Christian angelology

Tradition places seraphim in the highest rank in Christian angelology and in the fifth rank of ten in the Jewish angelic hierarchy. A seminal passage in the Book of Isaiah (Isaiah 6:1–8) used the term to describe six-winged beings that fly around the Throne of God crying "holy, holy, holy". This throne scene, with its triple invocation of holiness, profoundly influenced subsequent theology, literature and art. Its influence is frequently seen in works depicting angels, heaven and apotheosis. Seraphim are mentioned as celestial beings in the non-canonical Book of Enoch and the canonical Book of Revelation.

A cherub, as described by Ezekiel and according to traditional Christian iconography

In the Book of Ezekiel and (at least some) Christian icons, the cherub is depicted as having two pairs of wings, and four faces: that of a lion (representative of all wild animals), an ox (domestic animals), a human (humanity), and an eagle (birds).[13][14] Their legs were straight, the soles of their feet like the hooves of a bull, gleaming like polished brass. Later tradition ascribes to them a variety of physical appearances.[13] In Western Christian tradition, cherubim have become associated with the putto (derived from classical Cupid/Eros), resulting in depictions of cherubim as small, plump, winged boys.[15] St. Thomas Aquinas imagined Satan as a fallen cherub.[16]

Thrones are a class of angels, based on an interpretation of Colossians 1:16.[17] According to 1 Peter 3:21-22, Christ had gone to Heaven and "angels and authorities and powers" had been made subject to him.[18] Pseudo-Dionysius the Areopagite in his work De Coelesti Hierarchia includes the thrones as the third highest of nine levels of angels.[19]

The ophanim refer to the wheels seen in Ezekiel's vision of the chariot (Hebrew merkabah) in Ezekiel 1:15–21. One of the Dead Sea scrolls (4Q405) construes them as angels. These "wheels" have been associated with Daniel 7:9 (mentioned as galgal, traditionally "the wheels of galgallin", in "fiery flame" and "burning fire") of the four, eye-covered wheels (each composed of two nested wheels), that move next to the winged cherubim, beneath the throne of God.

The Dominations[20] (lat. dominatio, plural dominationes, also translated from the Greek term kyriotētes, pl. of kyriotēs, as "Lordships") or "Dominions" are presented as the hierarchy of celestial beings "Lordships" in some English translations of the De Coelesti Hierarchia. The Dominations regulate the duties of lower angels. It is only with extreme rarity that the angelic lords make themselves physically known to humans.

According to The Etymologies of Isidore of Seville, the Virtues are known for their control of the elements. In addition to being the spirits of motion, they also assist in governing nature. They also assist with miracles, as well as encourage humans to strengthen their faith in God.[21]

In The Etymologies of Isidore of Seville, the Powers (lat. potestas (f), pl. potestates) (Greek: ἐξουσίαι) are given their name because they are angels who have power over evil forces, which the angels are able to restrain to keep them from doing harm.[21]

The Principalities (Latin: principatus), also translated as "Princedoms" and "Rulers", from the Greek archai, pl. of archē (see Greek root in Eph 3:10), are the angels that guide and protect nations, or groups of peoples, and institutions such as the Church. The Principalities preside over the bands of angels and charge them with fulfilling the divine ministry. There are some who administer and some who assist.[21]

Paul used the term rule and authority in Ephesians 1:21,[22] and rulers and authorities in Ephesians 3:10.[23]

Guido Reni's archangel Michael (in the Capuchin church of Santa Maria della Concezione, Rome, 1636) tramples Satan.

The word archangel is only used twice in the New Testament: 1 Thessalonians 4:16 and Jude 1:9.

In most Christian traditions Gabriel is also considered an archangel, but there is no direct literary support for this assumption. The term archangel appears only in the singular, never plural, and only in specific reference to Michael.[24][25]

The name of the archangel Raphael appears only in the Book of Tobit (Tobias). Tobit is considered deuterocanonical by Catholics (both Eastern and Western Rites) and Eastern and Oriental Orthodox Christians, as well as Anglicans. The Book of Tobit is not, however, acknowledged by most Protestant denominations. In it Raphael says 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 six.

A fourth archangel is Uriel. Uriel's name is not mentioned in the Western Christian Bible, but plays a prominent role in an apocryphal book read by Anglican and Russian Orthodox Christians, the Second Book of Esdras (fourth Book of Esdras in the Latin Vulgate). In the book, he unveils seven prophecies to the prophet Ezra. He also plays a role in the apocryphal Book of Enoch, which is considered canonical by the Ethiopian Orthodox, Eritrean Orthodox, and Ethiopian Catholic Churches. The Catholic Church generally does not regard Uriel as an angel[26] just as the Book of Enoch is not part of the Catholic Bible used by most Catholics[27] either.

Another possible interpretation of the seven archangels is that these seven are the seven spirits of God that stand before the throne described in the Book of Enoch, and in the Book of Revelation.[28]

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.

An additional angel, Metatron, which entered the Christian tradition via Christian Kabbalah, is described in the Babylonian Talmud as a heavenly scribe and in the Zohar as the king of the angels. The apocryphal Books of Enoch (especially 3 Enoch) tell that Metatron was previously the biblical Enoch, who, upon his ascension to Heaven, was transformed into an archangel and given the name Metatron. He was then bestowed the positions of chief of the archangels, and told the secrets of creation.

An angel comforting Jesus, by Carl Heinrich Bloch, 1865–1879

The angels are the lowest order of celestial beings, and the most recognized. They are the ones most concerned with the affairs of men and women. Within the category of the angels, there are many different kinds, with different functions. The angels are sent as messengers to humanity. Personal guardian angels come from this class (Matthew 18:10).

The angelic choirs circling the abode of God, from Dante's Paradiso, illustrated by Gustave Doré

Personal guardian angels are not of a separate order of angels. It is a common belief among Christians that they are assigned to every human being, Christian or not.[29]