spirits. To them, the Principalities account for their commands, the Powers for their defenses, the Virtues for their operations, the Archangels for their revelations, the Angels for their care and foresight.
Thrones have winged their flight far beyond even the Dominions, so that they are called Thrones because they sit on thrones and God is seated in them. They ensure the deepest tranquility, the utmost calmness and serenity, the peace which passes all understanding.
Cherubim drink at the very fount of wisdom, the mouth of the Most High, and in turn pour forth the streams of knowledge for all their fellow citizens.
Seraphim are spirits inflamed with the Divine fire, kindling all things, so that the citizens may be each a burning and a shining lamp, burning with charity, shining with knowledge.
Role of Each Angelic Choir
Below is a synthesis of the descriptions of each angelic choir’s role, as found in the Scriptures and in the writings of the Doctors of the Church and the mystics whom we have covered so far. These generalizations offer a glimpse into the way God uses the angels to fulfill His mission. Keep in mind that the actual Celestial Hierarchy, as it exists in Heaven, most likely goes far beyond nine choirs, since every angel is a different species unto itself. This broad categorization, however, will help us understand their varying roles in a general way. Only in Heaven will we understand their roles in particular.
Third Triad:
Seraphim: The prophet Isaiah had the following vision: “I saw the Lord seated on a high and lofty throne, with the train of his garment filling the temple. Seraphim were stationed above; each of them had six wings: with two they covered their faces, with two they covered their feet, and with two they hovered. One cried out to the other: ‘Holy, holy, holy is the LORD of hosts! All the earth is filled with his glory!’” (Isaiah 6:1–3). The vision continued, “Then one of the seraphim flew to me, holding an ember which he had taken with tongs from the altar. He touched my mouth with it. ‘See,’ he said, ‘now that this has touched your lips, your wickedness is removed, your sin purged’” (Isaiah 6:6–7).
The Seraphim (Seraph for the singular) are fully occupied with attending God’s throne. Dionysius and Saint Thomas suggest that in the passage above, it wasn’t actually a Seraph who touched Isaiah’s mouth with a burning ember, since the Seraphim do not go on missions. Instead, they speculate that the order came from a Seraph, who received it from God, but a lower angel completed the mission. It would be as if a general of an army gave a command to strike a target, and news reports said that the general carried out a strike, even though a soldier or pilot actually completed the mission.
The name Seraphim comes from the Hebrew word שְׂרָפִים (seraphim), meaning “burning ones.” This name reflects their intense, fiery love and their role in continually worshiping and glorifying God. In the hierarchy of angels, the Seraphim are the highest order, closest to God’s throne. They burn with the pure light of God. They are not like a flickering flame, but an intense and all-consuming blaze of pure love that is unquenchable, dispelling all darkness, and filling the void of coldness.
Flame and heat move upward. Likewise, the Seraphim are perfectly ordered upward to God. As fire cleanses and heat penetrates, when the Seraphim exercise their angelic powers on those lower than themselves, they bestow God’s burning love in a powerfully cleansing and penetrating way. The quality of these burning flames of love is exceptional, illuminating those below them in a qualitative way.
God’s love is imparted to the Seraphim by their pure contemplation of His very essence, which they perceive with the greatest clarity and intensity, increasing their love for God all the more. They grasp—as much as their natures allow—God’s most hidden mysteries and enlighten all below with these mysteries.
Their six wings, often depicted in Christian art and iconography, have been interpreted as symbolic of the six days of creation, by which God imparted the fullness of His love overflowing from His divine essence.
Some interpret the two wings covering their faces as a symbol of wonder and awe in the presence of God’s majesty. God’s essence, which they behold so clearly and intimately, is infinitely beyond what even they, as the highest angels, can comprehend. Their feet are also covered, possibly out of humility, reverence, and respect, since the feet are the most unclean part of the body, revealing their unworthiness to share in such a sight. With two wings they fly, indicating their obedience, readiness, and vigilance in acting on God’s command.
Cherubim: The word Cherubim (Cherub in the singular) appears multiple times in the Old Testament, most notably in Genesis, Exodus, and Ezekiel. The etymology of the word is not definitively known, though it might have been derived from an ancient Akkadian word (spoken by the Assyrians and Babylonians) meaning “great,” “mighty,” “to bless,” “intercessor,” or “to be near.” In the Old Testament, the Hebrew word כְּרוּבִים (kerubim) is used, which is sometimes interpreted to mean “like a mighty one.” Others, particularly in theological contexts, interpret it as symbolizing “fullness of knowledge” or “those who are near.” These interpretations highlight the Cherubim’s role as majestic spirits deeply engaged in the eternal contemplation of God. While the Seraphim gaze upon God’s very essence and perceive the burning fire of His charity, the Cherubim, just below the Seraphim, contemplate God’s perfect Wisdom and comprehend the hidden mysteries of eternal Truth. They know the mind of God and use this pure wisdom to reveal these mysteries to the lower choirs, enabling them to know God’s will and to judge all things from the divine perspective.
Ezekiel 1:5–24 contains a vision Ezekiel had of the Cherubim, which presents a symbolic description of who they are. Below are verses 6–10:
They were in human form, but each had four faces and four wings, and their legs were straight, the soles of their feet like the hooves of a bull, gleaming like polished brass. Human hands were under their wings, and the wings of one touched those of another. Their faces and their wings looked out on all their four sides; they did not turn when they moved, but each went straight ahead. Their faces were like this: each of the four had a human face, and on the right the face of a lion, and on the left, the face of an ox, and each had the face of an eagle.
A footnote in the New American Bible explains the appearance of the “four living creatures” as follows: “The four faces together represent animate creation: wild animals, domesticated livestock, birds, and human beings. Christian tradition associates them with the four evangelists: the lion with Mark, the ox with Luke, the eagle with John, and the man with Matthew.”
The vision also describes the Cherubim as being stationed on four wheels that appeared to be inside of each other, sparking like the gemstone yellow topaz. The description is repetitious and mysterious, with apparent inconsistencies, seemingly a way of symbolically indicating that their profound knowledge cannot be described using human language and concepts.
The word “Cherubim” occurs about 100 times in the Bible. Most notably, in addition to Ezekiel’s vision, God stationed “the cherubim and the fiery revolving sword east of the garden of Eden, to guard the way to the tree of life” after Adam and Eve were expelled from the garden (Genesis 3:24). Perhaps this was because the Tree of Knowledge of Good and Evil was also present in the garden, and the Cherubim are the guardians of God’s wisdom and knowledge.
Moses placed gold images of Cherubim on the Ark of the Covenant—which is God’s Law (Exodus 5:18–22), and Cherubim were enshrined in the Holy of Holies in Solomon’s Temple (1 Kings 6:23–35). In Saint John the Apostle’s vision of Heaven related in Revelation 4:6–9, he describes “four living creatures covered with eyes in front and in back” stationed in front of God’s throne. The eyes symbolize their clear knowledge of God, Whom they behold directly, clearly, and intensely. These Cherubim were seated at the foot of the throne, surrounding it. In other places in Scripture, the Cherubim are referred to as throne bearers, with God seated upon the Cherubim (Psalm 80:2; 99:1; 1 Kings 6:23–28; 8:6–8).
Thrones: “For in him were created all things in heaven and on earth, the visible and the invisible, whether thrones or dominions or principalities or powers; all things were created through him and for him” (Colossians 1:16).
The word “Thrones,” as referring to an angelic choir, is not explicitly mentioned in the Old Testament. The closest reference is in Daniel 7:9–10, which describes a heavenly vision Daniel had where “Thrones were set up and the Ancient of Days took his throne.” In the New Testament, the word “Thrones” comes from the Greek word θρόνοι (thronoi), meaning “seats,” “chairs” or “thrones.” This name signifies their role as the bearers of God’s divine justice and authority, upon whom God symbolically sits to exercise His judgment.
In the Celestial Hierarchy, the Thrones are placed just under the Cherubim, in the lowest choir of the third and highest triad. This makes them the seventh-highest choir overall. Being in the third triad, it is believed that, like the Cherubim and Seraphim, they are fully occupied with the contemplation of God as attendants around His throne. The Seraphim gaze at and illuminate God’s pure essence, which is love; the Cherubim gaze at and illuminate His wisdom; and the Thrones contemplate and enforce the justice and authority by which God governs the cosmos and spiritual world, enlightening the lower choirs according to God’s will. They are especially responsible for the establishment of peace and harmony, which results from God’s authority being established in the cosmos and in hearts, and among all peoples.
Second Triad:
Dominions: “May the eyes of [your] hearts be enlightened, that you may know what is the hope that belongs to his call, what are the riches of glory in his inheritance among the holy ones, and what is the surpassing greatness of his power for us who believe, in accord with the exercise of his great might, which he worked in Christ, raising him from the dead and seating him at his right hand in the heavens, far above every principality, authority, power, and dominion, and every name that is named not only in this age but also in the one to come” (Ephesians 1:18–21).
The Dominions (also known as the Dominations) are explicitly mentioned in the above passage from Ephesians, as well as with the Thrones in Colossians 1:16. Their name comes from the Greek word κυριότης (kyriotēs), meaning “lord” or “master,” and it conveys their role of lordship, authority, or ruling power.
The Dominions are the highest choir of the second triad, and the sixth-highest choir overall. From the highest triad, they receive knowledge of God’s burning love, His wisdom and divine plan, and His power, all passed on to them through the highest triad. The Dominions, in turn, direct the five lower choirs, giving instructions to implement God’s plan. Saint Thomas says that these angelic beings are not sent on mission themselves but provide the direction and authority for the lower five who are sent, overseeing their duties and ensuring the cosmic order. He analogizes them to an architect, who “does not put his hands to the production of his art, but only disposes and orders what others are to do.”
In art and iconography, the Dominions are sometimes depicted holding a royal scepter or orb, which are symbols of authority and sovereignty. They are also occasionally shown with a crown, emphasizing their status as rulers within the Celestial Hierarchy.
Principalities: Ephesians 1:18–21 and Colossians 1:16, as quoted earlier, also list the Principalities as members of God’s hierarchy in Heaven. Romans 8:38–39 mentions the fallen principalities: “For I am convinced that neither death, nor life, nor angels, nor principalities, nor present things, nor future things, nor powers, nor height, nor depth, nor any other creature will be able to separate us from the love of God in Christ Jesus our Lord.” A similar passage is found in Ephesians 6:12, “For our struggle is not with flesh and blood but with the principalities, with the powers, with the world rulers of this present darkness, with the evil spirits in the heavens.”
The word Principalities comes from the Greek word ἀρχαί (archai), meaning “ruler” or “authority.” By placing them in the fifth choir, they act as intermediaries between the higher and lower angels. Each Principality is typically understood to oversee large groupings of people, such as nations, dioceses, or other groupings within the Church or society. They are said to have great influence over rulers, through whom they seek to implement God’s will. They do this directly at times and by ruling over the good angels below them, giving orders to those whose missions are more focused on individuals, and to the Powers just below them who thwart demonic activity. The Scriptural references above, regarding the demonic principalities, show that these demons seek to mislead entire nations and bodies of peoples, not just individuals.
Powers: In Ephesians 1:18–21 and Colossians 1:16, Saint Paul includes the Powers as members of the Celestial Hierarchy. In Romans 8:38–39 and Ephesians 6:12, Saint Paul also lists the demonic powers.
The name Powers comes from the Greek word ἐξουσίαι (exousiai), meaning “authority,” “power,” or “jurisdiction.” They are understood to be warrior angels who fight demonic attacks, rule the fallen angels, and maintain the cosmic order. They engage in spiritual warfare and are powerful protectors against diabolical activity that individuals or groups of people experience. By maintaining the cosmic order, they battle against demonic attacks within the spiritual world, as well as in the material world, such as natural disasters or diseases. They receive their orders from the Principalities and act on them according to God’s will.
In Christian art and iconography, the Powers are often portrayed as soldiers, wielding swords and shields. For those experiencing extreme oppression thought to be of a spiritual nature, the Powers are their greatest defenders.
First Triad:
Virtues: The name Virtues comes from the Greek word δυνάμεις (dynameis), meaning “strength,” “power,” or “ability.” Saint Thomas notes in the Summa that “Dominations,” “Virtues,” “Powers,” and “Principalities” are mentioned in Ephesians 1:21. However, that passage lists the choirs this way: “…principality, authority, power, and dominion.” In this passage, Saint Thomas’ translation identifies ‘authority’ with the angelic choir the Powers, and “power” with the angelic choir the Virtues. There are no other explicit mentions of the Virtues in the Bible.
While the Principalities in the fifth choir govern the good angels and the Powers in the fourth choir govern the bad angels, the Virtues, in the third choir, govern the physical world. Because they have authority over the corporeal nature, they are responsible for enacting miracles, when God wills them. Their name also suggests a role in strengthening human virtue.
Saint Matilda’s vision revealed that the Virtues interact with humanity and bestow patience, obedience, voluntary poverty, humility, and all virtues. Saint Hildegard’s vision reveals that the Virtues produce charity and all good works in souls. They also enable us to turn from wickedness. While the Powers fight against evil by spiritual warfare, the Virtues do battle by assisting with an increase in grace and virtue in individual souls.
In this hierarchical arrangement, the Virtues would likely take their orders directly from the Principalities and also direct God’s power to the person’s Guardian Angel, or an Archangel when the message, battle, healing, or mission is of greater importance.
Archangels: “For the Lord himself, with a word of command, with the voice of an archangel and with the trumpet of God, will come down from heaven, and the dead in Christ will rise first” (1 Thessalonians 4:16).
The name Archangel comes from a compound Greek word ἀρχάγγελος (archangelos), meaning “chief” or “ruling” and “messenger” or “angel.” Archangels are the chief messengers or ruling angels and are among the most mentioned in the Bible.
Michael appears in Daniel 10:13, 21; 12:1; Jude 1:9; and Revelation 12:7-9. He is the leader of God’s army of angels who battled with the devil and the fallen angels and cast them out of Heaven. For that reason, Michael is seen as mankind’s protector, frequently depicted in art as a warrior.
We see Gabriel in Daniel 8:15-26; 9:21-27; and Luke 1:19; 1:26-38. He is one of God’s principal messengers for significant matters, as depicted in the Annunciation. Archangels receive the greatest of divine mysteries and then communicate those mysteries to human minds in a simplified way. Gabriel is often depicted in art blowing a trumpet, symbolizing his role of announcing divine mysteries.
Raphael appears in Tobit 3:17; 5:4-12; 12:15. He accompanies Tobit’s son, Tobias, on a dangerous journey, protects him, and cures Tobit’s blindness. He is known as one who heals and guides. One later tradition associated him with the stirring of the healing waters at the Pool of Bethesda in John 5:7. In art, he holds a staff and/or fish, as depicted in Tobit.
The Archangels are similar to Guardian Angels but do not serve only one person. They serve many people as God commands, carrying out the most important missions directly at the service of humanity. The three Archangels mentioned in Scripture by name appear to be a sample of the entire choir of the Archangels. Therefore, we must see the roles of Gabriel, Michael, and Raphael as representative of these beings. They are announcers of divine mysteries, protectors against evil, healers of body and soul, and the surest guides throughout life.
Guardian Angels: “See that you do not despise one of these little ones, for I say to you that their angels in heaven always look upon the face of my heavenly Father” (Matthew 18:10).
The Catechism of the Catholic Church says of Guardian Angels, “From its beginning until death, human life is surrounded by their watchful care and intercession. ‘Beside each believer stands an angel as protector and shepherd leading him to life.’ Already here on earth the Christian life shares by faith in the blessed company of angels and men united in God” (#336).
The concept of Guardian Angels is rooted in the Greek word ἄγγελος (angelos), meaning “messenger,” which reflects their role as protectors and guides who deliver God’s messages and assistance to humans. The Guardian Angels are the lowest choir in the lowest triad because they are most directly engaged in human service, rather than attending to God’s throne. Saint Thomas Aquinas believed that each person received his guardian angel at the moment of birth, and that angel is assigned only to that person. He speculated that, in Heaven, these angels will no longer need to fill the role of guardian, so they will be an eternal companion. While on earth, they act as both guardians and shepherds, leading us into God’s will and protecting us from evil. They especially attend to man’s individual and natural needs, working on their bodily appetites, senses, desires, emotions, and passions to communicate God’s will. Their communications fall within the purview of human reason, whereas the communications from the Archangels reveal divine mysteries beyond the natural ability of human reason alone.
As was explained in the previous chapter, each angel in each of the choirs exists outside of time, but when they interact with the physical world, they can only fulfill one mission at a time in one particular location. Therefore, not every angel in each angelic choir is able to be attentive to our personal needs at every moment in time. We can speculate that this is one of the reasons for individual Guardian Angels whose exclusive mission is to remain continuously vigilant in our care and always attentive to our needs. When greater intervention is necessary, our Guardian Angels relay our needs to the superior angels and draw them to our service.
These Guardian Angels are most properly called “angels” since the word angel describes their function rather than their nature. Their nature is a pure spirit, their function is to be an angel, which means messenger. This is their exclusive function, whereas the higher angels have additional functions other than being exclusively messengers of God’s truth and will to humans.
By way of summary, below is the ordering of the nine choirs we will use along with a short description of each order:
Third Triad
Seraphim—Contemplate and illuminate God’s burning love
Cherubim—Contemplate and illuminate God’s Wisdom
Thrones—Contemplate and illuminate God’s Authority and Justice
Second Triad
Dominions—Regulate and dispense divine authority and governance to lower angels
Principalities—Guide and oversee the lower angels, nations, leaders, and large groupings of people
Powers—Engage in spiritual battles and maintain order in the cosmos
First Triad
Virtues—Govern creation, manifest God’s miracles, and strengthen human virtue
Archangels—Reveal deeper divine mysteries, lead, heal, and protect
Guardian Angels—Protect, guide, and pray for individuals, reflecting God’s personal care
Next: Chapter Five—Human Participation in the Celestial Hierarchy
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