Angelic ranks

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Angels are well-grounded in Scripture and the Church. However, I have never been sure about the ranking of angels into orders of Seraphin, Archangels, etc. Are there really such rankings and what is the source of this knowledge? Is it a pius tradition or is there some scriptural basis for this?
 
I have a book called “A Dictionary of Angels” that has different versions of the list of the “Orders of the Celestial Hierarchy” by the following:

St. Ambrose
St. Jerome
Gregory the Great
Pseudo-Dionysius
Constitutions of the Apostles
Isidore of Seville
Moses Maimonides
The Zohar
Maseket Azelut
John of Damascus
Berith Menucha
Dante
Barrett, The Magus

I will try to get them typed out later today, or, upload a scan somewhere. (Unless someone else beats me to it! 😉 )
 
THE ORDERS OF THE CELESTIAL HIERARCHY
According to Various Sources and Authorities

ST. AMBROSE (in Apologia Prophet David, 5)
  1. Seraphim
  2. Cherubim
  3. Dominations
  4. Thrones
  5. Principalities
  6. Potentates (Powers)
  7. Virtues
  8. Archangels
  9. Angels
ST. JEROME
  1. Seraphim
  2. Cherubim
  3. Powers
  4. Dominions (Domination)
  5. Thrones
  6. Archangels
  7. Angels
GREGORY THE GREAT (in Homilia)
  1. Seraphim
  2. Cherubim
  3. Thrones
  4. Domination
  5. Principalities
  6. Powers
  7. Virtues
  8. Archangels
  9. Angels
PSEUDO-DIONYSIUS
(in Celestial Hierarchy; also Thomas Aquinas in Summa Theologica)
  1. Seraphim
  2. Cherubim
  3. Thrones
  4. Dominations
  5. Virtues
  6. Powers
  7. Principalities
  8. Archangels
  9. Angels
CONSTITUTIONS OF THE APOSTLES
(in Clementine Liturgy of the Mass)
  1. Seraphim
  2. Cherubim
  3. Aeons
  4. Hosts
  5. Powers
  6. Authorities
  7. Principalities
  8. Thrones
  9. Archangels
  10. Angels
  11. Dominions
ISIDORE OF SEVILLE (in Etymologiarum)*
  1. Seraphim
  2. Cherubim
  3. Powers
  4. Principalities
  5. Virtues
  6. Domination
  7. Thrones
  8. Archangels
  9. Angels
  • Note: in Isidore of Seville’s De Ordine Creaturarum: only 7 orders are listed: and the sequence runs thus: 1. Thrones: 2. Dominations 3. Principalities: 4. Potentates (Powers): 5. Virtues: 6. Archangels: 7. Angels. The Seraphim are not given; the Cherubim are mentioned in a footnote.
MOSES MAIMONIDES (in Mishne Torah)
  1. Chaioth ha-Qadesh
  2. Auphanim
  3. Aralim (Erelim)
  4. Chashmalim
  5. Seraphim
  6. Malachim
  7. Elohim
  8. Bene Elohim
  9. Kerubim
  10. Ishim
THE ZOHAR (Exodus 43a)
  1. Malichim
  2. Erelm
  3. Seraphim
  4. Hayyoth
  5. Ophanim
  6. Hamshalim
  7. Elim
  8. Elohim
  9. Bene Elohim
  10. Ishim
MASEKAT AZILUT’
  1. Seraphim
  2. Ofanim
  3. Cherubim
  4. Shinnanim
  5. Tarshishim
  6. Ishim
  7. Hashmallim
  8. Malakim
  9. Bene Elohim
  10. Arelim
BERITH MENUCHAT
  1. Arelim
  2. Ishim
  3. Bene Elohim
  4. Malakim
  5. Hashmallim
  6. Tarshishim
  7. Shinnanim
  8. Cherubim
  9. Ofanim
  10. Seraphim
t It will be observed that in the Berith Menucha list, the Seraphim are naked last (and 10th). The chiefs of the order here are: 1. Michael for Arelim; 2. Zephaniah for (shim; 3. Hofniel for Bene Elohim; 4. Urie1 for Malakim; 5. Hashmal for Hashmallim; 6. Tarshish for Tarshishim; 7. Zadkiel for Shinnanim; 8. Cherub for Cherubim; 9. Raphael for Ofanim; 10. Jehoel for Seraphim.

JOHN OF DAMASCUS (De Fide Orthodoxa)
  1. Seraphim
  2. Cherubim
  3. Thrones
  4. Dominions
  5. Powers
  6. Authorities (Virtues)
  7. Rulers (Principalities)
  8. Archangels
  9. Angels
DANTE*
  1. Seraphim
  2. Cherubim
  3. Thrones
  4. Dominations
  5. Virtues
  6. Powers
  7. Archangels
  8. Principalities
  9. Angels
BAASAR THE MAGUS
  1. Seraphim
  2. Cherubim
  3. Thrones
  4. Dominations
  5. Powers
  6. Virtues
  7. Principalities
  8. Archangels
  9. Angels
  10. Innocents
  11. Martyrs
  12. Confessors
The erelim and the ishim are sometimes considered the same
[Rf. Revelation of Moses in M. Gaster, Studies and Texts in Folklore, pp. 128-129.]
The erelim are derived from Isaiah 33:7.
The elim are derived from Exodus 15:27 and Ezekiel 32:21.

The erelim and the ishim are sometimes con¬sidered the same Rf. Revelation of Moses in M. Gaster, Studies and Texts in Folklore, pp. 128-129.1
The erelim are derived from Isaiah 33:7. The elim are derived from Exodus 15:27 and Ezekiel 32:21.
  • The chiefs of the orders given in Mast ha Azilut are 1. Shemuel (Kemuel or Jehoel) for Seraphim; 2. Raphael and Ofaniel for Ofanim; 3. Cherubiel for Cherubim; 4. Zedekiel (Zadkiel) and Gabriel for Shinnanim; 5. Tarshiel and Sabriel for Tarshishim; 6. Zephaniel for Ishim; 7. Hashmal for Hashmallim; 8. Uzziel for Malakim; 9. Hofnicl for Bene Elohim; 10. Michael for Arelim.*
 
The Catholic Encyclopedia notes that there are (as Miserissima notes) several proposed orders.

The three most common are from St. Gregory (the Great), St. Dionysius, and St. Thomas Aquinas. In the Summa Theologica (1108), Aquinas seems to have attempted to reconcile the differences between Gregory & Dionysius’ orders.

St. Gregory the Great

  1. *]Seraphim
    *]Cherubim
    *]Thrones
    *]Dominations
    *]Principalities
    *]Powers
    *]Virtues
    *]Archangels
    *]Angels

    St. Dionysius (the Pseudo-Areopagite)

    1. *]Seraphim
      *]Cherubim
      *]Thrones
      *]Virtues
      *]Dominations
      *]Powers
      *]Principalities
      *]Archangels
      *]Angels

      St. Thomas Aquinas

      1. *]Seraphim
        *]Cherubim
        *]Thrones
        *]Dominations
        *]Virtues
        *]Powers
        *]Principalities
        *]Archangels
        *]Angels

        Chris
 
I appreciate your efforts and have learned that there are different rankings/lists of angelic types. That there are angels, I have no doubt. But, the rankings suggested seem to be more a product medieval scholasticism rather than a doctrine or reality grounded in any scriptural or theological argument. Assertion just is not argument or analysis. The differences in the rankings suggest to me that these are more the product of a particular (hence contingent) philosophical or theological mind set than anything else. This is not a question of faith or morals of course. At best it is a question for speculative theology. Still, my question remains, why the many lists given in these postings and what is the basis for such fine tuning of angelic ranks? If one list is accurate or true (more or less), how are we to know? Is there any evidence that there any angelic rank-ordering at all? Is there any authoritative teaching in this matter?
 
In my first post that link does have verses from Scripture.

And in this link there is even more verses showing the Nine Choirs of Angels and where to find them in Scripture. There is not enough room here to place them all.

1 Thess. 4:16 – “For the Lord himself will descend from heaven with a cry of command, with the archangel’s call, and with the sound of the trumpet of God. And the dead in Christ will rise first…”

**1 Peter 3:22 **– “who has gone into heaven and is at the right hand of God, with angels, powers and virtues subject to him.”

Col. 1:16 – “For in him were created all things in heaven and on earth, the visible and the invisible, whether** thrones **or dominions or principalities or powers; all things were created through him and for him.”

Gen. 3:24 – “When he expelled the man, he settled him east of the garden of Eden; and he stationed the cherubim and the fiery revolving sword, to guard the way to the tree of life.”

**Gen. 3:1-15; Rev. 12:3-4,7-9,12-13,15,17; 20:2 **– suggests that Satan is a fallen Seraph (the evil “seraph serpent” which is also alluded to in Num. 21:4-9).

scripturecatholic.com/angels.html
 
fellowChristian said:
**1 Peter 3:22 **– “who has gone into heaven and is at the right hand of God, with angels, powers and virtues subject to him.”
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This has me a bit confused, even with the lists I posted above. I understand the concept of angels, but in this verse, I never really understood “powers and virtues.” I thought that they were just that, powers and virtues.

Is it read that powers and virtues are ranks of angels? For example, “angels, angels of powers, angels of virtues?”

:confused:
 
I wonder if there is any detail in non-canonical scriptures that could provide further insight?
 
Seraphim
These are the highest order or choir of angels. They are the angels who are attendants or guardians before God’s throne. They praise God, calling, “Holy Holy Holy is the Lord of Hosts”. the only Bible reference is Isaiah 6:1-7. One of them touched Isaiah’s lips with a live coal from the altar, cleansing him from sin. Seraphim have six wings, two cover their faces, two cover their feet, and two are for flying.
(top of the page)

Cherubim
Cherubim rank after the seraphim and are the second highest in the nine hierarchies or choirs of angels. The Old Testament does not reveal any evidence that the Jews considered them as intercessors or helpers of God. They were closely linked in God’s glory. They are manlike in appearance and double-winged and were guardians of God’s glory. They symbolized then, God’s power and mobility. In the New Testament, they are alluded to as celestial attendants in the Apocalypse (Rv 4-6). Catholic tradition describes them as angels who have an intimate knowledge of God and continually praise Him.
(top of the page)

Thrones
Thrones are the Angels of pure Humility, Peace and Submisssion. They reside in the area of the cosmos where material form begins to take shape. The lower Choir of Angels need the Thrones to access God.

Dominions
Dominions are Angels of Leadership. They regulate the duties of the angels, making known the commands of God.

Virtues
Virtues are known as the Spirits of Motion and control the elements. They are sometimes referred to as “the shining ones.” They govern all nature. They have control over seasons, stars, moon; even the sun is subject to their command. They are also in charge of miracles and provide courage, grace, and valor.

Powers
Powers are Warrior Angels against evil defending the cosmos and humans. They are known as potentates. They fight against evil spirits who attempt to wreak chaos through human beings. The chief is said to be either Samael or Camael, both angels of darkness.

Archangels
Archangels are generally taken to mean “chief or leading angel” ( Jude 9; 1 Thes 4:16), they are the most frequently mentioned throughout the Bible. They may be of this or other hierarchies as St. Michael Archangel, who is a princely Seraph. The Archangels have a unique role as God’s messenger to the people at critical times in history and salvation (Tb 12:6, 15; Jn 5:4; Rv 12:7-9) as in The Annunciation and Apocalypse. A feast day celebrating the Archangels Michael, Gabriel and Raphael is celebrated throughout the Church Sep 29. A special part of the Byzantine Liturgy invokes the “Cherubic Hymn” which celebrates these archangels and the guardian angels particularly. Of special significance is St. Michael as he has been invoked as patron and protector by the Church from the time of the Apostles. The Eastern Rite and many others place him over all the angels, as Prince of the Seraphim. He is described as the “chief of princes” and as the leader of the forces of heaven in their triumph over Satan and his followers. The angel Gabriel first appeared in the Old Testament in the prophesies of Daniel, he announced the prophecy of 70 weeks (Dn 9:21-27). He appeared to Zechariah to announce the birth of St. John the Baptist (Lk 1:11). It was also Gabriel which proclaimed the Annunciation of Mary to be the mother of our Lord and Saviour. (Lk 1:26) The angel Raphael first appeared in the book of Tobit (Tobias)Tb 3:25, 5:5-28, 6-12). He announces “I am the Angel Raphael, one of the seven who stand before the throne of God.” (Tb 12:15)

Principalities
In the New Testament Principalities refers to one type of spiritual (metaphysical) being which are now quite hostile to God and human beings. (Rom 8:38; 1 Cor 15:24; Eph 1:21; 3:10; 6:12; Col 1:16; 2:10, 15) Along with the principalities are the powers (Rom 8:38; 1 Cor 15:24; Eph 1:21; 1 Pt 3:22; 2 Thes 1:7); and cosmological powers (1 Cor 15:24; Eph 1:21; 3:10; Col 2:15);Dominions (Eph 1:21; Col 1:16) and thrones (Col1:16). The clarity of the New Testament witness helps see that these beings were created through Christ and for Him (Col 1:16). Given their hostility to God and humans due to sin, Christ’s ultimate rule over them (ibid) expresses the reign of the Lord over all in the cosmos. This is the Lordship of Christ, which reveals God’s tremendous salvation in conquering sin and death at the cross, and now takes place in the Church. (Eph 3:10)

Angels
These angels are closest to the material world and human begins. They deliver the prayers to God and God’s answers and other messages to humans. Angels have the capacity to access any and all other Angels at any time. They are the most caring and socius to assist those who ask for help.
 
Dictionary.com Unabridged (v 1.1) - Cite This Source
**pow·er ** /ˈpaʊər/ Pronunciation Key - Show Spelled Pronunciation[pou-er] Pronunciation Key - Show IPA Pronunciation
–noun 1. ability to do or act; capability of doing or accomplishing something.
2. political or national strength: the balance of power in Europe.
3. great or marked ability to do or act; strength; might; force.
4. the possession of control or command over others; authority; ascendancy: power over men’s minds.
5. political ascendancy or control in the government of a country, state, etc.: They attained power by overthrowing the legal government.
6. legal ability, capacity, or authority: the power of attorney.
7. delegated authority; authority granted to a person or persons in a particular office or capacity: the powers of the president.
8. a document or written statement conferring legal authority.
9. a person or thing that possesses or exercises authority or influence.
10. a state or nation having international authority or influence: The great powers held an international conference.
11. a military or naval force: The Spanish Armada was a mighty power.
12. Often, powers. a deity; divinity: the heavenly powers.
**13. powers, Theology. an order of angels. Compare angel **(def. 1).
14. Dialect. a large number or amount: There’s a power of good eatin’ at the church social.
**
I looked it up in the dictionary for you;) All the orders are in the dictionary. Powers is the name of the order of angels their rank. **

Thrones
dictionary.reference.com/browse/thrones

Angels
dictionary.reference.com/browse/angels

Dominations or Dominions
dictionary.reference.com/search?q=domination
 
fellowChristian said:
Powers
Powers are Warrior Angels against evil defending the cosmos and humans. They are known as potentates. They fight against evil spirits who attempt to wreak chaos through human beings. The chief is said to be either Samael or Camael, both angels of darkness.
Click to expand...
Do you have a source for this description, or is it simply your opinion?
 
It is not my opinion. I keep giving the links to my posts. (my fist post #2.) I figured maybe some people could not see the link for what ever reason so I posted the info from the sight. Here it is again. Are you not able to click on it or see it? Some people can’t.
It is from Catholic.org

catholic.org/saints/anglchoi.php
 
fellowChristian said:
It is not my opinion. I keep giving the links to my posts. (my fist post #2.)
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At first I assumed you were just quoting an excerpt, and I wanted to read the whole thing. But since your most recent link didn’t match, I thought perhaps you had compiled the information yourself.🤓
 
PoliSciProf said:
Are there really such rankings and what is the source of this knowledge? Is it a pius tradition or is there some scriptural basis for this?
Click to expand...
Professor,

To directly respond to your query, yes the traditional hierarchy has scriptural basis (as pointed out above) and is also pious tradition. Additionaly the fact that the traditional rankings are referenced in the liturgical life of the Church (among the various rites) adds a certain “gravitas” to the tradition.

Pope John Paul II in a general audience (August 6, 1986), a catechesis on the angels in fact, underscored all of these facets and gave due deference to tradition and liturgy, while at the same time pointing out that the ranks might not have an ontological reality:
Sacred Scripture refers to the angels also by using terms that are not only personal (like the proper names of Raphael, Gabriel, Michael) but also “collective” (like the titles: seraphim, cherubim, thrones, powers, dominions, principalities), just as it distinguishes between angels and archangels. While bearing in mind analogous and representative character of the language of the sacred text, we can deduce that these beings and persons, as it were grouped together in society, are divided into orders and grades, corresponding to the measure of their perfection and to the tasks entrusted to them. The ancient authors and the liturgy itself speak also of the angelic choirs (nine, according to Dionysius the Areopagite).
Click to expand...
Theology, especially in the patristic and medieval periods, has not rejected these representations, seeking to explain them in doctrinal and mystical terms, without, however, attributing an absolute value to them.
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Unfortunately this audience is not up in English on the Vatican website, but you can find it there in Italian and Spanish.

For my part, for now, I stand with Pope John Paul II and say that a hierarchy can (and should) be deduced. I’m not so sure about the actual divisions however (their number and kind). Perhaps certainty in regard to that can be added as one of the joys of the Beatific Vision.

VC
 
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