Of Angels and Order
Tuesday, 23 August 2005
Recently, I have been asked about angels, and after having overheard some evangelical Christians musing at Borders saying that the hosts of angels were not integral to belief, I feel compelled to put some information on these species for others to review.
Referred to in Hebrew as mal’ak and in Greek angelos, or messenger, their function is immediately recognised in Judeo-Christian literature and tradition as being the functionaries of the Divine. Yahweh had created them in the same breath that he formed the cosmos, with his creative Word. Hence, they share in his life by being subject to him, and act according to his will. Biblical, post-biblical and extra-biblical sources form our present speculative philosophy known as angelogy, and Thomas Aquinas summarily formulated much of our accepted notions of the Christian understanding of these supernatural beings. Today, influence from other folk traditions and cultures have added to the spectrum of angelogy, but I am only concerned with the Christian reality and perspective.
Angels as divine functionaries are sent to proclaim the birth of children and their
destiny (Genesis 16:11, 18:9-15, Judges 13:3-5, Luke 1:11-20), but also intercede before Yahweh and intervene in human affairs (Genesis 22:11, 48:16, Exodus 14:19, Psalm 91:11), act as executioners of divine judgement (2 Samuel 24:16, 2 Kings 19:35, Ezekiel 9:1-2), form the heavenly court (1 Kings 22:19, Isaiah 6:1-13, Revelations 5:11), are sometimes called “sons of God” (Genesis 6:1-4, Job 38:7) and “holy ones”, as guides of Israel (Exodus 23:20, 33:2) and helper (Matthew 4:11, Luke 22:43, Tobit 5:4), directors (Acts 8:26), liberators (Acts 12:7), proclaimers (Matthew 28:1-7), and as part of the heavenly court at the Last Judgment (Matthew 13:39-41, 25:31-46). Jesus spoke of angels himself (Luke 12:8-9), and all these correspond to the Jewish beliefs of his time, except for the Sadduccees, who denied the existence of angels. Those Christians I overheard, might very well be their philosophical descendents.
The celestial hierarchy of angels vary among early Christian and rabbinical sources. Among those who described the order of angels were Ambrose, Jerome, Pope Gregory the Great, Isidore of Seville, John of Damascus, and Dionysius the Areopagite. In the middle ages, their influence extended into the work of Albert Magnus, Peter Lombard, Bonaventure, Duns Scotus, and of course, Thomas Aquinas.
1. Seraphims – these are described in Isaiah 6:2-7, which surround the throne of Yahweh and call out to each other, “Holy, holy, holy is the Lord of hosts; the whole earth if full of his glory!” which we hear also in the very beginning of the catholic Eucharistic liturgical prayer.
2. Cherubim – mentioned in Genesis 3:2-4 and Ezekiel 28:14 as attendants of Yahweh, who expelled Adam and Eve from the garden of Eden, and are found on the Mercy Seat on the Ark of the Covenant (Exodus 25:18-22).
3. Thrones – as Paul describes them in Colossians 1:16, which Dionysius says are through them that God brings his justice to bear upon us. The dominant character is steadfastness, and Jewish legend number 70 such beings, some of whom are among the fallen ones.
4. Dominions – also known as dominations, which are named by Dionysius as those who regulate angelic duties and through them the majesty of Yahweh is manifested, and as such their symbols are sceptres and orbs.
5. Virtues – are regarded in Jewish lore as the principal workers of miracles on earth, and dressed in “white robes” the two angels standing at the moment of Jesus’ ascension in heaven are traditionally regarded as virtues (Acts 1:10).
6. Powers – also mentioned in Colossians 1:16 as part of God’s creation in Christ, they are described by Dionysius as the holy ones who fight against the rule of evil in the world, and according to Gregory the Great, preside over the demons. In Ephesians 6:12, Paul describes them as “the cosmic powers of this present darkness, against the spiritual forces of evil in the heavenly places”. But Paul also affirms that these cannot “separate us from the love of God in Jesus Christ our Lord” (Romans 8:38-39).
7. Principalities – are described as protectors of religion, by watching over the leaders of people and inspire them to make right decisions. They are also linked with evil (Ephesians 6:12, 2:2), and is translated from the Greek archai into rulers in English.
8. Archangels – are those who bear the divine decrees and in Jude 9, are described as one “contended with the devil” (over the body of Moses), whereas in 1 Thessalonians 4:16, as the one to sound the trumpet to herald the return of the
Lord from the heavens. Gabriel assists Daniel in his visions (Daniel 8:15, 9:21), Mary of her motherhood role (Luke 1:11, 1:26), Raphael as one who stands in the presence of Yahweh (Tobit 12:12, 15), and 1 Enoch lists all seven as Uriel, Raguel, Michael, Seraqael, Gabriel, Haniel, and Raphael. Bear in mind that El is the name of the Most High, Yahweh. They are also named in apocalyptic writings such as 2 Esdras 4:1 and 10:28, and their feast day is celebrated on 29 September.
9. Angels – Few of them are truly named, and Satan (the Adversary) is one of them. These perform many functions as divine agents: execute judgment, lead, protect, heal, intercede, etc. They also guard all humans, and each human is assigned one (Matthew 18:10, Acts 12:15). The feast of Guardian Angels is October 2 in the Roman calendar.
Recently, I have been asked about angels, and after having overheard some evangelical Christians musing at Borders saying that the hosts of angels were not integral to belief, I feel compelled to put some information on these species for others to review.
Referred to in Hebrew as mal’ak and in Greek angelos, or messenger, their function is immediately recognised in Judeo-Christian literature and tradition as being the functionaries of the Divine. Yahweh had created them in the same breath that he formed the cosmos, with his creative Word. Hence, they share in his life by being subject to him, and act according to his will. Biblical, post-biblical and extra-biblical sources form our present speculative philosophy known as angelogy, and Thomas Aquinas summarily formulated much of our accepted notions of the Christian understanding of these supernatural beings. Today, influence from other folk traditions and cultures have added to the spectrum of angelogy, but I am only concerned with the Christian reality and perspective.Angels as divine functionaries are sent to proclaim the birth of children and their
destiny (Genesis 16:11, 18:9-15, Judges 13:3-5, Luke 1:11-20), but also intercede before Yahweh and intervene in human affairs (Genesis 22:11, 48:16, Exodus 14:19, Psalm 91:11), act as executioners of divine judgement (2 Samuel 24:16, 2 Kings 19:35, Ezekiel 9:1-2), form the heavenly court (1 Kings 22:19, Isaiah 6:1-13, Revelations 5:11), are sometimes called “sons of God” (Genesis 6:1-4, Job 38:7) and “holy ones”, as guides of Israel (Exodus 23:20, 33:2) and helper (Matthew 4:11, Luke 22:43, Tobit 5:4), directors (Acts 8:26), liberators (Acts 12:7), proclaimers (Matthew 28:1-7), and as part of the heavenly court at the Last Judgment (Matthew 13:39-41, 25:31-46). Jesus spoke of angels himself (Luke 12:8-9), and all these correspond to the Jewish beliefs of his time, except for the Sadduccees, who denied the existence of angels. Those Christians I overheard, might very well be their philosophical descendents.The celestial hierarchy of angels vary among early Christian and rabbinical sources. Among those who described the order of angels were Ambrose, Jerome, Pope Gregory the Great, Isidore of Seville, John of Damascus, and Dionysius the Areopagite. In the middle ages, their influence extended into the work of Albert Magnus, Peter Lombard, Bonaventure, Duns Scotus, and of course, Thomas Aquinas.
1. Seraphims – these are described in Isaiah 6:2-7, which surround the throne of Yahweh and call out to each other, “Holy, holy, holy is the Lord of hosts; the whole earth if full of his glory!” which we hear also in the very beginning of the catholic Eucharistic liturgical prayer.
2. Cherubim – mentioned in Genesis 3:2-4 and Ezekiel 28:14 as attendants of Yahweh, who expelled Adam and Eve from the garden of Eden, and are found on the Mercy Seat on the Ark of the Covenant (Exodus 25:18-22).
3. Thrones – as Paul describes them in Colossians 1:16, which Dionysius says are through them that God brings his justice to bear upon us. The dominant character is steadfastness, and Jewish legend number 70 such beings, some of whom are among the fallen ones.
4. Dominions – also known as dominations, which are named by Dionysius as those who regulate angelic duties and through them the majesty of Yahweh is manifested, and as such their symbols are sceptres and orbs.
5. Virtues – are regarded in Jewish lore as the principal workers of miracles on earth, and dressed in “white robes” the two angels standing at the moment of Jesus’ ascension in heaven are traditionally regarded as virtues (Acts 1:10).
6. Powers – also mentioned in Colossians 1:16 as part of God’s creation in Christ, they are described by Dionysius as the holy ones who fight against the rule of evil in the world, and according to Gregory the Great, preside over the demons. In Ephesians 6:12, Paul describes them as “the cosmic powers of this present darkness, against the spiritual forces of evil in the heavenly places”. But Paul also affirms that these cannot “separate us from the love of God in Jesus Christ our Lord” (Romans 8:38-39).
7. Principalities – are described as protectors of religion, by watching over the leaders of people and inspire them to make right decisions. They are also linked with evil (Ephesians 6:12, 2:2), and is translated from the Greek archai into rulers in English.
8. Archangels – are those who bear the divine decrees and in Jude 9, are described as one “contended with the devil” (over the body of Moses), whereas in 1 Thessalonians 4:16, as the one to sound the trumpet to herald the return of the
Lord from the heavens. Gabriel assists Daniel in his visions (Daniel 8:15, 9:21), Mary of her motherhood role (Luke 1:11, 1:26), Raphael as one who stands in the presence of Yahweh (Tobit 12:12, 15), and 1 Enoch lists all seven as Uriel, Raguel, Michael, Seraqael, Gabriel, Haniel, and Raphael. Bear in mind that El is the name of the Most High, Yahweh. They are also named in apocalyptic writings such as 2 Esdras 4:1 and 10:28, and their feast day is celebrated on 29 September.9. Angels – Few of them are truly named, and Satan (the Adversary) is one of them. These perform many functions as divine agents: execute judgment, lead, protect, heal, intercede, etc. They also guard all humans, and each human is assigned one (Matthew 18:10, Acts 12:15). The feast of Guardian Angels is October 2 in the Roman calendar.
