For Questions 106–114 for the First Part of Summa Theologica, Saint Thomas Aquinas return to im teaching about angels. E talk about the work wey angels dey do to govern the whole creation and how dem dey arrange according to rank. The word “hierarchy” come from the Greek words “hieros,” wey mean sacred, and “archē,” wey mean rule or order. One sacred order dey for the whole creation, and na according to this order dem create the Kingdom of God and dey direct am. Dem invite us too to share for this order. This order cover every part of creation, from the spiritual beings wey high pass to the things wey no get life wey low pass. Everything wey God create get im own nature and work inside the plan wey God take dey care for and direct creation. For this arrangement of the whole creation according to rank, everything connect and work together in harmony. Both natural law and moral law dey govern am, and dem dey lead the whole creation towards the final purpose wey divine wisdom don set for am.
Inside the arrangement of angels according to rank, three different orders dey, and each one get three choirs. This classification no too exact; e just give us general idea, because we no fit fully understand or define the whole arrangement of ranks for heaven. In truth, since each angel na im own distinct kind and na only am dey for that kind, the arrangements of rank fit plenty reach the number of angels. Since our human mind no fit understand all this complexity, and because na only limited revelation Scripture give us, we go need make do with dividing the angels into nine different choirs, wey form three groups of three choirs each.
The group of three choirs wey high pass na Seraphim, Cherubim and Thrones. Na dem dey most directly contemplate and adore God for who E be in Himself. The Seraphim make up choir number nine, wey high pass; dem dey contemplate God’s pure love, wey be His very essence, and the fire of this love dey fill dem completely. The Cherubim make up choir number eight; dem dey contemplate God’s wisdom and make am clear to others. The Thrones form choir number seven; dem dey contemplate and uphold God’s power and authority.
Under this first group of three choirs, the middle group dey, wey consist of Dominions (or Dominations), Virtues, and Powers. The Dominions make up choir number six. Dem dey direct the duties of the angels wey get lower rank, and pass God’s orders give dem. The Virtues dey for choir number five, wey dey the centre; dem dey govern and maintain the natural order of creation, and na dem dey carry out miracles when God command dem. The Powers make up choir number four; dem be warrior angels wey dey guard against temptations and demonic powers, as dem dey maintain the order of the whole creation—both the physical and the spiritual.
Finally, the group of three choirs wey low pass consist of Principalities, Archangels, and Guardian Angels. The Principalities form choir number three; dem dey watch over groups of people and nations, and dey guide and protect earthly rulers. The Archangels make up choir number two, and God entrust dem with the most important messages of divine revelation to help human beings. Dem also dey protect, heal, and guide for important matters. The Guardian Angels dey for choir number one, wey low pass. Dem assign dem to guide and protect individual human beings directly, and to reveal truths of lower level wey human reason fit understand.
Among demons, we no fit talk about arrangement according to rank the same way we fit talk about am among the good angels. God establish the good angels’ arrangement of ranks as instrument of truth and governance. Since demons still get their natural powers, and because some of dem get higher nature when God create dem, order dey among demons only according to their natural abilities. This order no include passing truth to one another, because divine truth no dey inside dem. Instead, e mean say the demons wey get lower rank dey under the ones wey get higher rank. Demons fit communicate with one another, because this one na part of their nature. So dem dey communicate to act on their envy by planning hatred and destruction. But dem dey under the authority of the good angels, because grace and truth dey overcome demons’ nature.
Even though each angel inside the choirs get im own unique identity, Scripture name only three of dem. As Pope Saint Gregory the Great talk, “Make una know say the word ‘angel’ dey describe work, no be nature” (Homily 34). In the same way, the names wey Scripture give the three archangels show the mission of each one: “Michael” mean “Who be like God?”—na im dey defend against Satan and the forces of evil; “Gabriel” mean “God na my strength”—e dey reveal God’s plan to save us, especially for the Annunciation; and “Raphael” mean “God dey heal”—e dey heal and guide, as we see for the Book of Tobit.
The fallen angel wey get the highest rank, wey dem once call “Lucifer,” wey mean “Person wey dey carry light,” get name for Tradition too, even though Scripture no name am clearly like that. The Book of Revelation call am the “huge dragon, the ancient serpent” (Revelation 12:9). After Archangel Michael cast am out of Heaven, dem come know am as “satan” or the “devil,” wey mean “accuser.” As for other angels, dem never reveal their individual identities and missions to us. So we no suppose try to give dem names, because na only God get the authority to do so.
Wetin Pope Saint Gregory the Great Talk About Angels
Pope Saint Gregory the Great, Doctor of the Church (wey die for AD 604), arrange di ranks of angels small different from how Dionysius and Aquinas arrange dem. Di way wey e present dem no change di work of di ranks; na only di order of their names e change. E exchange di positions of di Principalities and di Virtues, and na Scripture e use support dis arrangement. Di order wey Saint Gregory use also dey inside di mystical writings of Saint Matilda of Hackeborn and Saint Hildegard von Bingen. Saint Gregory write:
We don talk say nine orders of angels dey. From wetin Holy Scripture testify, we know say Angels, Archangels, Virtues, Powers, Principalities, Dominations, Thrones, Cherubim and Seraphim dey. Almost all di pages of Holy Scripture testify say Angels and Archangels dey; as for di Cherubim and di Seraphim, everybody know say di books of di prophets dey talk about dem plenty times. Apostle Paul list di names of four other orders for di Ephesians when e talk say: “Above every Principality, Power, Virtue, and Domination.” (Eph 1:21). E talk again, as e dey write to di Colossians, “Both di Thrones and di Powers, di Principalities, and di Dominations.” (Col 1:16). When e dey talk to di Ephesians, e don already mention Dominations, Principalities, and Powers; but before e talk to di Colossians, e put di Thrones before dem, though e no talk anything about dem to di Ephesians. So, if we join di Thrones to di four orders wey Paul mention to di Ephesians—Principalities, Powers, Virtues, Dominations—na five orders dem don mention by name; and if we add di Angels and di Archangels, di Cherubim and di Seraphim, we go see without any doubt say nine orders of angels dey (Homily on the Gospels #34).
Even though Saint Thomas prefer di order wey Dionysius use, e acknowledge Pope Saint Gergory own order and talk say, “Di way wey Gregory arrange di orders also make sense.” E come explain Gregory arrangement like dis: “So di first order after di ‘Dominations’ na di one wey dem dey call ‘Principalities,’ wey dey rule even over good spirits; next na di ‘Powers,’ wey dey hold evil spirits under control, just as earthly authorities dey hold people wey dey do evil under control, as dem write am (Romans 13:3-4). After dem, di ‘Virtues’ follow, wey get power over physical nature to work miracles; after dem na di ‘Angels’ and di ‘Archangels,’ wey dey announce to human beings either great things wey pass wetin human reason fit understand, or small things wey human reason fit understand.” (I.108.6).
As Saint Thomas acknowledge say di small difference for how Pope Saint Gregory arrange di choirs of angels “make sense,” e point out say if di Principalities dey rule from di fifth choir, then, apart from leading di nations, groups, and rulers for earth, dem also get authority over “di good spirits” for Choirs 1–4. From here, we go follow di way wey Pope Saint Gregory arrange di Virtues and Principalities, simply because e be pope and Doctor of the Church, and because dis arrangement dey inside di writings of mystics wey come later, including Saint Hildegard, wey also be Doctor of the Church. So, di arrangement wey e use, and wey we go use for di remaining part of dis book, be like dis:
Di Third Group of Three
Seraphim
Cherubim
Thrones
Di Second Group of Three
Dominions
Principalities
Powers
Di First Group of Three
Virtues
Archangels
Angels Wey Dey Guard Us
Wetin Saint Hildegard of Bingen Talk About Angels
Saint Hildegard of Bingen na German Benedictine abbess and mystic wey live for di twelfth century, and e leave writings wey show deep understanding. Even though dem don dey call am “Saint Hildegard” for di official Roman Martyrology as early as di sixteenth century, changes for di canonization process around di time wey e die cause delay before dem formally complete im canonization. Pope Benedict XVI declare am Doctor of the Church for 2012, when e receive “equivalent canonization.” Because e don become Doctor of the Church, dem suppose count im writings among di writings of saints wey person fit trust pass, even though dem still contain ideas wey no be certain teaching.
Di name of im first major work na Scivias, wey be short form of di Latin phrase Scito vias Domini, wey mean “Know di Ways of di Lord.” Dis book present twenty-six visions wey e see about di creation of di world, di Ranks for Heaven, di history of salvation, di Sacraments, and di end times. E continue to write plenty works about spiritual life, natural sciences, and medicine—and e dey compose hymns too. E advise popes, emperors, and religious leaders, and dem even invite am to preach for public—something wey no common for women for im time. Pope Eugene III and Saint Bernard of Clairvaux acknowledge im writings and influence while e still dey alive.
Below na di first part of im vision about di ranks of angels. You fit find im full commentary on dis vision for di Appendix. Di names of each choir of angels wey dey bold and inside brackets no dey for di original writing; dem add dem here so everything go clear well:
Then I see two armies of heavenly spirits for secret places high up for Heaven, and dem dey shine with great brightness. The ones for one of the armies [Guardian Angels] get wings for their chest, and shapes like human body dey their front, where human features dey show as if na inside clear water. The ones for the second army [Archangels] get wings for their chest too, and the wings dey show shapes like human body, where the image of the Son of Man dey shine as if na inside mirror. And I no fit see any other shape, whether for these ones or for the others. These armies arrange like crown round five other armies. The ones for the first of these five armies [Virtues] be as if dem get human body wey dey shine with great glory from their shoulder go down. The ones for the second [Powers] shine so bright that I no fit look them. The ones for the third [Principalities] look like white marble stone, and their head be like beads wey get human shape. Torches dey burn above their head, and cloud wey get the grey colour of iron surround them from their shoulder go down. The ones for the fourth [Dominions] get shapes like human body and feet like human feet, and dem wear helmets for their head and tunics wey be marble stone. And the ones for the fifth [Thrones] no get anything wey resemble human being for their appearance, and dem shine red like daybreak. And I no see any other shape for them.
But these armies too arrange like crown round two other armies. The ones for the first of these other armies [Cherubim] be like say eyes and wings full their body, and mirror appear inside each eye, and human shape appear inside each mirror. Dem raise their wings reach heavenly height. And the ones for the second [Seraphim] dey burn like fire and get plenty wings. Inside the wings, dem show all the ranks for the Church, arranged in order, as if na inside mirror. And I no see any other shape, whether for these ones or for the others. And all these armies dey sing with wonderful voices, all kinds of music about the wonders wey God dey do for blessed souls, and through this, dem give God great glory.
The commentary wey Saint Hildegard write about these nine choirs help us understand the work of each “army” more. She also arrange them for three separate groups, but no be three groups of three. Instead, she join the two lower choirs together, the five for middle together, and then the two upper choirs together. After Saint Hildegard describe the vision above, she explain the work of each choir of angels in more detail, and then she connect each one with how human beings dey grow for spiritual life (See the Appendix).
Saint Bernard of Clairvaux
Saint Bernard of Clairvaux, wey be mystic and Doctor of the Church, was born for 1090 for Fontaine-lès-Dijon, France. For one letter to Pope Eugene wey long reach book, wey the title na Teaching About Deep Reflection, Bernard explain the duties, responsibilities and spiritual life of a pope. He encourage balance between the work of managing the affairs of the papacy and the essential need to live holy life personally and devote oneself to God, which na wetin Pope Eugene focus on when he be monk. Inside that letter, he also teach about the nine choirs of angels, and he use the order wey Pope Saint Gregory the Great give them. You fit find all the words wey dem quote from am for the Appendix. Wetin dey below na summary of one part of those words:
Angels na the ones wey people believe say God don give to guard each person, and wey He send to serve those wey go inherit salvation.
Archangels get permission to know God’s secrets, and dem no dey send them unless na for special reasons wey carry very great weight.
Virtues dey direct signs and wonders wey dey happen inside the elements of nature, or through these elements, wey dey appear to warn human beings wey go die.
Powers dey above the Virtues. Through their strength, dem dey hold the power of darkness in check and restrain the evil spirits of this lower air, so that dem no go fit cause harm reach the full extent wey dem plan: so that dem no go fit show their evil, except when good go come out of am.
Principalities also rank above these last ones, and through their wisdom wey dey put things in order, all ruling authority for earth dey established, governed, limited, transferred, reduced and changed.
Dominions dey so far above the orders wey we don mention that, when dem compare all the others with them, the others be like spirits wey dey manage affairs. Na to them the Principalities dey give account of their commands, the Powers of their defence, the Virtues of their works, the Archangels of their revelations, and the Angels of their care and how dem dey see ahead.
Thrones don fly far pass even the Dominions. Dem call them Thrones because dem dey sit on thrones and God dey sit inside them. Dem dey make sure say the deepest rest, the greatest calm and quiet peace dey—the peace wey pass all understanding.
Cherubim dey drink from the very source of wisdom, the mouth of the Most High, and in turn dem dey pour out streams of knowledge for all those wey be citizens together with them.
Seraphim na spirits wey God’s fire dey burn inside, and dem dey set all things on fire, so that each citizen fit be lamp wey dey burn and shine—dey burn with love for God and neighbour, and dey shine with knowledge.
Wok Wey Each Kwaiya of Angels Dey Do
For below, we don bring together wetin Scripture, di writings of di Doctors of di Church, and di mystics wey we don discuss so far talk about di wok of each kwaiya of angels. Dis general descriptions dey give us small understanding of how God dey use angels carry out Im mission. Make we remember say di real arrangement of ranks among angels, as e dey for Heaven, most likely pass nine kwaiya by far, since each angel na different species on im own. Still, dis broad way of grouping dem go help us understand their different work for general way. Na only for Heaven we go understand di particular wok of each one.
Di Third Group of Three:
Seraphim: Prophet Isaiah see dis vision: “I see di Lord wey sit down for throne wey high well-well, and di long end of Im robe fill di temple. Seraphim stand above; each one get six wings: dem use two cover their face, use two cover their feet, and use two stay for air. One call out to another: ‘Holy, holy, holy na di LORD of heavenly armies! Im glory fill di whole earth!’” (Isaiah 6:1–3). Di vision continue, “Then one of di seraphim fly come meet me, and e hold one coal wey still dey burn, wey e use tongs take from di altar. E use am touch my mouth. ‘See,’ e talk, ‘now wey dis don touch your lips, your wickedness don comot, and your sin don clean away’” (Isaiah 6:6–7).
Di Seraphim (Seraph if na only one) dey fully occupied with serving for God throne. Dionysius and Saint Thomas suggest say, for di passage above, no be really Seraph touch Isaiah mouth with coal wey dey burn, because di Seraphim no dey go on missions. Instead, dem think say di command come from one Seraph wey receive am from God, but na angel of lower rank carry out di mission. E be like when army general give command make dem attack one target, and news reports talk say na di general carry out di attack, even though na soldier or pilot really carry out di mission.
Di name Seraphim come from di Hebrew word שְׂרָפִים (seraphim), wey mean “dem wey dey burn.” Dis name dey show their strong love wey dey burn like fire, and their wok to dey worship and glorify God without stopping. For di ranks of angels, di Seraphim na di highest rank, wey near God throne pass. Dem dey burn with di pure light of God. Dem no be like flame wey dey flicker, but like strong fire of pure love wey dey burn everything, wey nothing fit quench, wey dey drive all darkness comot and fill di empty space wey cold dey.
Flame and heat dey move go up. Na so too di Seraphim dey perfectly directed upwards towards God. As fire dey cleanse and heat dey enter deep, when di Seraphim use their angelic powers on dem wey dey below dem, dem dey give dem God love wey dey burn, for way wey dey cleanse with power and enter deep. Di quality of dis flames of love wey dey burn dey exceptional, and dem dey give dem wey dey below dem light of special quality.
Di Seraphim dey receive God love as dem dey contemplate Im very being with pure attention. Dem dey perceive am with di greatest clarity and intensity, and dis dey make their love for God grow even more. Dem dey understand—as far as their nature allow—God mysteries wey hide pass, and dem dey use dis mysteries give all dem wey dey below dem light.
Their six wings, wey Christian art and holy images often dey show, don get interpretation as sign of di six days of creation, when God give di fullness of Im love wey dey overflow from Im divine being.
Some people dey interpret di two wings wey cover their face as sign of wonder and deep awe for di presence of God majesty. God very being, wey dem dey see so clearly and closely, pass wetin even dem, as di highest angels, fit understand, by measure wey no get end. Their feet too dey covered, possibly because of humility, reverence and respect, since feet na di part of di body wey dirty pass; dis dey show say dem no worthy to share for dis kind sight. Dem dey use two wings fly, and dis dey show their obedience, readiness and watchfulness to act on God command.
Cherubim: The word Cherubim (Cherub for singular) appear plenty times for Old Testament, especially for Genesis, Exodus, and Ezekiel. Nobody know for sure where the word come from, but e fit come from one ancient Akkadian word (wey Assyrians and Babylonians dey speak) wey mean “great,” “mighty,” “to bless,” “person wey dey intercede,” or “to dey near.” For Old Testament, dem use the Hebrew word כְּרוּבִים (kerubim), wey some people dey interpret to mean “like one mighty person.” Other people, especially for theology, interpret am as symbol of “fullness of knowledge” or “those wey dey near.” These interpretations show the work of the Cherubim as majestic spirits wey dey fix their mind deeply on God forever. While the Seraphim dey gaze on God as He truly be and dey perceive the burning fire of His love, the Cherubim, wey dey just below the Seraphim, dey fix their mind on God perfect Wisdom and understand the hidden mysteries of eternal Truth. Dem know God mind and dey use this pure wisdom to reveal these mysteries to the angel groups wey dey below them, so that dem fit know God will and judge everything the way God dey see am.
Ezekiel 1:5–24 contain one vision wey Ezekiel see of the Cherubim, wey use symbols describe who dem be. Verses 6–10 dey below:
Dem get human form, but each one get four faces and four wings, and their legs straight. The soles of their feet be like bull hoofs, and dem dey shine like brass wey dem polish. Human hands dey under their wings, and the wings of one dey touch the wings of another. Their faces and their wings face outside for all their four sides; dem no dey turn when dem move, but each one dey go straight ahead. Na so their faces be: each of the four get human face, lion face for the right, ox face for the left, and each one get eagle face.
One footnote for the New American Bible explain how the “four living creatures” look like this: “The four faces together represent living creation: wild animals, farm animals wey people dey rear, birds, and human beings. Christian tradition connect 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 describe the Cherubim as dem dey stand on four wheels wey look as if dem dey inside one another, and dey flash like the precious stone wey dem dey call yellow topaz. The description repeat things plenty times and full of mystery, with some parts wey seem not to agree with one another. E be like say na way to use symbols show say human language and ideas no fit describe how deep their knowledge be.
The word “Cherubim” appear about 100 times for Bible. One important place, apart from Ezekiel vision, na where God station “the cherubim and the fiery sword wey dey turn round for the east of the garden of Eden, to guard the way to the tree of life” after dem drive Adam and Eve comot from the garden (Genesis 3:24). Maybe na because the Tree of Knowledge of Good and Evil also dey inside the garden, and na the Cherubim dey guard God wisdom and knowledge.
Moses put gold images of Cherubim on the Ark of the Covenant—wey be God Law (Exodus 5:18–22), and dem put Cherubim for the Holy of Holies inside Solomon Temple (1 Kings 6:23–35). For the vision of Heaven wey Saint John the Apostle see, as Revelation 4:6–9 tell am, he describe “four living creatures wey eyes cover for front and back” wey dey in front of God throne. The eyes represent their clear knowledge of God, Whom dem dey behold directly, clearly, and with full attention. These Cherubim sit for the foot of the throne, surround am. For other places for Scripture, dem describe the Cherubim as those wey carry the throne, with God wey sit on top the Cherubim (Psalm 80:2; 99:1; 1 Kings 6:23–28; 8:6–8).
Oche-eze: “Because na inside Him dem create everything for heaven and for earth, the ones wey eye fit see and the ones wey eye no fit see, whether na oche-eze or dominions or principalities or powers; na through Him and for Him dem create everything” (Colossians 1:16).
Old Testament no mention the word “Oche-eze” clearly as the name of one group of angels. The reference wey near am pass dey for Daniel 7:9–10, wey describe one heavenly vision wey Daniel see, where “Dem set oche-eze in place and the Ancient of Days take His seat for His throne.” For New Testament, the word “Oche-eze” come from the Greek word θρόνοι (thronoi), wey mean “seats,” “chairs” or “oche-eze.” This name show their work as those wey carry God divine justice and authority, and wey God dey symbolically sit on to give His judgment.
For di rank of angels for Heaven, di Thrones dey just under di Cherubim, for di lowest kwaya inside di third grup of three, wey dey highest. This one mean say dem be di seventh-highest kwaya among all di kwaya. As dem dey inside di third grup of three, people believe say, like di Cherubim and Seraphim, na only to dey contemplate God dem dey do, as attendants round His throne. Di Seraphim dey look God true nature, wey be love, and dey make am shine clear; di Cherubim dey look His wisdom and dey make am shine clear; and di Thrones dey contemplate and enforce di justice and authority wey God take dey rule di universe and di spirit world, as dem dey give di lower kwaya understanding according to God will. Dem get special responsibility to establish peace and harmony, wey dey come when God authority don take root for di universe, for people heart, and among all peoples.
Second Grup of Three:
Dominions: “Make di eyes of [una] heart receive light, so dat una go know di hope wey His call carry, di riches of glory wey dey for His inheritance among di holy ones, and how His power for us wey believe big pass wetin person fit measure, according to how He use His great might. Na this might He use work for Christ when He raise Am from di dead and make Am sit for His right hand for Heaven, far above every principality, authority, power, and dominion, and every name wey dem fit call, no be only for this age but also for di one wey dey come” (Ephesians 1:18–21).
Di Dominions (wey dem also dey call Dominations) dey clearly mentioned for di passage from Ephesians wey dey above, and dem also mention dem together with di Thrones for Colossians 1:16. Dia name come from di Greek word κυριότης (kyriotēs), wey mean “lord” or “master,” and e show dia role as lords, people wey get authority, or people wey get power to rule.
Di Dominions na di highest kwaya for di second grup of three, and di sixth-highest kwaya among all di kwaya. From di highest grup of three, dem dey receive knowledge of God burning love, His wisdom and divine plan, and His power; na through di highest grup of three all these things dey reach dem. Di Dominions, for dia own part, dey direct di five lower kwaya, as dem dey give instructions to carry out God plan. Saint Thomas talk say dem no dey send these angels themselves on mission, but na dem dey provide direction and authority for di five lower kwaya wey dem dey send. Dem dey oversee dia duties and make sure say order dey for di universe. He compare dem to architect, wey “no dey use im own hand do di work of im art, but na only to arrange and give order about wetin other people go do.”
For art and holy images, sometimes dem dey draw di Dominions as dem dey hold royal staff or orb, wey be signs of authority and supreme rule. Sometimes too, dem dey show dem with crown, to emphasize dia position as rulers for di rank of angels for Heaven.
Principalities: Ephesians 1:18–21 and Colossians 1:16, as dem quote earlier, also list di Principalities as members of God hierarchy for Heaven. Romans 8:38–39 mention di principalities wey don fall: “Because I dey sure say neither death, nor life, nor angels, nor principalities, nor things wey dey now, nor things wey dey come, nor powers, nor height, nor depth, nor any other creature go fit separate us from di love of God wey dey for Christ Jesus our Lord.” One similar passage dey for Ephesians 6:12: “Because our struggle no be against flesh and blood, but against di principalities, against di powers, against di rulers of this world darkness wey dey now, against di evil spirits for di heavens.”
Di word Principalities come from di Greek word ἀρχαί (archai), wey mean “ruler” or “authority.” As dem place dem for di fifth kwaya, dem dey act as middlemen between di higher and lower angels. Di usual understanding be say each Principality dey oversee large groups of people, like nations, dioceses, or other groups inside di Church or society. Dem dey talk say dem get strong influence over rulers, and na through these rulers dem dey try carry out God will. Sometimes dem dey do this one directly, and dem also dey do am by ruling di good angels wey dey below dem. Dem dey give orders to di angels wey dia mission focus more on individual people, and to di Powers wey dey just below dem, wey dey stop demons work. Di Scripture references above about di demonic principalities show say these demons dey try lead whole nations and groups of people astray, no be only individual people.
Powers: For Ephesians 1:18–21 and Colossians 1:16, Saint Paul include di Powers as members of di rank of angels for Heaven. For Romans 8:38–39 and Ephesians 6:12, Saint Paul also list di demonic powers.
Di name Powers come from di Greek word ἐξουσίαι (exousiai), wey mean “authority,” “power,” or “area wey person get authority over.” Di understanding be say dem be warrior angels wey dey fight demons attacks, rule di angels wey don fall, and maintain order for di universe. Dem dey fight spiritual battles, and dem be powerful protectors against devil work wey individual people or groups of people dey experience. As dem dey maintain order for di universe, dem dey fight against demons attacks inside di spirit world and also inside di physical world, like natural disasters or sicknesses. Dem dey receive dia orders from di Principalities and carry dem out according to God will.
For Christian art and holy images, dem dey often show di Powers as soldiers wey carry swords and shields. For people wey dey suffer serious oppression wey dem believe say na spiritual matter, di Powers na their greatest defenders.
Di Fes Grup of Three:
Virtues: Di name Virtues come from di Greek word δυνάμεις (dynameis), wey mean “strength,” “power,” or “ability.” Saint Thomas point out for di Summa say dem mention “Dominations,” “Virtues,” “Powers,” and “Principalities” for Ephesians 1:21. But dat passage list di kwayas like dis: “…principality, authority, power, and dominion.” For dis passage, Saint Thomas translation identify ‘authority’ as di angel kwaya wey dem call di Powers, and “power” as di angel kwaya wey dem call di Virtues. No other place for Bible mention di Virtues clearly.
While di Principalities for di fifth kwaya dey govern di good angels and di Powers for di fourth kwaya dey govern di bad angels, di Virtues, for di third kwaya, dey govern di physical world. Because dem get authority over things wey get physical body, na dem dey carry out miracles when God will am. Their name still suggest say dem get work to strengthen virtue for human beings.
Saint Matilda vision reveal say di Virtues dey relate with human beings and give dem patience, obedience, poverty wey person choose by im own will, humility, and all virtues. Saint Hildegard vision reveal say di Virtues dey bring love and all good works into souls. Dem still dey help us turn away from wickedness. While di Powers dey fight evil through spiritual battle, di Virtues dey fight by helping grace and virtue increase for each person soul.
For dis arrangement of ranks, e dey likely say di Virtues go receive their orders directly from di Principalities and still direct God power to di person Guardian Angel, or to an Archangel when di message, battle, healing, or mission get greater importance.
Archangels: “Because di Lord Himself go come down from heaven with one word of command, with di voice of an archangel and with di trumpet of God, and di people wey die in Christ go rise first” (1 Thessalonians 4:16).
Di name Archangel come from one Greek word wey dem join together, ἀρχάγγελος (archangelos), wey mean “chief” or “wey dey rule” and “messenger” or “angel.” Archangels na di chief messengers or angels wey dey rule, and dem dey among di angels wey Bible mention pass.
Michael appear for Daniel 10:13, 21; 12:1; Jude 1:9; and Revelation 12:7-9. Na im be di leader of God army of angels wey fight di devil and di fallen angels and drive dem out of Heaven. Na because of dis dem dey see Michael as protector of human beings, and dem dey often show am as warrior for art.
We see Gabriel for Daniel 8:15-26; 9:21-27; and Luke 1:19; 1:26-38. Na one of God main messengers for important matters, as dem show for di Annunciation. Archangels dey receive di greatest divine mysteries and then pass dose mysteries to human minds for way wey easy to understand. For art, dem dey often show Gabriel as e dey blow trumpet, wey represent im work of announcing divine mysteries.
Raphael appear for Tobit 3:17; 5:4-12; 12:15. E follow Tobit son, Tobias, for one dangerous journey, protect am, and heal Tobit blindness. Dem know am as person wey dey heal and guide. One tradition wey come later connect am with di stirring of di water wey dey heal for di Pool of Bethesda for John 5:7. For art, e dey hold staff and/or fish, as dem describe for Tobit.
Di Archangels resemble Guardian Angels, but dem no dey serve only one person. Dem dey serve plenty people as God command, and dem dey carry out di most important missions directly to serve human beings. Di three Archangels wey Scripture mention by name appear to be examples of di whole kwaya of di Archangels. So, we must see di work of Gabriel, Michael, and Raphael as work wey represent wetin all these beings dey do. Na dem dey announce divine mysteries, protect against evil, heal body and soul, and give di surest guidance all through life.
Angels Wey Dey Guard Person: “Make sure say una no look down on any one of these little ones, because I dey tell una say their angels for heaven dey always look upon di face of My Father wey dey heaven” (Matthew 18:10).
Di Catechism of di Catholic Church talk about Guardian Angels say, “From when human life begin reach death, their watchful care and prayers on our behalf dey surround am. ‘Beside each believer, one angel dey stand as protector and shepherd wey dey lead am to life.’ Even now for dis earth, Christian life dey share through faith for di blessed company of angels and human beings wey unite in God” (#336).
The idea of Guardian Angels get root for the Greek word ἄγγελος (angelos), wey mean “messenger.” This one show their work as protectors and guides wey dey bring God message and help to human beings. Guardian Angels na the lowest otu angels for the lowest akpako of otu meta, because na dem dey serve human beings most directly, instead of to dey attend to God throne. Saint Thomas Aquinas believe say each person receive im guardian angel the moment wey dem born am, and na only that person dem assign the angel to. E reason say, for Heaven, these angels no go need to do the work of guardian again, so dem go be companions forever. While dem dey this earth, dem dey act as both guardians and shepherds, dey lead us to do wetin God want and dey protect us from evil. Dem dey especially attend to the natural needs of each person, dey work on wetin the body dey crave, the senses, desires, feelings and strong passions, to make the person know wetin God want. The messages wey dem dey give dey within wetin human reasoning fit understand, but the messages from Archangels dey reveal divine mysteries wey human reasoning alone no fit naturally understand.
As dem explain for the chapter before this one, each angel for each otu dey exist outside time. But when dem dey interact with the physical world, dem fit carry out only one mission at a time for one particular place. So, no be every angel for each otu angels fit attend to our personal needs every moment. We fit reason say this one na one of the reasons why each person get im own Guardian Angel, wey im only mission na to dey watch over us without stopping and always dey attend to our needs. When we need greater intervention, our Guardian Angels dey pass our needs to the higher angels and bring dem to come help us.
Na these Guardian Angels the name “angels” fit pass, because the word angel dey describe their work, no be wetin dem be by nature. By nature, dem be pure spirits; their work na to be angels, wey mean messengers. Na only this work dem get, but the higher angels get other work apart from to be only messengers wey dey bring God truth and wetin E want to human beings.
To put everything together, below na how we go arrange the nine otu angels, with short description of each otu:
Akpako Otu Meta Number Three
Seraphim—Dey fix their mind on God love wey dey burn like fire, and dey make am clear
Cherubim—Dey fix their mind on God Wisdom, and dey make am clear
Thrones—Dey fix their mind on God Authority and Justice, and dey make dem clear
Akpako Otu Meta Number Two
Dominions—Dey regulate and share divine authority and work of governance give lower angels
Principalities—Dey guide and oversee lower angels, nations, leaders and large groups of people
Powers—Dey fight spiritual battles and make sure say order dey for the universe
Akpako Otu Meta Number One
Virtues—Dey govern creation, make God miracles show, and strengthen good qualities for human beings
Archangels—Dey reveal deeper divine mysteries, lead, heal and protect
Guardian Angels—Dey protect, guide and pray for each person, dey show how God dey care for each person
Next: Chapter Five—How Human Beings Dey Take Part for the Different Ranks of Heaven
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