Angels

Angelology

Angelology is a branch of theology that deals with a hierarchical system of angels, messengers, celestial powers or emanations, and the study of these systems. It primarily relates to kaballistic Judaism and Christianity[1], where it is one of the ten major branches of theology, albeit a neglected one[2].
Most scholars acknowledge that Judeo-Christianity owes a great debt to Zoroastrianism in regards to the introduction of angelology and demonology, as well as Satan (Ahriman) as the ultimate agent of evil. As the Iranian Avestan and Vedic traditions and also other branches of Indo-European mythologies show, the notion of demon had existed long before.
It is believed that Zoroastrianism had an influence on Jewish angelology[3], and therefore modern Christian angelology, due to the appearance of elements from Zoroastrianism in Judaism following Israel's extended contact with the Persian Empire while in exile in Babylon,[4] which have some to believe that Zoroastrianism borowed these beliefs from Judaism. Borrowed notions may include, the introduction of Satan as a supreme head over the powers of evil (present mainly in Christian and Islamic theology), in contrast to God[5]: comparing Satan to Angra Mainyu (also known as Ahriman) of Zoroastrian faith[6], who was the arch-enemy of Ahura Mazda, the supreme Universal God of mankind.[7]Angels, some also believe, may have first been depicted as God's helpers in Zoroastrianism, and their hierarchy is comparable to modern Angelology's hierarchy[8].
This view is questioned though by those who point out that the Torah, the Book of Job, and other Jewish books depicting angels as messengers of God predate the time of Persian influence.
In contrast to the first view, some critics believe that it was Judaism and Christianity that had an influence on Zoroastrianism. They purport that similarities, such as those between Zoroaster and Jesus, and the incorporation of other motifs, were created by priests in an attempt to exalt Zoroaster, and deter those of Zoroastrian faith from converting to other faiths[9].

Appearance of angels

In the Hebrew Bible, angels often appear to people in the shape of humans of extraordinary beauty, and often are not immediately recognized as angels (Genesis 18:2, Genesis 19:5; Judges 6:17, Judges 8:6; 2 Samuel 29:9); some fly through the air; some become invisible; sacrifices touched by them are consumed by fire; and they may disappear in sacrificial fire, like Elijah, who rode to heaven in a fiery chariot. Angels, or the Angel, appeared in the flames of the thorn bush (Genesis 16:13; Judges 6. 21, 22; 2 Kings 2:11; Exodus 3:2). They are described as pure and bright as Heaven; consequently, they are said to be formed of fire, and encompassed by light Job 15:15, as the Psalmist said (Psalm 104:4): "He makes winds His messengers, burning fire His ministers." Some verses in the Apocrypha/Deuterocanon depict angels wearing blue or red robes but no such reference occurs in the Protestant books.
Though superhuman, angels can assume human form; this is the earliest conception. Gradually, and especially in post-Biblical times, angels came to be bodied forth in a form corresponding to the nature of the mission to be fulfilled—generally, however, the human form. Angels bear drawn swords or other destroying weapons in their hands—one carries an ink-horn by his side—and ride on horses (Numbers 22:23, Joshua 5:13, Ezekiel 9;2, Zecheriah 1:8 et seq.). It is worth noting that these angels carry items that are contempory to the time in which they visit (perhaps angels are bound by the technology which humans have achieved, or perhaps the items they carry have symbolic significance). A terrible angel is the one mentioned in 1 Chronicles 21:16,30, as standing "between the earth and the heaven, having a drawn sword in his hand". In the Book of Daniel, reference is made to an angel "clothed in linen, whose loins were girded with fine gold of Uphaz: his body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in color to polished brass, and the voice of his words like the voice of a multitude" (Daniel 10:5-6). This imagery is very similar to the description of Jesus in the book of Revelation. Angels are thought to possess wings (Daniel 9:21), as they are described in the Bible, and depicted in Christian, Jewish and Zoroastrian art. They are commonly depicted with halos.

In Christian iconography, the use of wings is a convention used to denote the figure as a spirit. Depictions of angels in Christian art as winged human forms, unlike classical pagan depictions of the major deities, follow the iconic conventions of lesser winged gods, such as Eos, Eros, Thanatos and Nike.
Angels are portrayed as powerful and dreadful, endowed with wisdom and with knowledge of all earthly events, correct in their judgment, holy, but not infallible: they strive against each other, and God has to make peace between them. When their duties are not punitive, angels are beneficent to man (Psalms 103:20, Psalms 78:25; 2 Samuel 14:17,20, 2 Samuel 19:28; Zecheriah 14:5; Job 4:18, Job 25:2).
The number of angels is enormous. Jacob meets a host of angels; Joshua sees the "captain of the host of the Lord"; God sits on His throne, "all the host of heaven standing by Him on His right hand and on his left"; the sons of God come "to present themselves before the Lord" (Gen. xxxii. 2; Josh. v. 14, 15; I Kings, xxii. 19; Job, i. 6, ii. 1; Ps. lxxxix. 6; Job, xxxiii. 23). The general conception is the one of Job (xxv. 3): "Is there any number of his armies?" In the book of Revelation, the number is "a thousand thousands, and many tens of thousands".
Though the older writings usually mention one angel of the Lord, embassies to men as a rule comprised several messengers. The inference, however, is not to be drawn that God Himself or one particular angel was designated: the expression was given simply to God's power to accomplish through but one angel any deed, however wonderful.
Angels are referred to in connection with their special missions as, for instance, the "angel which hath redeemed," "an interpreter," "the angel that destroyed," "messenger of the covenant," "angel of his presence," and "a band of angels of evil" (Gen. xlviii. 16; Job, xxxiii. 23; II Sam. xxiv. 16; Mal. iii. 1; Isa. lxiii. 9; Ps. lxxviii. 49, R. V.). When, however, the heavenly host is regarded in its most comprehensive aspect, a distinction may be made between cherubim, seraphim, chayot ("living creatures"), Ofanim ("wheels"), and Arelim (another name for Thrones). God is described as riding on the cherubim and as "the Lord of hosts, who dwelleth between the cherubim"; while the latter guard the way of the Tree of Life (I Sam. iv. 4, Ps. lxxx. 2, Gen. iii. 24). The seraphim are described by Isaiah (vi. 2) as having six wings; and Ezekiel describes the ḥayyot (Ezek. i. 5 et seq.) and ofanim as heavenly beings who carry God's throne.
In post-Biblical times, the heavenly hosts became more highly organized (possibly as early as Zechariah [iii. 9, iv. 10]; certainly in Daniel), and there came to be various kinds of angels; some even being provided with names, as will be shown below.

Purpose

In the Bible, angels are a medium of God's power; they exist to execute God's will. Angels reveal themselves to individuals as well as to the whole nation, in order to announce events, either good or bad, affecting humans. Angels foretold to Abraham the birth of Isaac, to Manoah the birth of Samson, and to Abraham the destruction of Sodom. Guardian angels were mentioned, but not, as was later the case, as guardian spirits of individuals and nations. God sent an angel to protect the Hebrew people after their exodus from Egypt, to lead them to the promised land, and to destroy the hostile tribes in their way (Ex. 23.20, Num. 20.16).
In Judges (ii. 1) an angel of the Lord—unless here and in the preceding instances (compare Isa. xlii. 19, Ḥag. i. 13, Mal. iii. 1), a human messenger of God is meant—addressed the whole people, swearing to bring them to the promised land. An angel brought Elijah meat and drink (I Kings, xix. 5); and as God watched over Jacob, so is every pious person protected by an angel, who cares for him in all his ways (Ps. xxxiv. 7, xci. 11). There are angels militant, one of whom smites in one night the whole Assyrian army of 185,000 men (II Kings, xix. 35); messengers go forth from God "in ships to make the careless Ethiopians afraid" (Ezek. xxx. 9); the enemy is scattered before the angel like chaff (Ps. xxxv. 5, 6).
Avenging angels are mentioned, such as the one in II Sam. xxiv. 15, who annihilates thousands. It would seem that the pestilence was personified, and that the "evil angels" mentioned in Ps. lxxviii. 49 are to be regarded as personifications of this kind. "Evil" is here to be taken in the causative sense, as "producing evil"; for, as stated above, angels are generally considered to be by nature beneficent to man. They glorify God, whence the term "glorifying angels" comes (Ps. xxix. 1, ciii. 20, cxlviii. 2; compare Isa. vi. 2 et seq.).
They constitute God's court, sitting in council with Him (I Kings, xxii. 19; Job, i. 6, ii. 1); hence they are called His "council of the holy ones" (Ps. lxxxix. 7, R. V.; A. V. "assembly of the saints"). They accompany God as His attendants, when He appears to man (Deut. xxxiii. 2; Job, xxxviii. 7). This conception was developed after the Exile; and in the Zechariah, angels of various shapes are delegated "to walk to and fro through the earth" in order to find out and report what happens (Zech. vi. 7).
In the prophetic books, angels appear as representatives of the prophetic spirit, and bring to the prophets God's word. Thus the prophet Haggai was called God's messenger (angel); and it is known that "Malachi" is not a real name, but means "messenger" or "angel". In I Kings, xiii. 18, an angel brought the divine word to the prophet.
In some places, it is implied that angels existed before the Creation (Gen. i. 26; Job, xxxviii. 7). The earlier Biblical writings did not speculate about them; simply regarding them, in their relations to man, as God's agents. Consequently, they did not individualize or denominate them; and in Judges, xiii. 18, and Gen. xxxii. 30, the angels, when questioned, refuse to give their names. In Daniel, however, there occur the names Michael and Gabriel. Michael is Israel's representative in Heaven, where other nations—the Persians, for instance—were also represented by angelic princes. More than three hundred years before the Book of Daniel was written, Zechariah graded the angels according to their rank, but did not name them. The notion of the seven eyes (Zech. iii. 9, iv. 10) may have been affected by the representation of the seven archangels and also possibly by the seven amesha spentas of Zoroastrianism (compare Ezek. ix. 2).

In the New Testament angels appear frequently as the ministers of God and the agents of revelation (e.g. Matthew 1:20 (to Joseph), 4:11. (to Jesus), Luke 1:26 (to Mary), Acts 12:7 (to Peter)); and Jesus speaks of angels as fulfilling such functions (E.g. Mark 8:38, 13:27), implying in one saying that they neither marry nor are given in marriage (Mark 12:25). Angels are most prominent in the Apocalypse. The New Testament takes little interest in the idea of the angelic hierarchy, but there are traces of the doctrine. The distinction of good and bad angels is recognized, with the good angels Gabriel (Luke 1:19), Metatron (Rev. 10:1 - no name is mentioned there so it could merely be a writer's suggestion rather than a fact - ), and Michael (Daniel 12:1), and the evil angels Beelzebub, (Mark 3:22) Satan (Mark 1:13), and Apollyon (Rev. 9:11); ranks are implied, archangels (Michael, Jude 9), principalities and powers (Rom. 8:38; Col. 2:10), thrones and dominions (Col 1:16). Angels occur in groups of four or seven (Rev 7:1). The Angels of the Seven Churches of Asia Minor are described in Rev. 1-3. These are probably guardian angels, standing to the churches in the same relation that the angel-princes in Daniel stand to the nations; practically the angels are personifications of the churches.
The archangel Gabriel appeared to Mary in the traditional role of messenger to inform her that her child would be the Messiah, and other angels were present to herald his birth. In Matt. 28:2, an angel appeared at Jesus' tomb, frightened the Roman guards, rolled away the stone from the tomb, and later told the myrrh-bearing women of Jesus's resurrection. Alternately, in Mark 16:5, the angel is not seen until the women enter the already-opened tomb, and he is described simply as "a young man." In Luke's version of the resurrection tale (Luke 24:4), two angels suddenly appear next to the women within the tomb; they are described as being clothed in "shining apparel." This is most similar to the version in John 20:12, where Mary alone speaks to "two angels in white" within the tomb of Jesus.
Two angels witnessed Jesus's ascent into Heaven and prophesied his return. When Peter was imprisoned, an angel put his guards to sleep, released him from his chains, and led him out of the prison. Angels fill a number of different roles in the Book of Revelation. Among other things, they are seen gathered around the Throne of God singing the thrice-holy hymn.
Angels are frequently depicted as human in appearance, though many theologians have argued that they have no physical existence, but can incarnate. Seraphim are often depicted as having six wings radiating from a center concealing a body, as depicted in the Bible. Starting with the end of the 4th century, angels were depicted with wings, presumably to give an easy explanation for them travelling to and from heaven. This is also heavily implied by the Scriptures. Scholastic theologians teach that angels are able to reason instantly, and to move instantly. They also teach that angels are intermediaries to some forces that would otherwise be natural forces of the universe, such as the rotation of planets and the motion of stars. Angels possess the beatific vision, or the unencumbered understanding of God (the essence of the pleasure of heaven). Furthermore, there are more angels than there are anything else in the universe (although when first written this would have probably not included atoms since atomic structure was not known).

Religious thought about the angels during the middle ages was much influenced by the theory of the angelic hierarchy set forth in The Celestial Hierarchy, a work of Pseudo-Dionysius the Areopagite, an unknown 5th century author or authors writing in the style of Dionysius the Areopagite. The creeds and confessions do not formulate any authoritative doctrine of angels; and agnostics have tended to deny the existence of such beings, or to regard the subject as one on which we can have no certain knowledge. The principle of continuity, however, seems to require the existence of beings intermediate between man and God.
Some Christian traditions hold that angels are organized into three major hierarchies which are subdivided into orders called Choirs, and list as many as ten orders of angels. The Celestial Hierarchy is the source of the names that have become part of tradition: Angels, Archangels, Principalities, Powers, Virtues, Dominions, Thrones, Cherubim, and Seraphim. In this hierarchy, the Cherubim and Seraphim are typically closest to God, while the Angels and Archangels are most active in human affairs; however, in some traditions Archangels are considered the highest-ranking order, and it is notable that there are fewer Archangels than any other category. Many of these names come from verses in the Bible which would appear at first to be referencing a literal thing, although retroactively suggesting that they really mention angels can also make sense in the context. For example the verse in Paul "our struggle is not with earthly things but with principalities and powers" (meaning according to most theologians the fallen angels of those choirs, used as an example of all the fallen angels).
Some Christian traditions also hold that angels play a variety of specific roles in the lives of believers. For instance, in Catholic teaching each person is assigned a guardian angel at their birth (although never defined by the Anglican or Orthodox churches, nevertheless it is personally held by many church members and most theologians that in these denominatios the Angel is assigned at Baptism). Each consecrated altar has at least one angel always present offering up prayers, and a number of angels join the congregation when they meet to pray (in Catholicism the teaching is that thousands of Angels descent around the altar to adore the Host as it is consecrated, as they did at the stable to herald the physical birth of Jesus). In the story of the 40 martyrs of Sebaste, in which 40 Christian Roman soldiers were made to stand naked on a frozen lake in the snow until they renounced their faith, angels were seen descending from Heaven placing the crowns of martyrs on their heads.
Certain Christian traditions, especially the Reformed tradition within Protestantism, the Anglican Church, and the Catholic Church, hold that references to the "Angel of the Lord" are references to pre-Incarnation appearances of Jesus.
Some medieval Christian philosophers were influenced by the views of Maimonides, and accepted his view of angels. Today, these views of angels are still technically acceptable within many mainstream Christian denominations.
Satan, Beelzebul, and the rest of the demons are thought by Christians to be angels who rebelled against God and were expelled from Heaven. Christianity generally does not recognize the existence of other religions' gods, but some schools of thought consider such beings to be rebellious celestial spirits who oppose the Trinity and fraudulently present themselves as gods.
In many informal folk beliefs among Christians concerning the afterlife, the souls of the virtuous dead ascend into Heaven to be converted into angel-like beings. The Bible does state that at the resurrection, people will be like the angels with regard to marriage and immortality (Luke 20:35-36), and teaches such a transformation, for instance, at 1Cor 15:51, it states that the saints will judge angels (1 Cor 6:3). Flavius Josephus in Discourse to the Greeks concerning Hades, VI, teaches of resurrected men and woman. Zechariah 5:9 could be interpreted that there are also female angels. The statement of 1Cor 11:10 could be interpreted as if male angels could be vulnerable to female attractiveness by raping woman--which would produce a giant (Gen. 6) or bring about the end of the world by conceiving the Antichrist. Official doctrines of most Christian churches teach that the virtuous are resurrected at the end of time, having a physical body again, unlike angels (see Swedenborgianism for a church that does officially and systematically teach that people enter heaven immediately after death).
It is also commonly held belief in many modern christian traditions that the immortal soul of a human that has died and risen to Heaven can eventually become an Angel themselves. Some views consist of and automatic incarnation based on the purity of ones soul, others believe in a form of trial for less pure souls to seem if deemed worthy to join.

Hierarchy of angels

According to medieval Christian theologians, the Angels are organized into several orders, or Angelic Choirs.
The most influential of these classifications was that put forward by Pseudo-Dionysius the Areopagite in the Fourth or Fifth century, in his book The Celestial Hierarchy. However, during the Middle Ages, many schemes were proposed, some drawing on and expanding on Pseudo-Dionysius, others suggesting completely different classifications (some authors limited the number of Choirs to seven).
In The Celestial Hierarchy, the author drew on passages from the New Testament, specifically Ephesians 6:12 and Colossians 1:16 (considered by modern scholars to be very tentative and ambiguous sources in relation to the construction of such a schema), to construct a schema of three Hierarchies, Spheres or Triads of angels, with each Hierarchy containing three Orders or Choirs. In descending order of power, these were:

• First Hierarchy:
o Seraphim
o Cherubim
o Thrones or Ophanim

• Second Hierarchy:
o Dominions
o Virtues
o Powers

• Third Hierarchy:
o Principalities
o Archangels
o Angels

First Sphere

The angels of the first sphere were thought to serve as heavenly counselors. They are likely of equal rank to each other.

Seraphim

The Seraphim (singular "Seraph") are the highest order of angels, serving as the caretakers of God's throne and continuously singing his praises: "Holy, holy, holy is the Lord of hosts. All the earth is filled with His Glory." It is said that they surround the throne of God, singing the music of the spheres and regulating the movement of the heavens as it emanates from God. It is also said that such a bright light emanates from them that nothing, not even other divine beings, can look upon them. There are four of them surrounding God's throne, where they burn eternally from love and zeal for God.
Some theologians believe that Seraphim and Cherubim are in fact different designations of the same rank, due to the large number of similarities in the description of their appearance and services (eg. Is.6:2; Rev.4:8b).
Unlike other Seraphim who had six wings, Satan was featured to have twelve wings.
Names of known Seraphim:
Seraphiel Metatron Uriel Nathanael Jehoel Chamuel (Kemuel, Shemuel) Lucifer Satan Abaddon Asmodeus Astaroth Leviathan Samael Semyazza

Cherubim

The Cherubim (singular "Cherub") are beyond the throne of God; they are the guardians of light and of the stars. It is believed that, although they are removed from man's plane of reality, the divine light that they filter down from Heaven still touches the lives of living things.
They are sometimes described as having four wings (Ez.1:5) and sometimes with six (Rev.4:7-6), lending more evidence towards the argument of the Seraphim, Cherubim and Ophanim being different designations of the same "living creature". They are sometimes interpreted as having four faces such as the "living creatures" (ζῷα) described by Ezekiel (1:5), one of man, ox, lion, and eagle. Although in Rev.4:7-6 John describes 4 separate "living creatures" (ζῴον). "The first living creature was like a lion, the second creature like an ox, the third creature had a face like a man’s, and the fourth creature looked like an eagle flying."
Cherubim are considered the elect beings for the purpose of protection. Cherubim guard Eden and the throne of God.
Their rank among angels is uncertain but they are always categorized in the First Sphere. Some believe them to be an order or class of angels; others hold them to be a class of heavenly beings higher than angels. Cherubim have perfect knowledge of God, surpassed only by the love of the Seraphim.

Names of known Cherubim:
Cherubiel Gabriel Ophaniel Raphael Uriel Zophiel Azazel Beelzebub Berith Lauviah Lucifer Marou Salikotal Shamsiel

Thrones

The Thrones or Ophanim are traditionally identified with the "wheels" of Ezekiel 1 and Ezekiel 10 in the prophet Ezekiel's visions of the throne of God. They are described as having rims full of eyes, and arranged as "something like a wheel within a wheel." Since they are said to move in any direction without turning, this has sometimes been depicted in art as a pair of wheels intersecting at right angles.
Thrones are likely to be of the same rank as Cherubim and, like the Seraphim and Cherubim, might be the same creature. They must, in any event, be closely connected with the Cherubim: "When they moved, the others moved; when they stopped, the others stopped; and when they rose from the earth, the wheels rose along with them; for the spirit of the living creatures [Cherubim] was in the wheels." (Ezekiel 10:21).

Names of known Ophanim:
Bodiel Jophiel Zaphkiel Oriphiel Raziel Astaroth Gressil Focalor Forneus Murmur Nelchael Phenex Purson Raum Samael Sonneillon Verrine

Second Sphere

Angels of the Second Sphere work as heavenly governors.

Dominions

The Dominions, also known as the Hashmallim, hold the task of regulating the duties of lower angels. They receive their orders from the Seraphim, the Cherubim, or God Himself, and are responsible for ensuring that the cosmos remains in order. It is only with extreme rarity that the dominions make themselves physically known to mortals. Instead, they quietly concern themselves with the details of existence.
Although the term dominions was used by Paul in Colossians 1:16 [5] and Ephesians 1:21 [6] he may have used it to refer to the dominions of nations and men, instead of referring to angels.

Virtues (Fortresses, Strongholds)

The Virtues, also called Fortresses or Strongholds, lie beyond the Thrones and are equal to the Principalities. Their task is to oversee groups of people. They are shaped like sparks of light that inspire living things to many things such as art or science.
It is unclear from where the name of this order originated.

Powers

The Powers are angelic beings shaped like brightly colored, hazy fumes. They are the bearers of conscience and the keepers of history. The angels of birth and death are Powers. They are academically driven and are concerned with ideology, philosophy, theology, religion, and documents pertaining to those studies. Powers are the brain trusts: a group of experts who serve as advisers and policy planners. Their duty is to oversee the distribution of power among mankind, hence their name.
Paul used the term powers in Colossians 1:16 [7] and Ephesians 1:21 [8] but he may have used it to refer to the powers of nations, societies or individuals, instead of referring to angels.

Rulers & Authorities

These two types of angels are equal in power and authority. Rulers develop ideologies whereas Authorities write the documents and doctrines.
Both Powers and Rulers are involved in formulating ideologies. However, Powers are all-encompassing whereas Rulers are more focused on specific lines of thought.
Authorities specialize in putting those ideas into print and in producing actual documents.
Paul used the term rule and authority in Ephesians 1:21 [9], and rulers and authorities in Ephesians 3:10 [10]. He may have been referring to the rulers and authorities of men or societies, instead of referring to angels.

Third Sphere

Angels who function as heavenly messengers.

Principalities

The Principalities are angelic beings shaped like rays of light. They lie beyond the group of archangels. They are the guardian angels of nations and countries, and are concerned with the issues and events surrounding these, including politics, military matters, commerce and trade. One of their duties is to choose who amongst living things will rule.
Paul used the term principalities in Colossians 1:16 [11] and Ephesians 1:21 [12] & 3:10 [13] but he may have used it to refer to the principalities of the world, a nation, a country or a society, instead of referring to angels.

Archangels

The Archangels are usually considered the second lowest order of the First Sphere; these angels tend the larger arenas of living endeavor and act as the administrative leaders of the Heavenly beings. An archangel is usually given a task of great importance to men. According to Pseudo-Dionysius the Areopagite's Angelology, however, the Archangels lie just above the lowest of the angel orders, the common Angels.
The word archangel is used only twice in the canonical Scripture (but several times in the Septuagint): once to refer to Michael the archangel [14] and the other to refer to a being believed to be Gabriel during the return of the Lord (Gabriel is preferred over Michael since he is the messenger angel). [15]
The belief that Satan was a seraph before his fall from heaven is a more modern development. This belief is based on the idea that (a) the seraph who fell was a King on earth[citation needed]; and (b) the matchup in Revelation against the archangel Michael seems to show that he was an archangel [16]
Some insist that archangels aren't a separate order but that the traditional Catholic archangels (Michael, Raphael, Gabriel and sometimes Uriel) are either cherubim or seraphim in addition to being archangels. This could mean that instead of being a rank in itself, Archangel is a military-like title given to certain highly trusted, or highly capable angels. Sometimes, Lucifer is also considered to have been an archangel before his fall. As God's "second in command," he was likely not below the Seraphim/Cherubim, which gives support to the argument.

Angels

The Angels are the lowest order of the angels, and the most familiar to men. They are the ones most concerned with the affairs of living things. Within the category of angels, there are many different kinds, with different functions. The angels are sent as messengers to men.
An example of such an angel as portrayed in popular media was Michael Landon's character on the show "Highway to Heaven".

Hierarchies and Zodiacal signs

According to the Rosicrucians, each astrological sign in the zodiac represents one of the "Twelve Great Creative Hierarchies" that had, or have, a relation to mankind's evolutionary process. They are described as Hierarchies of Spiritual Beings evolving in our solar system, God's habitation. The division below is adapted from the contents presented in Max Heindel's The Rosicrucian Cosmo-Conception or Mystic Christianity [17]:

• These two Orders of beings gave some assistance at the beginning of mankind's pilgrimage; they have already gone into liberation:
o Aries ( ): Nameless
o Taurus ( ): Nameless
• "First Hierarchy", these Orders worked of their own free will to help man till the end of the involutionary period; they have also passed into liberation:
o Gemini ( ): Seraphim
o Cancer ( ): Cherubim
o Leo ( ): Lords of Flame (Thrones?)
• "Second Hierarchy", these Orders are active in the present period and assisted the previous hierarchy, during the involutionary period, with the task of starting man' subtle bodies :
o Virgo ( ) : Lords of Wisdom (Principalities?)
o Libra ( ): Lords of Individuality (Virtues?)
o Scorpio ( ): Lords of Form (Powers?), this Order has special charge of evolution in the present period
• "Third Hierarchy", these Orders are active in the present period [18]:
o Sagittarius ( ): Lords of Mind (Dominions?), Order related to The Father (its highest Initiate, Who made His union with the first[higher] aspect of God: Will)
o Capricornus ( ): Archangels, Order related to the Christ, The Son (its highest Initiate, Who made His union with the second aspect of God: Wisdom)
o Aquarius ( ): Angels, Order related to Jehova, The Holy Spirit (its highest Initiate, Who made His union with the third aspect of God: Activity)
Note: The Hierarchy of Pisces ( ) is constituted, according to the Rosicrucians, by the Virgin Spirits: the current evolving mankind. As it is presented above, only seven Orders of Celestial Beings (Hierarchies), or Choirs, are currently active.

Guardian angel (spirit)

A guardian angel is a spirit who is believed to protect and to guide a particular person. The concept of tutelary angels and their hierarchy was extensively developed in the 5th century by Pseudo-Dionysius the Areopagite.
Contemporary orthodox belief is that guardian angels protect the body and present prayers to God. The Roman Catholic Church calendar of saints includes a memorial for guardian angels on October 2.
Christians believe guardian angels protect whatever person or household to whom they are assigned by God.

Interpretations

Whether guardian angels attend each and every person is not consistently believed or upheld in patristic Christian thought. Saint Ambrose, for example, believed that saints lose their guardian angels so that they might have a greater struggle and persevere. Saints Jerome and Basil of Caesarea argued that sin drove the angels away.
The first Christian theologian to outline a specific scheme for guardian angels was Honorius of Autun. He said that every soul was assigned a guardian angel the moment it was put into a body. Scholastic theologians augmented and ordered the taxonomy of angelic guardians. Thomas Aquinas agreed with Honorius and specified that it was the lowest order of angels who served as guardians, and his view was most successful in popular thought, but Duns Scotus said that any angel might accept the mission.
Guardian angels appear in literary works throughout the medieval and Renaissance periods. For example, the English physician and philosopher Sir Thomas Browne (1605-82), stated his belief in Religio Medici (part 1, paragraph 33):
Therefore for Spirits I am so farre from denying their existence, that I could easily beeleve, that not onley whole Countries, but particular persons have their Tutelary, and Guardian Angels: It is not a new opinion of the Church of Rome, but an old one of Pythagoras and Plato; there is no heresie in it, and if not manifestly defined in Scripiture, yet is it an opinion of a good and wholesome use in the course and actions of a man's life, and would serve as an Hypothesis to salve many doubts, whereof common philosophy affordeth no solution.

Guardian Angel prayer

This is the traditional Christian prayer to one's guardian angel.[1]

Angel of God, my guardian dear
to whom God's love commits me here.
Ever this day be at my side
to light and guard, to rule and guide.
Amen.

Seven Archangels

A system of seven archangels is an old tradition in Abrahamic religions. The earliest reference to a system of seven archangels appears to be in Enoch I (the Ethiopian Enoch), where they are given as Michael, Gabriel, Raphael, Uriel, Raguel, Zerachiel and Remiel. Centuries later, Pseudo-Dionysius gives them as Michael, Gabriel, Raphael, Uriel, Chamuel, Jophiel, and Zadkiel. Pope Gregory I lists them as Michael, Gabriel, Raphael, Uriel, Simiel, Orifiel, and Zachariel. Eastern Orthodoxy venerates Michael, Gabriel, Raphael, Uriel, Selaphiel, Jegudiel, and Barachiel. In angelology, different sources disagree on the names and identities of the seven archangels. Various occult systems associate each archangel with one of the traditional "seven luminaries — the Sun, Moon, Mercury, Venus, Mars, Jupiter, and Saturn — but there is disagreement as to which archangel corresponds to which body. The seven archangels figure in some systems of ritual magic, each archangel bearing a specific seal.