God immediately created various kinds of angelic powers. The difference between them in nature was not the result of different degrees of “cooling” of the Angels in love, as Origen taught. Dionysius the Areopagite systematized the church teaching about the nine ranks of angels. He writes that the Upper World has a hierarchical structure, since not all angelic ranks equally accept divine enlightenment. Lower ranks accept enlightenment from higher ranks. The angelic world is a single whole and, at the same time, a ladder. All Angels, to a certain extent, participate in the Divine and the Light communicated from Him, but the degrees of their knowledge and perfection are not the same.
The angelic hierarchy consists of three triads. The first, highest, is - Seraphim, Cherubim and Thrones. All of them are located in the closest and most immediate proximity to God, “as if on the threshold of the Divinity,” at the Trinity Sanctuary itself. They have access to direct and immediate guidance Divine secrets. They live in indescribable illumination, contemplate God in bright light.
Hexaptera Seraphim(Heb. - flaming, fiery), which are spoken of only by the prophet Isaiah (Isa. 6:2), are flaming with love for God and encourage others to it.
Cherubim(Heb. - chariots) - spiritual creatures that the prophet Ezekiel saw in the images of a man, an ox, a lion and an eagle (Ezek. 1). These symbols mean that Cherubim combine the qualities of intelligence, obedience, strength and speed. Cherubim stand before the throne of God (Rev. 4:6–7). They are the spiritual chariot of the Almighty (Ezek. 1:10) therefore God is called sitting on cherubim (1 Samuel 4:4).
Cherub guarded the entrance to heaven (Gen. 3:24). Images of two Cherubim overshadowed the Ark of the Covenant, the place of the direct presence of God (Ex. 25:18-20). The King of Tire, symbolizing, according to the holy fathers, Satan, is called the overshadowing cherub (Ezek. 28:14), which indicates his initial closeness to God.
The many-eyed Cherubim, according to Dionysius the Areopagite, shine with the light of knowledge of God. They send down wisdom and enlightenment for the knowledge of God to the lower ranks. They are “rivers of wisdom” and “places of God’s rest”; hence some of the Cherubim are called " Thrones", since God Himself rests on them not sensually, but spiritually, with a special abundance of grace.
The middle hierarchy is: Dominance, Strength and Authority.
Dominations (Col. 1:16) rule over the subsequent ranks of Angels. They instruct God-appointed earthly rulers in wise governance. They teach how to control feelings, tame sinful lusts, enslave the flesh to the spirit, and overcome temptations. Powers (1 Pet. 3:22) they work miracles and send down the grace of miracles and clairvoyance to the saints of God. They help people with their work, strengthen them in patience, and bestow spiritual strength and courage. Authorities (1 Pet. 3:22; Col. 1:16) have the power to tame the power of the devil. They ward off demonic temptations from us, protect ascetics, and help them in the fight against evil thoughts. They also have power over the forces of nature, such as wind and fire. (Rev. 8:7).
The lower hierarchy includes: Beginnings, Archangels and Angels.
Beginnings (Col. 1:16) command over the lower Angels, directing their activities to fulfill Divine commands. They are entrusted with managing the Universe, protecting countries, peoples and tribes. They teach earthly authorities to fulfill their duties not for the sake of benefits and personal glory, but to seek in everything the glory of God and the benefit of their neighbors.
Archangels (1 Thess. 4:16) they preach great and glorious things. They reveal the secrets of faith, prophecy and the will of God to people, that is, they are conductors of Revelation.
Angels (1 Pet. 3:22) closest to people. They proclaim the intentions of God, instruct in virtues and holy life. They protect the faithful, keep us from falling, and raise the fallen.
Saint Dionysius the Areopagite is aware of the imperfection of such systematization. He writes: “How many ranks of heavenly beings, what they are and how the secrets of their hierarchy are performed, God alone, the Author of their hierarchy, knows exactly; They also know their own strengths, their light, their sacred and worldly order. And we can be told as much about this as God has revealed to us through them, as those who know themselves.”
St. Augustine argues in a similar way: “I unshakably believe that there are Thrones, Dominions, Principalities and Powers in the heavenly abodes, and that they differ from each other, I undoubtedly maintain; but what they are and how they differ from each other, I don’t know.”
Some holy fathers believe that the nine ranks listed do not cover all existing angelic ranks; there are others that will be revealed only in the Future Age (Eph. 1:21).
The famous Orthodox theologian Archpriest John Meyendorff believes that for Christian tradition the hierarchical structure of the angelic world, proposed by Dionysius the Areopagite, presents great inconveniences. “Old Testament angelology is complex and does not fit into the hierarchy of Dionysius. Thus, Seraphim in the book of the prophet Isaiah is the direct messenger of God (in the system of Dionysius, Seraphim would have to use the underlying hierarchy). The Church honors Archangel Michael as the head of the Heavenly Host (in the Epistle of the Apostle Jude he fights Satan), however, in the system of Dionysius, the archangel rank is one of the lowest in celestial hierarchy" This was noticed by the holy fathers, so they accepted the hierarchy of Dionysius with reservations. Thus, St. Gregory Palamas claims that the Incarnation of Christ violated the original order: in violation of all hierarchical ranks, God sent the Archangel Gabriel, that is, one of the lower Angels, to announce the good news of the Incarnation to the Virgin Mary. Reflecting the same thought, the hymns of the Feasts of the Ascension and Dormition proclaim that the Angels were surprised that the human nature of Christ and the Mother of God “ascends from earth to heaven” completely independently of the angelic hierarchy.
So, it should be borne in mind that the classification of the Heavenly Powers of Dionysius the Areopagite is quite conditional and schematic; it is unable to satisfactorily explain some facts of Revelation and the phenomena of spiritual life. For example, if we strictly follow Dionysius’s scheme, then our communication with God is possible only through Angels. However, in the Holy Scriptures there are any number of examples of people communicating with God without the mediation of Angels.
Archangels
In the canonical books of the Bible, only two names of Archangels are mentioned:
1) Michael(from Hebrew - “who is like God”; Dan. 10:13; Jude 1:9) - Archangel of the ethereal Powers.
2) Gabriel(from Hebrew - “man of God”; Dan. 8:16; Luke 1:19) - a servant of the Divine fortress and a messenger of the mysteries of God.
Four names appear in non-canonical books:
3) Rafail(from Hebrew - “God’s help”; Tob. 3:16) - healer of ailments.
4) Uriel(from Hebrew - “fire of God”; 3 Ezra 4:1) - a servant of Divine love, kindling in the hearts love for God and enlightening with the light of the knowledge of God.
5) Selaphiel(from Hebrew - “prayer to God”) - a minister of prayer who teaches prayer.
6) Jeremiel(from Hebrew - “the height of God”; 3 Ezra 4:36).
In addition, pious tradition speaks of two more Archangels:
7) Yehudiel(from Hebrew - “praise of God”) - an assistant in labor and an intercessor of rewards for those who work for the glory of God.
8) Barachiel(from Hebrew - “blessing of God”) - a servant of God’s blessings.
There is an opinion that seven of them stand before the throne of God. In this sense, the following words from the Revelation of John the Theologian are interpreted: “ Grace and peace be to you from Him who is, and was, and is to come, and from the seven Spirits who are before His throne” (Rev. 1:4). This, of course, is a rather conditional interpretation. The exact meaning of this text is hidden from us.
There are prayers with petitions to each of the Archangels according to their ministry.
1. Holy Archangel Michael, conqueror, conquer my passions.
2. Holy Archangel Gabriel, messenger of God, announce to me the hour of death.
3. Holy Archangel Raphael, healer, heal me from mental and physical illness.
4. Holy Archangel Uriel, enlightener, enlighten my feelings of soul and body.
5. Holy Archangel Jehudiel, glorifier, glorify me with good deeds.
6. Holy Archangel Selafiel, prayer book, pray to God for me, a sinner.
7. Holy Archangel Barachiel, blesser, bless me, a sinner, to see me through my entire life in spiritual salvation.
8. Holy Angel of God, my Guardian, save my sinful soul.
9. O My Most Holy Lady Theotokos, all the Heavenly Powers of the saints Angels and Archangels and all the saints, have mercy on me, help me in this life, in the outcome of my soul and in the Future World. Amen
In the Christian mythological tradition, the hierarchy of angelic beings, developed by Pseudo-Dionysius the Areopagite (5th or early 6th century). Nine angelic ranks are divided into three triads, each of which has some peculiarity.
The first triad - seraphim, cherubim and thrones - is characterized by immediate proximity to God;
The second triad - strength, domination and power - emphasizes the divine basis of the universe and world dominion;
The third triad - the beginnings, the archangels and the angels themselves - is characterized by close proximity to humans.
Pseudo-Dionysius summarized what had been accumulated before him. Seraphim, cherubim, powers and angels are already mentioned in the Old Testament; in the New Testament dominions, principalities, thrones, powers and archangels appear. According to the classification of Gregory the Theologian (4th century), the angelic hierarchy consists of angels, archangels, thrones, dominions, principles, powers, radiances, ascensions and understandings.
According to their position in the hierarchy, the ranks are arranged as follows:
Seraphim - the first
cherubs - second
thrones - third
domination - fourth
strength - fifth
authorities - sixth
beginning - seventh
archangels - eighth
angels - ninth.
Seraphim are angels of love, light and fire. They take up the most high position in the hierarchy of ranks and serve God, taking care of his throne. Seraphim express their love for God by constantly singing psalms of praise. Being the closest creatures to God, seraphim are also considered “fiery”, as they are enveloped in the flame of eternal love.
According to the medieval mystic Jan van Ruijsbroeck, the three orders of seraphim, cherubim and thrones never take part in human conflicts, but are with us when we peacefully contemplate God and experience constant love in our hearts. They generate divine love in people.
Saint John the Evangelist on the island of Patmos had a vision of angels: Gabriel, Metatron, Kemuel and Nathaniel among the seraphim.
Isaiah is the only prophet to mention seraphim in the Hebrew Scriptures (Old Testament) when he recounts his vision of fiery angels above the Throne of God: "Each one had six wings: two covered the face, two covered the feet, and two were used for flight."
Another reference to the seraphim can be considered the book of Numbers, where a reference is made to “fiery serpents.” According to the Second Book of Enoch (apocrypha), seraphim have six wings, four heads and faces.
Lucifer left the rank of seraphim. In fact, the Fallen Prince was considered an angel who outshone all others until he fell from God's Grace.
Cherubim - In Jewish and Christian mythology, guardian angels. The cherub guards the tree of life after Adam and Eve were expelled from paradise. The prophet Ezekiel describes the cherubim that appeared to him in a vision of the temple as follows: “... cherubim and palm trees were made; a palm tree between two cherubs, and each cherub has two faces. On one side a human face is facing the palm tree, on the other side a lion’s face is facing the palm tree..."...
According to the classification of Pseudo-Dionysius, the cherubim, together with the seraphim and thrones, constitute the first triad of the nine angelic orders. Dionysius says: “The name Cherubim signifies their power to know and contemplate God, the ability to receive the highest light and contemplate the Divine splendor at its very first manifestation, their wise art of teaching and communicating to others the wisdom bestowed upon them.”
It is also customary to sometimes consider cherubs to be angels - children. The souls of dead children, who remain little children in heaven. 
Thrones - In the Christian tradition, one of the nine angelic ranks. This is the third rank of the first triad, where he is included along with the seraphim and cherubim. Pseudo-Dionysius reports:
“So, it is right that the highest beings are dedicated to the first of the heavenly Hierarchies, since it has the highest rank, especially since the first Epiphanies and consecrations initially refer to it, as the closest to God, and are called the burning Thrones and the outpouring of wisdom
heavenly Minds because these names express their God-like properties... The name of the highest Thrones means that they
completely free from any earthly attachment and, constantly rising above the earthly, approximately strive for the heavenly, with all their might
motionless and firmly attached to the truly Highest being,
accepting His Divine suggestion in complete dispassion and immateriality; also means that they carry God and slavishly carry out His Divine commands 
Dominions - In Christian mythological ideas, the fourth of the nine angelic ranks, together with the powers and authorities forming the second triad. According to Pseudo-Dionysius, “the significant name of the holy Dominions... means some unslavish and free from any low attachment to the earthly exaltation to the heavenly, not in any way shaken by any violent attraction to anything unlike them, but a dominion constant in its freedom, standing above all humiliating slavery, alien to all humiliation, removed from all inequality to itself, constantly striving for true Dominion and, as much as possible, holyly transforming both itself and everything subordinate to it into perfect likeness, not clinging to anything accidentally existing , but always completely turning to the truly existing and constantly participating in the sovereign Godlikeness" 
Powers - In Christian mythology, one of the nine ranks of angels. Together with dominations and powers, forces constitute the second triad. Pseudo-Dionysius says: “The name of the holy Powers means some powerful and irresistible courage, if possible imparted to them, reflected in all their God-like actions in order to remove from themselves everything that could reduce and weaken the Divine insights bestowed upon them, strongly striving for the imitation of God, not remaining idle from laziness, but steadily looking at the highest and all-strengthening Power and, as far as possible, becoming Her image according to its own strength, completely turned to Her as the source of Power and descending God-like to the lower powers to impart power to them.” 
Powers - In Christian mythological beliefs, angelic beings. According to the Gospels, authorities can be both good forces and minions of evil. Among the nine angelic ranks, the authorities close the second triad, which in addition to them also includes dominions and powers. As Pseudo-Dionysius said, “the name of the holy Powers signifies an order equal to the Divine Dominions and Powers, harmonious and capable of receiving Divine insights, and the structure of premium spiritual dominion, which does not autocratically use the granted sovereign powers for evil, but freely and decently to the Divine as itself ascending , so holyly leading others to Him and, as much as possible, becoming like the Source and Giver of all power and depicting Him... in the completely true use of His sovereign power.” 
Beginnings - In Christian mythology, one of the nine ranks of angels. The Bible says: “For I am convinced that neither death nor life, neither angels nor
Beginnings, neither Powers, nor the present, nor the future... can separate us
from the love of God in Jesus Christ our Lord (Rom. 8.38). By
classification of Pseudo-Dionysius. beginnings are part of the third triad
along with the archangels and the angels themselves. Pseudo-Dionysius says:
“The name of the heavenly Principalities means the God-like ability to command and control in accordance with the sacred order befitting the commanding Powers, both to turn entirely to the Beginningless Beginning, and to others, as is characteristic of the Principality, to guide Him, to imprint in oneself, as far as possible, the image of the inaccurate Beginning, etc. finally, the ability to express His supreme command in the well-being of the commanding Powers..., Archangels and Angels alternately commands over the human Hierarchies, so that the ascent and turning to God, communication and unity with Him, which from God graciously extends to all Hierarchies, is in order, begins through communication and pours out in the most sacred orderly order." 
Archangels - The Word is Greek origin and is translated as “angel leaders”, “senior angels”. The term "Archangels" appears for the first time in Greek-language Jewish literature of pre-Christian times (Greek translation of the Book of Enoch 20, 7) as a rendering of expressions like (" Grand Duke") in the application to Michael of the Old Testament texts (Dan. 12, 1); then this term is perceived by the New Testament authors (Jude 9; 1 Thess. 4, 16) and later Christian literature. According to the Christian heavenly hierarchy, they occupy a place directly above angels. Religious tradition has seven archangels. The main one here is Michael the Archangel (Greek “supreme military leader”) - the leader of the armies of angels and people in their universal battle with Satan. Michael's weapon is a flaming sword.
Archangel Gabriel is best known for his participation in the Annunciation to the Virgin Mary of the birth of Jesus Christ. As a messenger of the hidden secrets of the world, he is depicted with a flowering branch, with a mirror (reflection is also a way of knowledge), and sometimes with a candle inside a lamp - the same symbol of a hidden sacrament. Archangel
Archangel Raphael is known as the heavenly healer and comforter of the afflicted.
Four other archangels are mentioned less frequently.
Uriel is the heavenly fire, the patron saint of those who devoted themselves to the sciences and arts.
Salafiel is the name of the supreme servant with whom prayer inspiration is associated. On icons he is depicted in a prayerful pose, with his hands folded crosswise on his chest.
Archangel Jehudiel blesses ascetics and protects them from the forces of evil. IN right hand he has a golden crown as a symbol of blessing, in his left there is a scourge that drives away enemies.
Barachiel is assigned the role of dispenser of heavenly blessings to ordinary workers, primarily farmers. He is depicted with pink flowers.
The Old Testament legend also speaks of seven heavenly archangels. Their ancient Iranian parallel - the seven good spirits Amesha Spenta (“immortal saints”) finds a correspondence with the mythology of the Vedas. This points to the Indo-European origins of the doctrine of the seven archangels, which in turn correlates with the most ancient ideas of people about the sevenfold structures of being, both divine and earthly 
Both the Greek and Hebrew words for "angel" mean "messenger." Angels often played this role in the texts of the Bible, but its authors often give this term another meaning. Angels are God's incorporeal helpers. They appear as people with wings and a halo of light around their heads. They are usually mentioned in Jewish, Christian and Muslim religious texts. Angels have the appearance of a man, “only with wings and dressed in white robes: God created them from stone”; angels and seraphim - women, cherubim - men or children)<Иваницкий, 1890>.
Good and evil angels, messengers of God or the devil, converge in decisive battle described in the book of Revelation. There may be angels ordinary people, prophets, inspiring good deeds, supernatural bearers of all kinds of messages or mentors, and even impersonal forces, like the winds, cloud pillars or fire that guided the Israelites during their exodus from Egypt. Plague and pestilence are called evil angels. St. Paul calls his illness “the messenger of Satan.” Many other phenomena, such as inspiration, sudden impulses, providences, are also attributed to angels.
Invisible and immortal. According to the teachings of the church, angels are genderless invisible spirits, immortal from the day of their creation. There are many angels, which follows from the Old Testament description of God - “Lord of hosts.” They form a hierarchy of angels and archangels of the entire heavenly army. The early church clearly distinguished nine types, or "orders," of angels.
Angels served as intermediaries between God and his people. The Old Testament says that no one could see God and live, so direct communication between the Almighty and man is often depicted as communication with an angel. It was the angel who prevented Abraham from sacrificing Isaac. Moses saw an angel in a burning bush, although the voice of God was heard. An angel led the Israelites during their exodus from Egypt. At times, the biblical angels appear just like mortals until their true nature is revealed, like the angels who came to Lot before the horrific destruction of Sodom and Gomorrah.
Nameless spirits. Other angels are also mentioned in Scripture, such as the spirit with a fiery sword who blocked Adam's path back to Eden; cherub and seraphim, depicted in the form of thunderclouds and lightning, which recalls the belief of the ancient Jews in the god of thunderstorms; the messenger of God, who miraculously rescued Peter from prison, in addition, the angels who appeared to Isaiah in his vision of the heavenly court: “I saw the Lord sitting on a throne, high and lifted up, and the train of His robe filled the whole temple. Seraphim stood around Him; each of them has six wings; With two he covered his face, and with two he covered his feet, and with two he flew.” 
Hosts of angels appear several times in the pages of the Bible. Thus, a choir of angels announced the birth of Christ. Archangel Michael commanded a large heavenly army in the battle against the forces of evil. The only angels in the Old and New Testaments who have proper names, are Michael and Gabriel who brought Mary the news of the birth of Jesus. Most angels refused to name themselves, reflecting the popular belief that revealing the name of a spirit reduced its power.
Angelic ranks
The Bible speaks of 8 orders of Angels. These are: Archangels, Cherubim, Seraphim, Thrones, Dominions, Principalities, Powers, Powers.
Where does such diversity of the inhabitants of Heaven come from?.. The teachers of the Church thought about this. Origen (III century) suggested that the difference in ranks of Angels is due to their cooling in love for God. The higher the rank, the more faithful and obedient to God the Angel is, and vice versa. However, the Orthodox Church rejected such an interpretation.
St. Augustine (4th century) wrote: “That there are Thrones, Dominions, Principalities and Powers in the heavenly abodes, I unshakably believe, and that they differ from each other, I undoubtedly maintain; but what they are and in what way they differ from each other, I don’t know.”
The most profound and thoughtful work on this topic comes from the pen of the 5th century theologian St. Dionysius the Areopagite. He wrote an essay called “On the Heavenly Hierarchy” and in which the question is clarified - how Angels differ from each other.
St. Dionysius divides all Angels into three triads. Each triad has 3 ranks (in total he has 9 ranks).
The first triad, closest to God, consists of: Cherubim, Seraphim and Thrones.
Second triad: Dominance, Strength, Authority.
Finally, the third triad: Principalities, Archangels, Angels.
St. Dionysius says that the rank of Angel depends on the position in the Heavenly hierarchy, that is, on proximity to the Heavenly King - God.
The highest Angels praise God and stand before Him. Other Angels, whose rank in the Heavenly hierarchy is lower, carry out various tasks, for example, protecting people. These are the so-called ministering spirits.
Work of St. Dionysius is a remarkable achievement of Orthodox mysticism, theology and philosophy. For the first time, a coherent teaching appears, trying to show the principles of God’s interaction with the world through Angelic beings; for the first time, the variety of ranks of Angels mentioned in the Bible was brought into order. However, it should be remembered that the classification of angelic ranks by St. Dionysius is not strictly scientific work- these are, rather, mystical reflections, material for theological reflection. Angelology of St. Dionysius, for example, cannot be used in the study of biblical angelology, since biblical angelology proceeds from different theological principles and develops according to different laws than those of St. Dionysius. However, for the work of a theologian, the system of St. Dionysia is irreplaceable, and here's why: in his work, the Byzantine thinker shows that the closer the Angelic rank is to God, the more he becomes a participant in the blessed Light and grace of God.
Each of the triads of Angels, writes St. Dionysius, has its own general purpose. The first is purification, the second is enlightenment and the third is improvement.
The first triad, the first three highest ranks - Cherubim, Seraphim and Thrones - are in the process of purification from any admixture of something imperfect. Being close to God, in constant contemplation of the Divine Light, they achieve the highest degree of purity and uncloudedness of their angelic spirit, striving to resemble the Absolute Spirit - God. And there is no limit to this perfection. No one else among God’s creations can achieve the dizzying degree of purity in which these Angels reside. Nobody...except Mary of Nazareth - Mother of the Lord Jesus Christ. We glorify her, who bore under our hearts, gave birth, swaddled, and raised the Savior of the world, as “the Most Honest Cherub and the Most Glorious, without comparison, the Seraphim.”
The second triad - Dominance, Strength, Authority - is constantly illuminated by the light of God's Wisdom, and in this there is also no limit for it, for the Wisdom of God is limitless. This enlightenment is not of a mental nature, but of a contemplative nature. That is, the Angels contemplate in awe and amazement the infinite and perfect Wisdom of God.
Finally, the work of the last triad - the Beginnings, Archangels, Angels - is improvement. This is a more understandable and concrete type of service for us. These Angels, connected to God's perfection and His will, convey this will to us and thus help us improve.
St. Dionysius also emphasizes the fundamental difference in the characteristics of the natures of the Angels that make up different triads. If the angelic nature of the first, highest, triad can be described as light and fire, then in the second, Dionysius notes power and material characteristics, and the third triad is understood completely as serving the will of God addressed to the world.
St. Dionysius defined not only the general ministry of the triads of Angels, but also the specific ministry of each of the nine ranks.
And the very name of the rank will help us find out what kind of service they perform.
Thus, the name Seraphim, which is borne by the highest Angels, is translated in Hebrew as “flaming,” and the name Cherub means “an abundance of knowledge or outpouring of wisdom” (St. Dionysius the Areopagite). Finally, the name of the third rank of the first triad - Thrones - means Angels removed from everything earthly, and shows us the desire of these Angels to “clean motionlessly and firmly” to the Lord.
Accordingly, one can understand the properties and qualities of the other two angelic triads.
Dominions - instruct earthly rulers to wise governance.
Powers work miracles and send down the grace of miracles to the saints of God.
Authorities have the power to tame the power of the devil. They reflect all our temptations and also have power over the elements of nature.
Principles - govern the universe, the laws of nature, protect peoples, tribes, countries.
Archangels preach the great and glorious Mysteries of God. They are the conductors of God's revelation.
Angels are present with every person, they inspire spiritual life and preserve them in everyday life.
Of course, the opinion of St. Dionysius should not be considered indisputable. In the holy fathers (and even in St. Dionysius himself) we come across the idea that there are many more angelic orders than nine, their ministries are more varied than those listed above, but this is not revealed to us. System of St. Dionysius is only an introduction to angelology, a starting point for further theological studies of these issues.
The Great John of Damascus, who himself greatly appreciated the work of St. Dionysius, summed up his opinion Orthodox Church on this issue: “Whether they are essentially equal or different from each other, we do not know. Only God, who created them, knows, and He knows everything. They differ from each other in light and position; or, having a degree according to the light, or according to the degree participating in the light, and enlighten each other due to the superiority of rank or nature. But it is clear that the higher Angels communicate both light and knowledge to the lower ones.”
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Thrones, Seraphim and Cherubim are the main angelic ranks. Their representatives occupy dominant positions in the heavenly hierarchy. Find out what they are responsible for and what functions they perform.
In the article:
Thrones, Seraphim and Cherubim in various sources
Cherubim - the second highest angelic rank
Cherubim occupy second place in the angelic hierarchy, after Seraphim. According to the Book of Genesis, one of them guards the entrance to Eden with a fiery sword. He was appointed to the position of guard after his expulsion Adam and Eve. Israel's King David describes the cherubim as God's vehicle. It is unknown whether they were harnessed to his chariot or carried God in some other way, since the surviving saying of David does not reveal this secret:
... sat on the cherubs and flew away.
In the Old Testament there is also a frequent epithet describing God - “seated on cherubim.” According to legend, when Pharaoh was persecuting the Jews, God took Cherubim from one of the wheels of his throne and flew on it to save the chosen people. In addition, there is another function of these representatives of one of the highest angelic ranks. Near the throne of God and in the world of people they sing, glorifying him. According to the apocrypha, they are busy chanting together with phoenixes and seraphim.
As one of the highest angels, Cherubim are carriers of divine wisdom. They spread knowledge about God among people, guide them on the right path and help them develop the qualities necessary for a God-fearing person. Cherubim are also dedicated to enhancing the education of other divine entities when necessary.
According to Jewish beliefs, Cherubim were created on the third day of Creation. However, according to Jewish legends, they became the first living creatures to inhabit the deserted world. According to the Talmud, the first creatures were man, bull, eagle and lion. They stayed for some time near the throne of God. Ezekiel later advised him to replace the bull with a cherub so that the bull would not be a living reminder of the times when the Jews worshiped the Golden Calf.
Detailed text description appearance Cherubs don't exist. However, they were repeatedly depicted in icons and sculpture. Only their faces and wings are visible to people's eyes. Unlike Seraphim, Cherubim never hide their faces. According to the prophecies of Ezekiel, they do not have the same face. Moreover, one of them is human, and the second is lion. Earlier texts describe the Cherubim as beings with four faces, and sometimes even appearing in the form winged bulls. The structure of their faces, different from human ones, is also noted. Medicine calls such defects in people cherubism.
The Talmud mentions that statues of Cherubim stood only in the very first temple. When the pagans saw them during its destruction, they began to mock the believers, calling them worshipers of statues. Therefore, Cherubim were not depicted in the form of sculptures in the future. They could only be seen in the wall paintings of temples.
According to Jewish traditions, during sleep the human body tells the soul about everything that has been done during the day. The soul transmits information to the spirit, he - to the angel, the angel - to the archangel, the archangel - to the Cherubim, and the Cherubim tells everything to the Seraphim, and the Seraphim reports to God. Accordingly, the Seraphim are the direct superiors of the Cherubim, their intermediaries in communication with God. Kabbalah says that the chief among the Cherubim is an angel who bears the name Cherubiel.
Mural “Cherub” of the Church of Martin the Confessor in Alekseevskaya Novaya Sloboda (Moscow).
The Midrash says that it is not the Cherub who bears God, but God who bears him. It does not contain anything material; God sits on the Cherub, observing what is happening in the world. The same source gives two names for the Cherubim - Tetragrammaton and Elohim. According to legend, these are parts of the true name of God.
In the Christian tradition, Cherubim are considered angels singing in honor of the Lord, as well as bearers of his intelligence and wisdom. According to biblical descriptions, they have twelve wings. Astrologers associate the number of Cherubim wings with the number of Zodiac signs. In addition, there is a connection with the number of hours in half of the earth’s day.
Later, John Chrysostom wrote that Cherubim consist entirely of eyes - their entire body is covered with them. Perhaps that is why they hide it under their wings. John Chrysostom saw in such a structure a symbol of wisdom. According to him, through the Cherubim God's mind looks at the world.
Some theologians, for example, Thomas Aquinas and Theodore the Studite, call the Cherubim representatives of the highest angelic power. In their opinion, they occupy first place in the divine hierarchy, and Seraphim - second. In Orthodox worship there is a special prayer called the Cherubic song.
What place do Thrones occupy in the heavenly hierarchy?
According to the Holy Scriptures, Thrones have this name for a reason. God sits on them from time to time, pronouncing His Judgment. According to some legends, Thrones also serve as a vehicle for God, which is why they are sometimes called God-bearing.
Image of thrones on a fresco of the Church of St. John the Baptist in Kratovo, Macedonia.
Representatives of this angelic order serve as the throne of the Lord. They occupy third place among the angelic ranks, subordinate to the Seraphim and Cherubim. All other angelic ranks are subordinate to the Thrones and higher angels.
Thrones perform not only the functions of transport and the divine throne. With their help, God carries out his judgment on angels and people. Thrones also deal with human courts, helping rulers, judges, leaders who carry out their duties on different levels, on various scales.
The thrones are depicted as wheels of fire with eyes on the rims. They have four wings. Initially, Cherubim were depicted in this form, but later their appearance became closer to the Seraphim, and wheels of fire were their attributes for some time. At the same time, the true appearance of the Thrones was revealed to people. In Jewish culture, the third rank is called the Wheels, or Ophanim.
Having created people in His image and likeness, the Lord introduced into their lives many elements inherent in the Heavenly Kingdom. One of them is the hierarchy inherent in both human society and the world of angels ─ disembodied forces surrounding the Throne of God. The position of each of them depends on the significance of the mission he performs. Our article will discuss how many angelic ranks there are in the Christian religion, and what are the characteristics of each of them.
Messenger of God
Before starting a conversation about the angelic ranks and tracing the differences between them, we should dwell on who the angels are and what their role is in the existing world order. This very word, which came to us from Greek language, translated as “messenger” or “messenger”.
In all Abrahamic religions, that is, those that recognize the union concluded by Patriarch Abraham with God, and this is Christianity, Islam and Judaism, the angel is presented as an incorporeal being, but at the same time possessing reason, will and consciously choosing the path of serving God. IN fine arts A tradition has developed of giving angels the appearance of anthropoform (human-looking) creatures endowed with wings.
Angels and Demons
According to the Holy Scriptures, angels were created by God even before He created the visible world, and carried within them only a good beginning. But later, some of them, filled with pride, fell away from their Creator and were cast out of Heaven for this. Those who, remembering their true purpose, remained faithful to the Lord (they are usually called “bright angels” in contrast to demons ─ “angels of darkness”), became His faithful servants. In each of these opposing groups there is a certain hierarchy of angelic ranks.
Teachings of an unknown theologian
The correspondence of ethereal forces to one or another level of the hierarchical ladder leading to the Throne of God has been the subject of study by many outstanding theologians of past centuries. In Christianity, it is customary to distribute the ranks of angels in accordance with the classification, the author of which was an unknown theologian who lived at the turn of the 5th and 6th centuries and went down in history under the name of Pseudo-Dionysius the Areopagite. So unusual name he received due to the fact that for a long time his works were erroneously attributed to the Greek philosopher and thinker of the 1st century, Dionysius the Areopagite, who, according to legend, was a disciple of the Apostle Paul.
From the system proposed by Pseudo-Dionysius, which the author based on the texts of the Holy Scriptures, it follows that the entire world of light spirits is divided into three groups, or triads, each of which is, in turn, made up of three certain types disembodied servants of God. The angelic ranks are distributed by the author in a strict hierarchy, illustrating the meaning of each of them.
His work, on which many outstanding theologians of subsequent centuries relied, was called the “Treatise on the Heavenly Hierarchy,” and the system proposed in it became known as the “Nine Orders of Angels.” Based on the system proposed in it, today the entire hierarchy of angelic ranks in Orthodoxy, as well as most western directions Christianity. For almost one and a half millennia it remains dominant.
Higher ranks of ethereal forces
According to this teaching, the highest level of the nine ranks of angels is occupied by spirits called seraphim, cherubim and thrones. The seraphim are considered the closest of them to God. The Old Testament prophet Isaiah likens them to fiery figures, which explains the origin of this word, translated from Hebrew as “fiery.”
The seraphim, who constitute the highest rank of angels, are followed by the cherubim. They are the main intercessors of the human race before God and prayer books for the salvation of the souls of the departed. That is why they have a name translated from Hebrew as “intercessor.” Sacred tradition tells of them as the guardians of the Heavenly Book of Knowledge, possessing such extensive information about everything in the world that the human mind cannot contain it. Their most important property is the ability to help people on the path of gaining knowledge and vision of God.
Heavenly support of earthly rulers
And finally, another angelic rank included in the highest triad - thrones. The name of the group of these disembodied spirits comes from the fact that it was they who were given the grace of God to support earthly rulers and help them carry out just judgment over their people. In addition, the peculiarity of thrones is that the Creator was pleased to embed in them the knowledge of the paths along which human society is destined to move and develop.
It is generally accepted that thrones never interfere in human conflicts, but at the same time they are close to us, helping us gain spiritual insight and be filled with love for God. All representatives of the first highest triad are capable of entering into direct communication with a person.
Bearers of wisdom and creators of good endeavors
The middle triad is opened by the angelic rank ─ dominion. This, according to the classification of Pseudo-Dionysius the Areopagite, is the fourth rank of angels. They embody the freedom that underlies the life of the entire visible world and is proof of their boundless and sincere love for the Creator. Dominions, like thrones, are in constant interaction with earthly rulers, giving them wisdom and directing their thoughts only to good endeavors.
In addition, these servants of God help people overcome the impulses of passion that overwhelm them and fight the temptations of the flesh, not allowing it to dominate the spirit. Dominions got their name due to the fact that they are entrusted with the control of all other angels, whose position on the hierarchical ladder is lower.
Executors of the Creator's will
The next stage of the middle triad is occupied by forces. From the treatise of Pseudo-Dionysius it is known that this category consists of angels, gifted with an indestructible divine fortress and capable of fulfilling the will of their Creator in the blink of an eye. They are the conductors of God’s grace, given to people through their prayers and petitions.
All the miracles that the Lord shows to his children occur with their direct participation. Being conductors of divine energy, the powers bring pious Christians deliverance from ailments and the fulfillment of their deepest desires. They also help the chosen sons of God to see the future. An important feature of the powers is the ability to strengthen a person’s spirit, give him courage and ease grief. Thanks to the angels standing on this ─ fifth hierarchical level, people cope with their life problems and overcome adversity.
Fighters against dark forces
They complete the middle triad of power. They are entrusted with an extremely important mission - to keep the keys to the dungeon in which the devil is imprisoned, and to put obstacles in the way of his countless army. They protect the human race from demonic obsessions and help fight temptations sent by the enemy of the human race.
Without ceasing the fight against the fallen angels, who are the embodiment of evil, the authorities at the same time protect pious people, confirming them in virtue and filling their hearts with love for God. They are entrusted with the responsibility of driving away bad thoughts from them, strengthening them in good intentions, and escorting those who have succeeded in serving God after death to the Kingdom of Heaven.
Patrons of nations and kingdoms
At the lowest level of the hierarchical ladder of angelic ranks are the last three categories of disembodied spirits, the eldest of which are the beginnings. They represent an invincible legion of defenders of the faith. The principles received their name due to the mission entrusted to them to lead the remaining two categories of angels and direct their labors to fulfill the will of God.
In addition, principles have another important purpose - to manage the construction of hierarchies among people. It is believed that none other than the beginnings invisibly anoint earthly monarchs to the kingdom and bless rulers of other ranks. In this regard, it is generally accepted that the Lord sends an angel of this category to each people, called to protect them from troubles and shocks. The basis for such a judgment may be the words Old Testament prophet Daniel about the angels of the Judean and Persian kingdoms, making sure that the rulers anointed by them were zealous not for personal wealth, but for increasing the glory of God.
The world of angels and archangels
And finally, the representatives of the last two groups who are closest to people are the archangels and angels. The word archangel translated from Greek means “great messenger.” In most cases, it is through his prophecies that people learn the will of the Creator. An example is the good news brought by the Archangel Gabriel to the Most Pure Virgin Mary. Archangels sometimes become the watchful guards of the Lord. In this regard, it is enough to recall the Archangel Michael, who blocked the entrance to Eden with a flaming sword.
The lowest ranks of the heavenly hierarchy are angels. They can also be called the disembodied spirits closest to people, helping in Everyday life. The Holy Church teaches that at baptism, the Lord sends a special guardian angel to each person, protecting him throughout his subsequent life from spiritual falls, and if they occur, guiding him on the path of repentance, regardless of the severity of the sins committed.
Depending on how rich you are spiritual world a person, no matter how strong his faith in God is and what his purpose in life is, he can be under the tutelage of not one angel, but several, or even have direct communication with the archangels. It is important to remember that the enemy of the human race does not cease to tempt people and turn them away from serving the Creator, therefore angels and archangels, until the end of time, will be next to those in whose hearts the fire of faith burns, and protect them from the attacks of dark forces.