How many angelic ranks are there in the Christian religion. Angels and Demons. Angels in Judaism

The basis for the creation of the church doctrine about angels is the book of Dionysius the Areopagite “On the Heavenly Hierarchy” written in the 5th century (Greek “Περί της ουρανίας”, Latin “De caelesti hierarchia”), better known in the edition of the 6th century. The nine angelic ranks are divided into three triads, each of which has a particular feature.

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 domination;
The third triad - beginnings, archangels and angels proper - is characterized by close proximity to man.
Dionysius summarized what had been accumulated before him. Seraphim, cherubim, powers and angels are already mentioned in the Old Testament; dominions, principalities, thrones, powers, and archangels appear in the New Testament.

According to the classification of Gregory the Theologian (4th century), the angelic hierarchy consists of angels, archangels, thrones, dominions, heads, forces, 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
power - sixth
start - seventh
archangels - eighth
angels are the ninth.

Jewish hierarchical constructions differ from Christian ones, since they appeal only to the first part of the Bible - the Old Testament (Tanakh). One source lists ten ranks of angels, starting with the highest: 1) hayot; 2) ofanim; 3) arelim; 4) hashmalim; 5) seraphim; 6) malakim, actually "angels"; 7) elohim; 8) Bene Elohim (“sons of God”); 9) cherubs; 10) ishim.

In "Maseket Azilut" ten angelic ranks are given in a different order: 1) seraphim headed by Shemuel or Yehoel; 2) Opanim, led by Raphael and Ophaniel; 3) cherubim, led by Kerubiel; 4) Shinanim, over whom Tzedekiel and Gabriel are placed; 5) tarshishim, whose chiefs are Tarshish and Sabriel; 6) ishim with Cephaniel at the head; 7) Hashmalim, whose leader is called Hashmal; 8) malakim, led by Uzziel; 9) Bene Elohim, headed by Hofniel; 10) Arelim, led by Michael himself.

The names of the elder angels (archangels) vary in different sources. Traditionally, the highest rank is attributed to Michael, Gabriel and Raphael - three angels named by name in biblical books; the fourth is usually added to them by Uriel, found in the non-canonical 3 Book of Ezra. There is a common notion that there are seven higher angels (associated with magical properties 7), attempts to list them by name have been made since the time of 1 Enoch, but there are too great discrepancies. We confine ourselves to listing " magnificent seven”, adopted in Orthodox tradition: these are Gabriel, Raphael, Uriel, Salafiel, Yehudiel, Barahiel, Jeremiel, headed by the eighth - Michael.

Judaic tradition also assigns an extremely high position to the archangel Metatron, who in earthly life was the patriarch Enoch, but in heaven he turned into an angel. He is the vizier of the heavenly court and almost the deputy of God Himself.

Nine angelic ranks

1. Seraphim

Seraphim are angels of love, light and fire. They occupy the highest position in the hierarchy of ranks and serve God, taking care of his throne. Seraphim express their love for God by constantly singing laudatory psalms.
In the Hebrew tradition, the endless singing of the seraphim is known as "trisagion" - Kadosh, Kadosh, Kadosh ("Holy, Holy, Holy Lord of the Forces of Heaven, the whole earth is full of his radiance"), which is considered a song of creation and celebration. Being the closest creatures to God, the seraphim are also considered "fiery", since they are enveloped in the flames of eternal love.
According to the medieval mystic Jan van Ruysbrok, the three orders of seraphim, cherubs 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.
St. 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 who mentions seraphim in Hebrew Holy Scripture(Old Testament) when he talks about his vision of fiery angels over the Throne of God: "Each had six wings: two covered the face, two covered the legs, and two were used for flight."
Another mention of seraphim can be considered the book of Numbers (21:6), where a reference is made to "fiery serpents". According to the "Second Book of Enoch" (apocryphal), seraphim have six wings, four heads and faces.
Lucifer stepped out of the rank of seraphim. In fact, the Fallen Prince was considered an angel who overshadowed everyone else until he lost God's Grace.

Seraphim - In Jewish and Christian mythology, angels, especially close to God. The prophet Isaiah describes them this way: “In the year of the death of King Uzziah, I saw the Lord sitting on a high throne, and the edges of His robe filled the whole temple. Seraphim stood around Him; each of them had six wings: with two each one covered his face, and with two he covered his feet, and with two he flew. And they called to each other and said: Holy, Holy, Holy is the Lord of hosts! The whole earth is full of His glory / ”(Is. 6. 1-3). According to the classification of Pseudo-Dionysius, together with the cherubim and the thrones, the seraphim belong to the first triad: "... the most holy Thrones, the many-eyed and many-winged Orders, called in the language of the Jews Cherubim and Seraphim, according to the explanation of Holy Scripture, are in the greater and most immediate before the others
closeness to God ... as for the name of the Seraphim, it clearly shows their unceasing and everlasting desire for the Divine, their ardor and speed, their ardent, constant, unrelenting and unswerving swiftness, also their ability to really elevate the lower to the heavenly, excite and inflame them to similar heat: it also means ability, scorching and burning. thereby clean them - always open. their inextinguishable, constantly identical, light-like and enlightening power. banishing and uchichtozhayuschayu all obscuration.

2. Cherubim

The word "cherub" means "fullness of knowledge" or "outpouring of wisdom". This choir has the power to know and contemplate God and the ability to understand and communicate divine knowledge to others.

3. Thrones

The term "thrones" or "many-eyed" indicates their proximity to the throne of God. This is the rank closest to God: they receive both their divine perfection and consciousness directly from Him.

Pseudo-Dionysius reports:
“So, it is right that the highest beings are consecrated to the first of the heavenly Hierarchies, since it has the highest rank, especially because to it, as the closest to God, the first Theophany and consecrations originally belong, And they are called burning Thrones and an 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 valley, peacefully strive for the mountain, with all their might
immobile and firmly attached to the truly Highest being,
accepting His Divine suggestion in complete dispassion and immateriality; also means that they wear God and slavishly carry out His divine commands.

4. Dominions

The holy dominions are endowed with sufficient power to rise above and free from earthly desires and aspirations. Their duty is to distribute the duties of the angels.

According to Pseudo-Dionysius, “the significant name of the holy Dominions ... means some non-servile and free from any low attachment to the earthly exaltation to the heavenly, not in any way shaken by any violent attraction to dissimilar to them, but the dominion is constant in its freedom, standing above all humiliating slavery, alien to all humiliation, removed from all inequality to itself, constantly striving for true Mastery and, as much as possible, holyly transforming both itself and everything subordinate to it into a perfect likeness to Him, not clinging to anything that accidentally exists , but always fully turning to the true-existing and incessantly partaking of the sovereign God-likeness ”

5. Forces

The powers known as "brilliant or shining" are the angels of miracles, help, blessings that appear during battles in the name of faith. It is believed that David received the support of the Forces for the battle with Goliath.
The powers are also the angels from whom Abraham received his power when God told him to sacrifice his only son- Isaac. The main duties of these angels are to work miracles on Earth.
They are allowed to interfere with everything that concerns the physical laws on earth, but they are also responsible for enforcing these laws. By this rank, the fifth in the Hierarchy of Angels, humanity is given valor as well as mercy.

Pseudo-Dionysius says: “The name of the holy Powers means some powerful and irresistible courage, communicated to them as far as possible, reflected in all their God-like actions in order to remove from themselves everything that could reduce and weaken the Divine illuminations bestowed by them, strongly striving for imitation of God, not remaining idle from laziness, but steadfastly looking at the highest and all-strengthening Power and, as far as possible, according to its own forces, is made in Her image, completely turned to Her as the source of Forces and God-like descending to the lower forces to impart power to them.

6. Authorities

Powers are on the same level as dominions and powers, and are endowed with power and intelligence second only to God's. They provide balance to the universe.

According to the Gospels, the 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 says, “the name of the holy Authorities signifies equal to the Divine Dominions and Forces, slender and capable of receiving Divine illuminations, the Chin and the device of the worldly spiritual dominion, which does not autocratically use the domineering powers bestowed for evil, but freely and decently to the Divine as ascending itself. who brings others holy to Him and, as much as possible, becomes like the Source and Giver of all power and depicts Him ... in a completely true use of his sovereign power.

7. Beginnings

The beginnings are legions of angels protecting religion. They constitute the seventh choir in the hierarchy of Dionysius, following immediately before the archangels. The beginnings give strength to the peoples of the Earth to find and experience their destiny.
It is also believed that they are the guardians of the peoples of the world. The choice of this term, as well as the term "authorities", to designate the ranks of the angels of God is somewhat doubtful, since c. The "Epistle to the Ephesians" refers to "principalities and powers" as "spirits of wickedness in high places", against which Christians must fight ("Ephesians" 6:12).
Among those who are considered "chief" in this rank are Nisrok, the Assyrian deity, who is considered by occult writings to be the main prince - the demon of hell, and Anael - one of the seven angels of creation.

The Bible says, “For I am sure that neither death nor life, neither angels nor
Beginnings, no Powers, no present, no 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 Authorities means the God-like ability to rule and govern in accordance with the sacred order, befitting the commanding Forces, both to turn to the Beginning without Beginning, and others, as it is characteristic of the Authorities, to guide Him, to imprint in oneself, as far as possible, the image of the inaccurate Beginning, etc. finally, the ability to express His premier leadership in the well-being of the ruling Forces .., the Announcement rank of the Principalities, Archangels and Angels alternately rules over the human Hierarchies, so that in order there is an ascent and conversion to God, communion and unity with Him, which also from God graciously extends to all Hierarchies, is inspired through communication and pours out in the most sacred orderly order.

8. Archangels

Archangels - The word is of Greek origin and is translated as "angel chiefs", "senior angels". The term "Archangels" appears for the first time in the Greek-language Jewish literature of the pre-Christian time (Greek edition of the "Book of Enoch" 20, 7) as a transfer of expressions like ("great prince") in the application to Michael of the Old Testament texts (Dan. 12, 1); then this term is taken up by New Testament authors (Jude 9; 1 Thess. 4:16) and later Christian literature. According to the Christian heavenly hierarchy, they rank directly above the angels. religious tradition has seven archangels. The chief here is Michael the Archangel (Greek: "supreme commander") - 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 about the birth of Jesus Christ. As a messenger of the innermost secrets of the world, he is depicted with a flowering branch, with a mirror (reflection is also a way of knowing), and sometimes with a candle inside the lamp - the same symbol of a hidden mystery.
Archangel Raphael is known as a heavenly healer and comforter of the afflicted.
Less frequently, four other archangels are mentioned.
Uriel is a heavenly fire, the patron of those who have devoted themselves to the sciences and arts.
Salafiel is the name of the supreme minister, with whom prayer inspiration is associated. On the icons he is painted in a prayerful pose, with his arms folded crosswise on his chest.
Archangel Yehudiel blesses the ascetics, protects them from the forces of evil. AT right hand he has a golden crown as a symbol of blessing, in his left is a scourge that drives away enemies.
Barahiel was assigned the role of a distributor of the highest blessings to ordinary workers, primarily farmers. He is depicted with pink flowers.
The Old Testament tradition also speaks of the seven heavenly archangels. Their ancient Iranian parallel - the seven good spirits of 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 septenary structures of being, both divine and earthly.

9. Angels

Both the Greek and Hebrew words for "angel" mean "messenger". Angels often performed this role in the texts of the Bible, but its authors often give this term another meaning. Angels are the incorporeal helpers of God. They appear as humans with wings and a halo of light around their heads. They are commonly mentioned in Jewish, Christian and Muslim religious texts. Angels have the appearance of a man, “only with wings and dressed in white clothes: God created them from stone”; angels and seraphim are women, cherubim are men or children)<Иваницкий, 1890>.
Good and evil angels, messengers of God or the devil, converge in the decisive battle described in the book of Revelation. Angels may be ordinary people, prophets, inspiring good deeds, supernatural bearers of all kinds of messages or teachers, and even impersonal forces, like winds, cloud pillars or fire, which led 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 sexless invisible spirits, immortal from the day of their creation. There are many angels, which follows from the Old Testament description of God - "the Lord of hosts." They form a hierarchy of angels and archangels of the entire host of heaven. The early church clearly divided nine types, or "ranks," of angels.
Angels served as mediators between God and his people. The Old Testament says that no one could see God and stay alive, so direct communication between the Almighty and man is often depicted as communicating 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. From time to time, biblical angels look just like mortals until their true nature is revealed, like the angels who came to Lot before the horrific destruction of Sodom and Gomorrah.
Unnamed spirits. Other angels are mentioned in Scripture, such as a spirit with a fiery sword that blocked Adam's path back to Eden; cherub and seraphim, depicted as thunderclouds and lightning, which recalls the faith of the ancient Jews in the god of thunder; 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 exalted, and the edges 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 on the pages of the Bible. Thus, a choir of angels announced the birth of Christ. Archangel Michael commanded numerous heavenly hosts 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 the news of the birth of Jesus to Mary. Most of the angels refused to identify themselves, reflecting the popular belief that revealing a spirit's name would diminish its power.

Who are angels?

The word "angel" comes from the Greek "angelos", "messenger" and is a translation of the Hebrew "malack". It is believed that the Jews borrowed the concept of angels from the Babylonians and even in more the Persians, who for the first time divided the spirits into two opposition camps. On the pages of the Old Testament, angels often appear, not only as servants and messengers of the Most High, but also as manifestations of the Divine Himself, through which Yahweh speaks to man. The Jewish doctrine of angels was subsequently adopted by the Christian and Muslim religions.

Over the centuries, interest in angels has flared up and then faded (or artificially suppressed). Already in the New Testament we read about two religious groups, representing two directions of Jewish spiritual thought, of which “the Sadducees say that there is no resurrection, no angel, no spirit, but the Pharisees recognize both” (Acts 23:8). Being beings much closer to the human world than the Most High Himself, angels could not help but become objects close attention; on the other hand, too much hype around angels ran the risk of evading strict monotheism. That is why, in an effort to preserve the purity of the doctrine, theologians of all stripes constantly emphasized the created position of angels and warned against worshiping them.

Biblical information about the angelic world is quite scarce, but the human fantasy about angels is fully manifested in the Apocrypha, rabbinic writings and Kabbalah. The idea of ​​angels was also picked up by the European occult-magical tradition, which, often ignoring the distinction between good and evil spirits, sought to use both of them for their own purposes with the help of special seals, spells and ritual actions.

Origin of angels

Like everything else, angels were created by God - on this point all theologians agree. However, there are a variety of opinions regarding the time of the creation of angels. Many saw in the first phrase of the Book of Genesis: “In the beginning God created heaven and earth” - a hint at the creation of the invisible world of disembodied spirits, angels (since the creation of the visible sky is discussed later) and unformed primary matter. From the indication of the Book of Job that the angels rejoiced when the Lord "lay the foundations of the earth", it was concluded that by the time the earth was created, angels must already have existed. The Apocryphal Book of Jubilees unequivocally refers the creation of angels to the first day of creation.

The Talmudic tradition, however, prefers to postpone the time of the creation of angels for more late deadline, relating it, for example, to the second day, "lest they say that God received help in his work." Rabbi Hanina believed that angels were not created until the fifth day, placing them among the winged creatures (see Gen. 1:20).

According to another curious point of view, reflected in the treatise "Hagiga", the fiery river flowing before God's throne daily gives rise to new hosts of angels who sing praises to God during the day, and then go into the same river to be replaced by new ones.

Number of angels

The Bible already reflects the idea of ​​an innumerable multitude of angels. “Is there an account of His armies?” asks Job (25:3). Daniel reports: "Thousands of thousands served Him, and ten thousand thousands stood before Him" ​​(Dan. 7:10). This formulation is repeated in the apocryphal 1 Book of Enoch: “And ... I saw a thousand thousand, a darkness of those, innumerable and innumerable many, standing before the glory of the Lord of spirits” (En. 40). Subsequently, about huge number angels are also mentioned in the New Testament (Heb. 12:22, Rev. 5:11, etc.).

Even the Talmudists, with their passion for accurate calculations, found it difficult to name the exact number of angelic armies. One source says that there are 496,000 myriad angels praising God. Sixty myriad angels once descended and placed two crowns on the head of every Israelite who accepted the law; but when the Israelites began to sin, a hundred and twenty thousand angels descended to take them down (Shab. 88a). At Sinai, God appeared with twenty-two thousand angelic hosts, although other authorities believe that no mathematician could calculate the number of hosts. A thousand angels follow each Israelite, and one angel precedes him to command the demons to give way; in his left hand this angel holds a thousand angels, and in his right hand ten thousand angels. Rabbi Simon ben Lakish gives the following description of the vastness of the heavenly hosts: “There are twelve mazzalots [“signs of the Zodiac”], each having thirty hosts; each host - thirty camps; each camp, thirty legions; each legion thirty cohorts; each cohort, thirty corps; and each body has 365,000 myriads of stars” (Berach. 32b).

Classification of angels

There is no generally accepted classification of angels. There are several characteristic names of angels mentioned in the Bible, corresponding to the type of their activity. Among them are the “Angel-instructor”, showing a person “his straight path” (Job 33:23), the “Angel-destroyer”, devastating Jerusalem with a plague (1 Chronicles 21:15), the “Angel of the covenant”, entering the temple along with the Lord (Mal. 3:1), "the angel of the face" who saves the people of Israel (Is. 63:9).

In apocryphal literature, angels are credited with power over natural phenomena and elements. 1 Book of Enoch speaks of the spirits of thunder and lightning, the sea (tides), frost, hail, snow, clouds, dew, rain (En. 60), water, winds, air (En. 69). In the Book of Jubilees, an attempt was made to summarize all the functions or positions of angels, it lists the angels of the face, the angels of glorification, the angels of the spirit of fire, the angels of the spirit of the winds, the angels of the cloudy spirits of darkness, hail, hoarfrost, the angels of the valleys, thunder, lightning, the angels of the spirits of cold and heat, winter and spring, autumn and summer, the angels of “all the spirits of His creations in heaven and on earth”, as well as the angels of the spirits of darkness, and light, and morning dawn, and evening (Jub. 2). This theme is subsequently developed by the Talmudic literature.

In magical writings, angels can be classified according to their relationship with the elements (fire, water, earth, air), with the planets and signs of the Zodiac, according to their influence on certain days of the week (see, for example, "Heptameron" by P. Abano)

A number of mystical creatures subordinate to God are described in the Jewish Bible; Malach (messenger/angel) is just one of them. Others that differ in their characteristics from an angel include Irinim (Watching Angels/High Angels), Cherubim (Mighty), Sarim (Princes), Seraphim (Fiery), Chaiot (Righteous), and Ophanim (Wheels). The unifying entities for the entire multitude of creatures serving God are: Tseva (Master), B "nei ha-Elohim or B" nai Elim (Sons of God), and Kedoshim (Saints). They make up Adat El, the divine assembly (Ps. 82; 1). A select number of angels in the Bible (three to be exact) have names: Michael, Gabriel, and Satan.

Representation of angels

Angels can appear in amazingly varied forms, although the Bible often neglects to provide any description (Judges 6:11-14; Zechariah 4). They appear as humanoids in most texts of the Bible (Numbers 22), and as such are often indistinguishable from human entities (Genesis 18; 32:10-13; Jesus 5:13-15; Judges 13:1-5), but they can also manifest themselves as pillars of fire and clouds, or as a flame within a bush (Exodus 3). The Psalms characterize this a natural phenomenon like lightning, like a manifestation of God (Ps. 105:4). Other divine creatures appear as the winged part of the Divine throne (Isaiah 6) or the divine chariot (Ezekiel 1). The Cherubim's appearance is fairly well known, being masterfully depicted on the Ark of the Covenant (Exodus 25). Perhaps the most controversial creation is Malach Adonai, an angel who may or may not be the visible manifestation of God.

Angels were usually depicted as fair-haired androgynous youths with wings (a symbol of invisibility) in white linen clothes with gold belts. The dwelling place of angels is heaven, which was created before the dense sky (Gen.1.1, Gen.1.8).

Biblical angels perform many functions, including delivering information to mortals, protecting, rescuing, caring for the Israelites, and beating up Israel's enemies. The book of Daniel includes a whole range of ideas about angels that were created in post-biblical times, including name angels and guardian angels: all nations of the world have their own supreme angels, angels are organized hierarchically, and each has its own spheres of influence and authority .

Angels in Judaism

Jewish sources from the Greco-Roman period expand on the traditional concept of angels found in Jewish Scripture. One can especially note the first systematization of the Biblical masters of Heaven and the reduction to a hierarchy of various castes of angels that control and serve on various levels Heaven. Zechariah's mention of the seven eyes of God (4:10) is interpreted as a reference to the seven archangels, or the seven highest angels in the seven heavens (Enoch 61; Old Testament, Levi).

One can notice the polytheistic views manifested in the revival of the divine hierarchy in terms of monotheism. Now instead of minor gods with specific areas influence appear angels, subordinate to the one God, but each - with its own sphere of authority (3 Enoch). This is accompanied by the reproduction of the named angels. For the first time we hear about Uriel, Raphael, Peniel, Metatron and many, many others (I Enoch, Tobit, IV Ezra).

There is also an increasing awareness of the similarities between angels and mortals. It seems that the boundary between human and angelic states is permeable. A detailed analysis of the apocryphal fragments of the Bible (Genesis 5:24; II Kings 2:11) shows that an extraordinary mortal, such as Enoch, can be elevated to angelic status (I Enoch).

The idea of ​​dualism, stronger than in the Jewish Scriptures, appears in Late Antiquity and leads to the division of angels into two camps: light and dark, which is illustrated by the materials of the Manual of Discipline found among the Scrolls Dead Sea. The mythical reference to the misadventures of the Sons of God in Genesis 6:2 becomes the starting point for this belief. Thus, the legend of the fallen angels first appears in pseudo-epigraphic texts (I Enoch 6, from the section sometimes called the Book of Watchers). Here also for the first time the idea that angels envy man is encountered. The myth of the fallen angels eventually becomes a major theological motif in Christianity, but remains largely overshadowed in Judaism, with much less influence in later Jewish cosmology (see Demons and Satan). The belief that angels could be invoked and used by man, which would later become a major element in Merkavah mysticism, originally appears at this time (Book of Wisdom of Solomon).

Generally speaking, rabbinic literature corrects the important role of angels when it indicates their role in the Apocalyptic and Mystical traditions. Angels are not supposed to have free will (Shabb. 88b; Genesis 48:11). But they have intellect and inner life; they are capable of reasoning and error (Ps. 18:13). Angels exist to perform a single task (Genesis 50:2), angels are subject to man and the idea of ​​justice (Genesis 21, Jeremiah 93a).

However, the mention of angels in rabbinical literature is almost as common as the mention of the Heavenly Hosts themselves. Many of the divine acts described in Scripture were later attributed to various angels (Genesis 31:8; Jeremiah 105b). In contrast to this trend, however, tradition Jewish Passover specifically denies the role of angels in the central event of the deliverance of Israel from Egypt (Magid).

The functions of angels are even more diverse, and their role in the organization and functioning of the world is even more penetrating. Initially, the image of Mavet (Death) in the Bible was identified as Malach ha-Mavet (Angel of Death). The early Jewish concept of personal angels, melahei sharet and memuneh, "serving" or "guardian" angels and "messengers", also develops in rabbinical literature. The idea that angels form a choir that sings the praises of God is also the subject of comments and reflections of the sages (Genesis 78:1).

While the rabbinical writings do not offer any systematization of angels, unlike the Christian and magical traditions, some parallels are still visible. Thus, from the Talmud we learn that Michael, Israel's guardian angel, serves as the High Priest in Heavenly Jerusalem (verse 12b). The legends of the angel-prophet Elijah are becoming one of the most widely circulated stories about angels. Elijah often appears among mortals, bringing them revelations from Heaven and solving insoluble issues.

That all angels (not just seraphim and cherubim) have wings is first mentioned in this period (Verse 16a). Angels can range in size from small to cosmic (Verse 13b).

There is also a fundamental disagreement about the nature of angels. Some see angels as "embodied ideas of God", elementals made from fire, like the Muslim Ifrit, or from an impossible combination of fire and water (Sefer Yetzira 1.7). Others regard them as intangible, incorporeal entities of the mind.

Unlike the biblical authors, the Wise Men allow themselves to speculate on the origin of angels. They teach, for example, that angels did not exist before the creation of the world, but were created as part of heaven on the second day of Creation (Genesis 1:3; 3). Others claim that they were created on the fifth day, the day the winged creatures were created.

In late antiquity, angelology becomes the main element of Merkava's mysticism. Any adept wishing to reach the heavenly palace and vision of the Divine Glory had to know how to get past the guardian angels (usually by knowing and invoking their names) at each level. Perhaps even more important to this mystical tradition is that angels could be summoned and drawn to the earth to minister to the initiated man.

Many rituals and practices dedicated to this action are given in the writings of Hekalot. Originating in late antiquity, angels were more and more associated with and limited to the daily life of a person.

The medieval Midrash repeats and develops the early teachings about angels, but it is during this period that individual philosophers begin to offer a systematic and idiosyncratic classification of angels. Maimonides, for example, speaks at length about them in his Mishech Torah, Hilkot Visodei HaTorah (Laws of the Foundations of the Torah). Carefully classifying the angelic ranks (there are ten of them) in his rationalistic system, Maimonides equates them with the Aristotelian "minds" that mediate between the spheres. As such, they are the conscious and controlling spheres in their movement, but in this Aristotelian context, Maimonides says that they are forms of natural causality, as opposed to supernatural beings. He also expands his definition to include natural phenomena and even human psychology (he describes the sense impulse as "the angel of lust"). Based on this, he concludes that there are two types of angels, eternal and ephemeral, the latter constantly being either inside or outside of existence. He also denies that angels can ever take on a material form; the clashes described in the Bible are only the visions and dreams of the patriarchs and matriarchs. In contrast, other thinkers, such as the German Pietist Eleazer of Worms, have embraced esoteric and peremptory supernatural concepts in angelology. Because of the exalted status of Torah study among Asheknaz Jews, the rituals of summoning angels, especially those who could reveal the secrets of the Torah, like Sar Ha-Torah and Sar Ha-Panim (Prince of Torah and Prince of the Presence), became widely known.

The early medieval magical works of Sefer HaRazim catalog hundreds of angels, along with how to influence them and use their names in creation. protective amulets, curses and other ways to achieve power. The Zohar, along with continuing the tradition of angelic taxonomy, sorts them into seven palaces and classifies them according to the four worlds of emanations (1:11-40), and endows angels with female characteristics along with male attributes (1:119b).

Kabbalists have reported visitations of angels in abundance. The legislator of magic Joseph Caro wrote about the spirit of Mikhna who visited him at night and taught him Torah HaSod, the esoteric Torah.

The main contribution of Hasidic ideas to angelology has been a clearly anthropocentric, even psychological interpretation of the nature of angels. Early Hasidic masters believed that ephemeral angels were the direct result of human action. Good deeds create good angels, destructive behavior creates destructive angels, and so on. In other words, most angels are a by-product of human activity, not God! Thus, the balance between angelic and demonic forces in the universe is a direct result of human decisions and actions.

In the last quarter of the 20th century, according to Jewish society, there was a resurgence of interest in angels.

magical use: The names of angels have apotropaic properties and often appear on amulets, magical inscriptions and formulas. In the evening rituals of going to sleep, Kriat Sh "ma al ha-Mitah, the angels Michael, Gabriel, Uriel and Raphael are called for protection for the whole night. Angels have their own areas of specialization and can be called to help mortals in these areas, such as, for example, study and memorization of the Torah.

Angels in Kabbalah

Angels are often mentioned in Old Testament Jewish books. According to Jewish monuments, angels belong to male gender. The Jewish angels did not have wings. They appeared more as internal drivers than as external forces. In Kabbalah, there are from one hundred thousand to forty-nine million angels.

Kabbalah is a guide describing the path to God. And this path leads through palaces or countless halls where the help of angels is needed.

There are four worlds:

1. The material, physical world in which we live.
2. Peace commanded by 10 angelic troops. Each angel has its own name. At the head of them is the angel of the highest rank Metatron.
3. The world of light, which opens from the highest, God's world.
4. God's world, which is combined with the female hypostasis of the god Yahweh Shekinah.
There are ten Sephiroth or angels in Kabbalah. These are the main conductors divine energy. Each blooms like a luminous rose, each petal revealing a winged outline. The names of the Sefirot are abstract: affirmation, beauty, eternity, beauty, strength, mercy, knowledge, wisdom, understanding and crown, crown.

They are located in a pyramid turned top down.

At the base is the angel Sandalphon, this is the guardian angel.

God has seven main angels, they are considered his "incarnations":

Anael, God listen to me
Gabriel, Power of God
Samuel, Poison of God
Michael, Like God, Leader of the Heavenly Host
Sachiel, God's Justice
Raphael (archangel), God Healer
Cassiel, Throne of God
Above all Metatron, the Voice of God

Perfume ( human soul released from the body):

Pavael, Spirit of Saint Joseph
Caphael, the Spirit Accompanying John the Baptist in the Wilderness
Raphael, Spirit of Solomon
Getatia, Spirit of Moses
Uriel, Spirit of Ezra
Zaimel, Spirit of the Rod of Moses
Getael, Spirit of Joshua
Gimel, Spirit Serpent of Eve
Kamael, Spirit of Personal Courage
Ofil, Spirit of piety
Alepta, Spirit of Abraham
Gabriel, Spirit of Elijah
Samael, Spirit of John the Baptist
Michael, Spirit of Elesse
Vo-Ael, Ghost Spirit
Tetatia, Spirit of Virtue
Anael, Spirit of Knowledge
Falet, Spirit of happiness (earthly paradise)

The Devil has seven main demons, they are also considered the guises of the Devil:

Samael, Lord of the Air and Angel of the Afterlife
Beelzebub, Lord of Darkness and Demons
Python, Spirit of Divination
Belial, Spirit of Treachery
Asmodeus, Demon Slayer
Lucifer, Spirit of the Astral Light
Satan Opposing God

Above all these creations rises the angel of prayerful reflections about God. The path of prayerful reflection leads him to an ever more uplifting possibility of love, which is ultimately achieved by the realization that every life is holy, that every life is God and the transmission of love. Whatever we do in the divine ecstasy of prayer or prayerful contemplation is an act of creation. And only such an act in God and through God creates new angels.

The highest creation of all is Mitzvoh, the study, knowledge of the Torah, prayer and repentance. Each Mitzvoh that a person performs is not only an act of spiritual contemplation, sacred in itself, but it is also an act of transformation of the material, physical world.

Angels in Islam

Belief in angels is an integral part of the Muslim faith (Quran 2:177). According to Islamic ideas, they were created from the elements of light. The meaning of their existence is to serve people (Quran 2:34).

The angel Gabriel informs the prophets of the Revelation of God.
Angel Michael, leading the heavenly army
Angel Azrael is the Angel of Death,
Angels Harut and Marut - magical knowledge(Quran 2:102).
Angel Malik guarding hellfire

There are several classes of angels, each of which performs its task. Part of the angels, called "Mukarrabun", is in constant worship of Allah. The name of Allah Almighty does not leave their lips. It is said about them in the Qur'an "The heavens are ready to open over them, and the angels praise their Lord and ask for forgiveness for those who are on earth ..." (42: 5). Just as we cannot exist without air, so they cannot leave worship.

Angels called "Kiramen Katibin" lead standing account earthly affairs of people and scrupulously record in the personal book of life the deeds of each person. Other angels play the role of protectors of people. They are called "Hafaza". If not for the protection of the angels of Hafaz, Muslims would be constantly attacked by satanic forces.

Parts of the angels, headed by Azrael (peace be upon him), are instructed to take the souls of dead people. Their name is "Malaika ul-Maut". Almighty Allah says about them: “Say:“ The angel of death to whom you are entrusted accepts your death, then you will be returned to your Lord ”(Sura 32, ayat-11).

2 more angels - Munkar and Nakir - ask questions to the dead about their God, prophet, religion. Appearing in the grave after burial, they appear before the dead not always in the same form, but in accordance with the faith or unbelief of the deceased. Before the Kafir, they appear in a terrible guise: completely black with luminous eyes, ferocious, of enormous growth. And they ask questions in a thunderous voice. And in front of believers who lead a worthy lifestyle, they appear in the form of a friendly friend, and questions are asked kindly and with participation. There are 19 angels who are required to serve in Hell and are called "Zabani". They are huge and very cruel. “We made only the angels rulers of the fire and made their number only a test…”. (Sura 74, verse 31)

Almighty Allah, at his own discretion, chose prophets not only from among people, but also from among angels. The four main angels - Archangels Jabrail, Mikail, Israfil and Azrael are the prophets of the angels. In addition to prophetic missions, they also have other personal tasks from Allah Almighty. Archangel Jabrail conveyed the commands of Allah to the next Prophet. Mikail is authorized to control the winds and rain clouds. Azrael, as mentioned above, takes the souls of people who have completed their life path. And the Archangel Israfiel, Almighty Allah, instructed to constantly be with a huge pipe resembling a horn. He waits at this pipe called "Suur" for the order of Allah. As soon as Almighty Allah gives a sign, Israfiel will blow into the "Suur", and the End of the World will come.

Human prophets are superior to angelic prophets. At the same time, angelic prophets are higher than ordinary people. But simple people, leading a righteous lifestyle, firmly following the instructions of the Koran and the Sunnah, in turn, are higher than ordinary angels. This is because, according to Islamic scholars, it is much easier for angels who do not have sex, who do not need food or drink, who do not have passion, to be righteous. While a person has to constantly moderate his passions in order not to fall into sin, succumbing to the temptation of Satan.

The Noble Quran says that Allah Almighty created angels with two, three, four wings. “Praise be to Allah, the Creator of heaven and earth, who made angels messengers with double, triple and quadruple wings. He increases in creation what He pleases. Allah is powerful over every thing ”(35: 1) We must not forget that the wings of angels are not like the wings of birds, nor the wings of windmills. Their wings match their power. The strength and size of angels depend on what they are intended for. And their wings correspond to this purpose.

I believe in the One God ... the Creator of heaven and earth, visible to everyone and invisible ().

Woe to heights, souls woe to the heart's eye, and intelligent aspirations, with divine love, we always extend in our souls: as if even from there we will shine with rays, we will run away from the darkness of passions, hoping to stand before the terrible throne of the Creator, and be transformed from light to light (Stichira on "Lord, I have called" in the week of eternity, tone 2).

Many marvelous beauties are scattered before our eyes by the generous right hand of the Most High. Fields, meadows, yellowing fields, dotted with emerald flowers, dressed in a way that Solomon did not dress in all his glory, dense forests with their incessant trills of birds, wild mountains, gorges and rocks, frozen as if in their majestic pensiveness, the boundless sea, blue, with its foaming turbulent waves, a quiet stream, peacefully and gently murmuring somewhere in a green valley, ringing song a lark flying up, a thousand-eyed, starry sky - all this, and every blade of grass in the field, and every star in the sky - the whole universe is full of such inexplicable beauties that, however, according to the confession of one teacher of the Church, the mind could not stand it, could not contain the heart would be, if we, being born at once adults and conscious, would suddenly see all these beauties; True, the enthusiastic hymn of the King-psalmist in honor of the creator of all this beauty becomes understandable: “As Your works are exalted, O Lord, marvelous are Your works, O Lord, You have made all wisdom! Lord, our God! As wonderfully your name all over the earth! ... Thy splendor will be taken above the heavens! ()

But ... what is the essence of all these visible beauties in comparison with the invisible ones! What are these visible beauties, if not a reflection, if not a shadow from what is invisible to the eye? There is, beloved, beyond what we see starry sky, there is another sky - the sky of heavens, where the great apostle of tongues was once caught up and where he heard and saw what “Even eye has not seen, and ear has not heard, and it has not risen in the heart of a man”(). This sky is also studded with stars, but such that we cannot even imagine now, stars that never fall, always shining, morning stars, as it is written in Scripture: “with the general rejoicing of the morning stars ... approved the foundations of the earth were laid and its cornerstone"(). These morning stars are the angels of the Lord.

Oh, beloved, you know, do you feel all the immeasurability of God's mercy in the fact that heaven is opened to us, the sons of dust, to us darkened by sin, enlightened spiritual eyes are granted through the Sacraments of the Orthodox Church, with which we can see the celestials, the angels of God. “From now on,” we are promised, behold the heavens open and the angels of God ascending and descending over the Son of Man"(). “Heaven,” exclaims one preacher, “is the blessed home of invisible spirits and our future eternal home, before very little was known. Oh, this ignorance alone, how deadly and painful for us! In moments of sorrow, in hours of lamentation, where would we fly away with our souls? In the moments of death, in the hours of separation, where would we find consolation? And what kind of life would it be that must end irrevocably? It would be better not to live like this at all. And what would these joys be that should disappear forever? It would be better not to be so happy at all. Now, with the advent of Christ the Savior on earth, such thoughts cannot and should not disturb us. Now we have a sky - a country of joy and consolation, where we so often fly away from the vanities of the world to rest our souls, calm our hearts; now we have immortal life where we will one day live a new life, inseparable from everything that is so dear and dear to our hearts.

Woe to our hearts!

Woe to heights, souls woe to the eye of the heart! But... how can a fallen man rise there, when sin constantly drags him down?

“Having the substance of a mother, and the clay of the father, and the forefather, dust, I can see these affinities to the earth very much: but give me, my intercessor, and look at grief when to heavenly kindness” (Canon to the Guardian Angel).

Let us rush to this heavenly road not with our own strength, but take the wings of the word of God, the writings and testimonies of the God-wise fathers and teachers of the Church, unfold them in all their breadth and power, and surely these wings will lift up the mountain, our wavering and falling down spirit. - Woe to the height of the soul, woe to the heart's eye. Woe - to the angels - we have hearts!

Angels... What are they? What are these beings? Are there many? What do they do, how do they live in heaven? Do they ever come to earth with us?

What are angels? In all peoples, at all times, along with the innate thought about God, there has always lived the thought and this or that concept about the angelic world. And we, although we have not seen angels with bodily eyes, can still draw their image, we can say what kind of creatures they are: the thought of them is deeply embedded in our soul; mentally each of us imagines angels.

Angel ... Isn't it true, when we pronounce this word with our own lips, or hear it pronounced by the lips of others, or when we think about an angel, then every time this name evokes in us an idea of ​​something unusually bright, pure, perfect , holy, beautifully tender, about something that the soul involuntarily yearns for, what it loves, before which it bows? And everything that we do not notice on earth is holy, bright, pure, beautiful and perfect - we all have a tendency to call and designate the name of an angel. We look, for example, at pretty children, admire their trusting eyes, their naive smile, and say: “like angels”, “angelic eyes”, “angelic smile”. We hear harmonious, touching singing, sonorous, gentle voices, we listen to their various overflows and melodies, sometimes quietly sad and thoughtful, sometimes enthusiastically solemn and majestic, and we say: “as if in heaven, as angels sing.” Will we visit a family whose members live in mutual consent, mutual love, prayer, where everything bears the stamp of some kind of quietness, meekness, some kind of extraordinary world, where the soul involuntarily rests - we will visit such a family, and we say: "they live like angels." Whether any extraordinary beauty strikes our eyes, we say again: "angelic beauty." And if we are asked, if we are instructed to draw an angel, and if we own the colors, how will we depict him? Certainly in the form of a beautiful young man, in snow-white clothes, with a bright, clear face, clear eyes, with white wings - in a word, we will try to portray something attractive, tender, alien to the earth and everything sensual. And the brighter in our drawing we imprint this alienation from the earth, this, as it were, airiness, lightness, spirituality, this incorporeality, heavenliness, the more perfect the drawing will be, the more eyes it will attract to itself, the more clearly it will remind those who look about the celestial being. . So, then, what are angels, as our inner feeling, inner spiritual instinct, our inner direct experience tells us about this, first of all.

With the name of an angel, we associate the concept of everything that is most dear to us, holy, attractive, pure, perfect, beautiful, unearthly. An angel is assigned to our inner gaze as a being not of this world, spiritual, free from all coarseness and sensuality, in a word, as a heavenly being. And what our inner feeling tells us about angels, perhaps not quite clearly, vaguely, then with special clarity and obviousness reveals to us the word of God.

The Word of God is a message from heaven and about heavenly things.

And the more often and deeper we read into it, the closer the heavenly world - the angelic one becomes to us, the more tangibly we will feel it with our heart, the more clearly its victorious songs will reach our inner ear. How in clean water the sun and the starry sky are reflected, so in the word of God - this source of living water - the spiritual sky is reflected - the angelic world; in the word of God we see angels as if standing before us.

By nature, the word of God teaches us, angels are spirits. “Are not all ministering spirits, says App. Paul, - sent to minister to those who are to inherit salvation."(). “You want to know,” says the blessed. Augustine, is the name of his (angel) nature? This is the spirit. Would you like to know his position? This is an angel. In essence he is a spirit, and in activity he is an angel. But angels are spirits, not bound, like our spirit, by flesh, which opposes the spirit, captivates it with the law of sin, constrains it, cuts off its flights to heaven, constantly pulls it to the earth. Angels are spirits free from all carnality, its laws are alien to them. They are not tormented by hunger, they are not tormented by thirst. Therefore, all our stubborn labor is unknown to them in obtaining daily bread. “Cursed is the earth in your deeds, ... thorns and thistles it will grow for you ... In the sweat of your face, bring down your bread”(). This formidable verdict of Divine justice is pronounced only to fallen man, and the angels remained faithful to their Creator to the end. Thorns and thistles do not grow in heaven, sweat does not exhaust the face of an angel. They do not sow, they do not reap, they do not gather into barns, they are not dried up by the care of tomorrow; our struggle for bread, for existence, our mutual strife, strife, wars, anger, hatred, envy because of this are unfamiliar to incorporeal spirits. True, they feel hunger and thirst, but not our hunger with pain, not our thirst with suffering. Their hunger is a never ceasing need to be sated with the sweetness of contemplation of Divine beauty, the sweetness of the knowledge of eternal wisdom, to be sated with the one living bread.

“Holy bread,” the priest prays with the words of St. before the Liturgy - Holy Bread, Living Bread, Sweetest Bread. Bread of lust, Bread of the purest, full of all sweetness and incense! The angels in heaven feed on you abundantly; May the stranger on earth be satiated according to his strength with Thee!

“The angels in heaven feed abundantly,” and everyone wants to be saturated with the sweetness of the contemplation of the Divine more and more. What a lofty, truly heavenly, most blessed hunger! The angels are seized with thirst, but also with a heavenly and blissful thirst - a thirst for ever closer and closer communion with God, penetration by the Divine, enlightenment by Him. Their thirst is a never-ceasing yearning for God. A small semblance of this thirst occurs on earth. So the eagle, spreading its mighty wings to its full extent, soars up, and flies, rises higher ... higher ... there - deep into the sky. But no matter how high he rises, he must again descend to the bottom. It happens like this: our mind, in moments of greatest spiritual tension, inspiration, prayer, powerfully breaking the bonds of the flesh, like an eagle, rushes to heaven, contemplates God, is imbued with Him, thinks about Him. But, alas, our mind, fickle, wavering, again falls down from heavenly heights; breaks up into many vain thoughts, dissipates. Angels are not so: their mind is incessantly, invariably directed towards God, does not deviate from Him for a single moment, it knows no turning back. The angels “with a firm mind, a steady desire to lead beings” contemplate the Divine, the Church sings about them. “The angels are inflamed with Divine love” (1 Octoechos, ch. A). Inflamed even by this love, kindled by the dawn of the Divine being, from this Divine thirst the angels themselves become “God-bearing coal” (2 Oktoich, ch. 2). Canon on Monday morning, ode 1. "The communion of divine fire, like a flame happens." “In fiery fires, cherubim, seraphim stand before You. God!" (3 Tone 4, Tuesday, Canto 8).

What truly divine, what the sweetest thirst! Thus, in the unceasing contemplation of God, in constant striving and elevation towards Him, in the never-ceasing hymn of His immeasurable glory and majesty, angels live in heaven.

On the path of constant aspiration and elevation to God, they do not know any stops, barriers and obstacles, they do not know the most important, the most basic, the most difficult obstacle on this path - sin, which every now and then with its bonds binds the wings of our spirit, constrains its flight. to heaven and God. Angels can no longer sin. At first they, according to the teachings of the blessed Augustine, were created by God with the possibility of sinning, then, by the steady exercise of their will in goodness, they passed into the state of the possibility of not sinning, and, finally, strengthened in obedience to God, by the power of divine grace, they became so perfect that they reached the state of the impossibility of sinning.

It is in this most blessed and holy state that the angels remain to this day in heaven.

As incorporeal spirits, angels know neither our space nor time; our modes of transportation, involving many efforts and difficulties, are unknown to them. Angels are fleeting, fast-moving: an angel is now in one place, in the twinkling of an eye - in another; there are no walls, no doors, no locks for angels. “They,” he teaches, “walk freely around the great throne, because they are fast-moving minds, flames and divine spirits, quickly transported through the air.” And they pass through a closed door, and see through the walls, and no fortress, the most solid, high and impregnable, is able to restrain their flight. On their fleeting wings, angels rush uncontrollably, freely: before “the noise of their spirit” (), like smoke, all space disappears.

And it is not only the angels themselves who rush so easily; an angel, if he approaches a person, takes him, lifts him on his wings, then space ceases to exist for a person too; covered with the roof of angelic wings, it is transported through the most remote distances in the twinkling of an eye. This is how it is narrated in the book of the Acts of the Apostles about St. app. Philippa: “An angel of the Lord said to Philip: Get up and go to noon, on the road that goes from Jerusalem to Gaza ... He got up and went.” On the way he met an Ethiopian husband, a eunuch, a nobleman of Candace, the queen of Ethiopia, entered into a conversation with this nobleman, converted him to Christ and baptized him. And so, “when they came out of the water, the Holy Spirit fell on the eunuch, but Philip was taken away by the angel of the Lord, and the eunuch did not see him anymore ... But Philip(straightaway) ended up in the Azot ().

Even more marvelous is narrated in the Word of God about the prophets Daniel and Habakkuk. Prophet Daniel was in captivity in Babylon; through the intrigues and malice of the pagan Babylonians, he was thrown by the king into the lions' den. He languished there for six days without food, the lions did not touch the righteous man, but hunger made itself felt. While “There was a prophet Habakkuk in Judea, who, having cooked stew and crumbling bread into a dish, went to the field to take them to the reapers. But the angel of the Lord said to Habakkuk: "Take this dinner that you have to Babylon to Daniel, to the lions' den." Exclaimed in surprise Habakkuk: "Sir! I have never seen Babylon, and I do not know a moat.” And then the angel of the Lord took him by the crown of the head, and, holding the hair of his head, set him in Babylon over the ditch by the power of his spirit. And Habakkuk called and said, “Daniel! Daniel! take the dinner that God has sent you." Daniel, full of enthusiastic feelings, thanked the Lord: “You remembered me, O God, and did not leave those who love you!” And Daniel got up and ate; the angel of God instantly put Habakkuk in his place", again to Judea ().

Wonderful, marvelous, folks!

It’s strange for us, bound by flesh, it’s strange for us, bound from everywhere by space, it’s not clear how this is possible: to be here now, and at any second be transported through hundreds, thousands, tens of thousands, millions of miles and find ourselves immediately in another place, in another country , among other people, to hear a foreign language, to see another nature. Strange, but not so much that we absolutely could not accommodate such a quick movement in our minds; incomprehensibly, but not so much that such speed is in direct contradiction to our mind. A person "diminished, according to the Word of God, small chim from angel"(), in itself bears the possibility of angelic swiftness. In fact, is not, tell me, our spirit is fast-moving, is not our thought fleeting? For thought, for our spirit as well, after all, there are no barriers and obstacles. In the twinkling of an eye with thought we can travel over the most enormous distances, in the twinkling of an eye with the spirit we can visit different places. And this, now more and more intensifying, the desire to conquer, conquer space, to cut through it with all sorts of, the fastest machines, this more and more growing thirst to get off the ground, and on the newly invented airships, as if on wings, fly away there ... high, high .. where the sky is blue - what does all this say, if not that a person is truly “a small chim is belittled from an angel” that his spirit is fast-moving, his thought is fleeting, that in spirit, in thought, a person is an angel, and also not bound by space.

Not far from the Trinity-Sergius Lavra there is the Gethsemane Skete. In this skete, the elder, hieroschemamonk Alexander (+ 9 Feb. 1878), a tireless doer of the wise-hearted Jesus Prayer, labored in seclusion. Tells about this old man former student and his cell-attendant, now a venerable abbot, a wise elder himself and a proven teacher in the spiritual life, says:

“It used to happen that you would go to the vigil and go to the elder, Father Alexander, - he would sit on a chair with me; you will go to the Vespers, and, at the end of the service, you will again go to the elder, and the elder still sits in the same place with prayer. Hearing the noise, he will raise his head and, seeing me, he will be as if surprised and ask: “Has the Vespers departed? I thought that I had just sat down, and four hours had already passed, I don’t see time behind the Jesus Prayer, it flows so quickly, as if it were flying.

Here on earth, in the realm of death and time, a person, in conversation with God, completely forgets time, leaves its cascading whirlpool, then it is clear to you, beloved, why in heaven, in the realm of eternal life, there is no and cannot be time at all? There, the angels have only one thing in their thoughts, one thing in their hearts - God is eternal. And “eternity,” says St. Gregory the Theologian, - there is such a continuation that extends along with the eternal, is not divided into parts, is not measured by any movement, nor by the course of the sun ... eternity is neither time nor part of time, it is immeasurable.

An immeasurable, boundless commandment was given to you and me, friends: "Be perfect as your Heavenly Father is perfect" ().

Supported by the right hand of God, stand firmly, unswervingly on this path of spiritual growth and perfection in Christ Jesus, and you will become like angels: with all your soul you will feel how time, days, weeks, months, years begin to disappear before you, and before your eyes in all its majesty its own and immensity, as before the angels, eternity-eternity will unfold ... eternity ...

Are there many angels? Can you count them? No. The bliss of the angels is immeasurable, and their number is immeasurable. They surround the Throne of God with darkness and thousands of thousands. “I saw,” says the prophet Daniel, “ that thrones were set up and the Ancient of Days sat down.... A river of fire went out and passed before Him; Thousands of thousands served Him, and ten thousand thousands of them stood before Him.(). And the shepherds of Bethlehem, on the holy Christmas night, saw a numerous heavenly army, which sang: "Glory to God in the highest, and on earth peace, goodwill towards men"(). When the Lord was taken in the garden of Gethsemane, and the Apostle Peter, in defense of his Teacher, drew his sword, striking the servant of the high priest, the Lord said to Peter: “Return your sword to its place... or do you think that I cannot now implore My Father, and He will present Me more than twelve legions of angels?” ().

Legions of angels... Numerous hosts... Darkness and thousands of thousands... You see how the word of God counts the angels: with all this it wants to tell us: the angelic world is immense. That is why in the word of God angels are compared with stars (). You can admire the stars, you can, looking at them, glorify the Creator, but you cannot count them; so it is with angels: you can pray to them, you can sing about them, but you can’t say how many there are. Remarkable thoughts about the immensity of the angelic world are expressed by St. Kirill

Jerusalem. “Imagine,” he says, “how numerous the people of Rome are; imagine how numerous other rude peoples are now existing, and how many of them died in a hundred years; imagine how many are buried in a thousand years; imagine people, from Adam to the present day: their multitude is great, but it is still small in comparison with the angels, who are more. They are ninety-nine sheep, and the human race is only one sheep; by the vastness of the place one should also judge the number of inhabitants.

The earth we inhabit is, as it were, a certain point located in the center of the sky: therefore, the sky surrounding it has as many inhabitants as the space is larger; and the heavens of heavens contain their immense number; “Thousands of thousands will serve Him, and ten thousands of them will stand before Him”(); this is not because it was precisely the number of angels, but because the prophet could not pronounce a greater number. So great, so vast is the angelic world! And what order, what wondrous harmony, harmony and peace reign in the angelic world, with all its immensity! Do not think to look among the angels, looking at mutual love them, equality or unbridled freedom, which is often exhibited and preached among us as an ideal, as the height of perfection. No, you will not find anything like this among the angels. “And there,” remarks one saint, “some rule and stand before, others obey and follow. Essential and complete equality is found only between the three Persons of the Most Holy Trinity: God the Father, God the Son and God the Holy Spirit.

But, oh, why, someone will say, differences, degrees even among the celestials? Is it really impossible to do without ranks and degrees in heaven? And besides, don't degrees and ranks bring some discord, some disharmony into the life of angels? And is complete bliss possible with an unequal distribution of it? If in heaven, too, some rule and come forward, while others obey and follow, then is it not possible there, too, that almost always takes place here on earth: those who obey and those who follow do not harbor some feeling of envy, some discontent towards those who are in charge and upcoming? supreme state of some and the lowest of others does not cast at least the smallest shadow on the bright angelic life? All such perplexed questions arise in us because we are too attached to the earth, so that we often think about heaven in an earthly way, and we transfer to heaven what we are related to on earth, completely losing sight of the most basic , the sharpest difference between heaven and earth: on earth there is sin, in heaven there is none. And it is from sin that they originate and grow, as from a root, all sorts of abnormalities, all sorts of deviations from truth and truth. So in this case: it is not the difference in degrees and ranks that gives rise to discontent, envy in those who are distinguished, but sin gives the difference its sinful shade of vanity, fulfilling the difference with its poisonous bitterness. Earthly distinction often springs from petty vanity, it is nourished and supported by it, introducing into the highest feelings of love of power, ambition, unmercifulness, even cruelty in relation to the lower ones; in the lower ones, it settles murmuring, developing flattery, cringing, servility, hypocrisy, servility. All of these are distortions of sin. It can't be in heaven. The ranks and degrees of angels are, as it were, different tones of the same harmony, different colors of a single picture of the great Artist - the Creator. The difference of angels is the difference of stars in the blue sky, the difference of fragrant flowers in green meadows; the difference of angels is the difference of voices in a slender choir, a difference that creates harmony, grandeur, beauty.

How do we know, beloved, about the ranks and degrees of angels? He said, told us about this the one who himself, with his own eyes, saw these ranks and degrees of angels, who himself heard their touching songs, their victorious hymns - the supreme apostle of tongues, Paul. “I know,” he says of himself, “ a man in Christ, who ... whether in the body - I don’t know, whether out of the body - I don’t know: God knows - was caught up to the third heaven ... into paradise, and heard unspeakable Verbs , which a man cannot tell"(). It is impossible because the heart cannot withstand it, the mind cannot contain it. That is why the apostle Paul could not tell anyone the verbs he heard in heaven. But about what the structure of the life of angels is, what degrees there are among them - the apostle told about all this to his disciple, whom he converted from the pagans to Christ when he was in Athens. The name of this disciple of Pavlov - (he was a member of the Areopagus, supreme court Athenian). Dionysius wrote down everything he heard from Paul and compiled a book: "On the Heavenly Hierarchy."

According to this book, the structure of the angelic world is presented in this form: all angels are divided into three faces, and in each face there are three ranks.

So, the first face: it has three ranks. The first rank is Seraphim; second rank - Cherubim; third rank - Thrones.

Finally, the third face, and in it the following three ranks: the first rank - Beginnings; the second rank is the Archangels; the third rank is the angels.

So, you see, all angels are divided into three faces and nine ranks. So it is customary to say: "nine orders of angels." What a divine order, what marvelous harmony! Do you not notice, beloved, in the structure of the angelic world a clear imprint of the Divine Itself? God is one, but trinity in persons. Look: even in the angelic world this Three Sun Light shines. And, take note, what a strict sequence, what a wonderful trinity arrangement, trinity unity: one face and three ranks; and again: one face and three ranks; and again: one face and three ranks. What is this if not a clear reflection of the Holy Trinity, not a deep trace of the Triune God? One God - one face; three Persons - three ranks. And, then, this repetition, this is some kind of amplification, divine multiplication: one face, one face, one face - one is taken three times; ranks: three, three, three - it turns out: three times three. Such multiplication, repetition, as if emphasizing does not mean that the radiance of the Three Sun Light pours out in the angelic world especially abundantly, not only pours out, but also overflows, that the everlasting life of the Triune Source flows into heavenly powers never interrupted, abundant, multiplied flow.

Yes, deep, incomprehensible is the mystery of the Trinitarian Divinity, just like the Spirit of God tests and knows these depths of God; deep, incomprehensible is the mystery and three-fold nature of the angelic world - and the angels themselves do not fully comprehend it. Truly, “Great art Thou, O Lord, and marvelous are Thy works, not a single word will be sufficient for the singing of Thy wonders!”

Let us now dwell more carefully on each angelic rank separately.

The first rank of angels - Seraphim

Of all the ranks of heaven, the Seraphim are the closest to God; they are the first participants in divine bliss, the first to shine with the light of magnificent divine glory. And what most amazes and astonishes them in God is His infinite, eternal, immeasurable, unsearchable love. They, in all their strength, in all their depth, incomprehensible to us, perceive, feel God exactly as, through this they approach, as it were, the very doors, the very Holy of Holies of that "Unapproachable Light" in which God lives (), through this entering into the most intimate, most sincere communion with God, for God Himself is Love: “God is loved” ().

Have you ever looked at the sea? You look, you look at its boundless distance, at its boundless expanse, you think about its bottomless depth, and ... the thought is lost, the heart stops, the whole being is filled with some kind of sacred awe and horror; to fall prostrate, to close oneself before the clearly felt, boundless majesty of God, displayed by the boundlessness of the sea. Here is some, although the weakest, similarity, a barely noticeable, thin shadow of what the Seraphim are experiencing, constantly contemplating the immeasurable, unsearchable sea of ​​Divine love.

God-Love is fire to eat, and the Seraphim, constantly clinging to this fiery Divine Love, are filled with the fire of the Divine primarily before all other ranks. Seraphim - and the word itself means: fiery, fiery. Flaming-burning Divine Love, by the inexpressibility of Its mercy, by the immensity of Its condescension to all creatures, and above all to the human race, for the sake of which this Love humbled itself even to the cross and death, always leads the Seraphim into an indescribable sacred awe, plunges them into horror, makes everything shudder. their being. They cannot endure this great Love. They cover their faces with two wings, their legs with two wings, and fly with two, in fear and trembling, in reverence in the deepest singing, crying, crying out and saying: “Holy, holy, holy, Lord of hosts!”

Burning with love for God themselves, the six-winged Seraphim ignite the fire of this love in the hearts of others, purifying the soul with divine fire, fulfilling its strength and strength, inspiring preaching - to burn the hearts of people with the verb. So, when the Old Testament prophet Isaiah, seeing the Lord sitting on a high and exalted throne, surrounded by Seraphim, began to lament about his impurity, exclaiming: “Oh, accursed Az! For I am a man with unclean lips ... - and my eyes saw the King, the Lord of Hosts! .. Then says the prophet himself. One of the Seraphim flew to me, and in his hand was a burning coal, which he took with tongs from the altar, and touched my lips and said: behold, I will touch this with your mouth, and your iniquities will be taken away and your sins will be cleansed" ().

Oh, fiery Seraphims; purify with the fire of divine love, kindle our hearts too, yes, apart from God, we do not wish for any other beauty; May God be our heart the only joy, the only delight, the only blessing, the beauty before which all earthly beauty fades!

The second rank of angels - Cherubim

If for the Seraphim God appears as a fiery burning Love, then for the Cherubim God is a shining Wisdom. Cherubim incessantly delve into the divine mind, praise, sing of it in their songs, contemplate the divine mysteries, penetrate them with trepidation. That is why, according to the testimony of the Word of God, in the Old Testament the Cherubim are depicted crouching over the Ark of the Covenant.

“And do it,” the Lord said to Moses, “ from the gold of two Cherubim... Make them on both ends of the lid(The Ark). Make one Cherubim from one side, and another Cherubim from the other side ... And there will be Cherubims with outstretched wings, covering the cover with their wings, and their faces will be towards each other, the faces of the Cherubim will be towards the cover. ().

Marvelous image! So it is in heaven: Cherubim with tenderness, with fear, look at the Divine Wisdom, explore it, learn from it, and, as it were, cover its secrets with their wings, keep them, cherish, revere them. And this reverence for the mysteries of Divine Wisdom is so great among the Cherubim that any bold inquisitiveness, any proud gaze at the Mind of God is immediately cut off by them with a fiery sword.

What, indeed, “the depth of the wealth, wisdom and mind of God” lies before the eyes of the Cherubim! No wonder they are called "multiple-eyed." This means: from the unceasing contemplation of the Divine Wisdom, the Cherubim themselves are full of knowledge, and therefore they see and know everything perfectly, and knowledge is promised to people.

The third rank of angels - Thrones

Of course, you know what a throne is, with what meaning this word is often used among us? They say, for example, "The King's Throne" or "The King's Throne", "The King said from the height of the Throne." With all this they want to show dignity, royal greatness.

The throne, therefore, is the personification of royal majesty, royal dignity. Here in heaven there are their Thrones, not our material, soulless ones, made of gold, silver, bone or wood and serving only as symbols, but intelligent Thrones, living bearers of the greatness of God, the glory of God. Thrones, primarily before all the ranks of the angels, feel, contemplate God as the King of Glory, the King of the entire universe, the King who creates judgment and truth, the King of Kings, as "God the Great, Strong and Terrible" (). "Lord, Lord, who is like You?" ()... “Who is like You in bosekh. Lord, who is like Thee: glorified in the saints, wondrous in glory.” (). "Great is the Lord and highly praised and His majesty has no end" ()... "Great and unending, high and immeasurable"()! All these hymns to the majesty of God, in all their fullness, depth and truth, are understandable and accessible only to Thrones.

Thrones not only feel and sing of the majesty of God, but they themselves are filled with this majesty and glory, and others are allowed to feel it, poured, as it were, into human hearts, filling them with waves of majesty and glory of the Divine.

There are moments when a person is somehow especially clearly aware of the mind and with some special strength feels the greatness of God in his heart: thunder, lightning, marvelous views of nature, high mountains, wild rocks, worship in some magnificent large temple - all it often captures the soul so much, strikes the strings of the heart so much that a person is ready to compose and sing laudatory psalms and songs; before the perceived greatness of God, he disappears, is lost, falls on his face. Know, beloved, such holy moments of a clear sense of the greatness of God do not happen without the influence of Thrones. It is they who, as it were, join us to their mood, throw its sparkles into our hearts.

Oh, if the Thrones visited us more often, more often they would send us a sense of the greatness of God and our own insignificance! Then we would not have been haughty, we would not have been so haughty with our minds, as we often are haughty and haughty, not knowing our own worth, almost revering ourselves as a god.

Fourth rank of angels - Domination

Dominions ... Think about this name. Doesn't it remind you of another like him? “Lord”... This is, no doubt, where the “Domination” is borrowed from. So, in order to understand what these latter are, it is necessary to understand in what sense the name Lord is used.

You have heard: in everyday life we ​​say: "the master of the house" or "the master of such and such an estate." What do they want to express with this? And the fact that a person whom we call the master of a house or estate, holds his house or estate in his hands, manages it, takes care of its well-being, provides for it, is “a good owner”, as they say among us. So God is called the Lord because he takes care of the world created by Him, provides for it, is its Supreme Owner. “He,” says blessed Theodoret, “is himself both a shipbuilder and a gardener who has grown matter. He created the substance, and built the ship, and constantly controls its helm. “From the shepherd,” teaches St. - the flock depends, and everything that grows on the earth depends on God. In the will of the farmer is the separation of wheat from the thorns, in the will of God is the prudence of those living on earth in their mutual unity and unanimity. It is in the will of the king to arrange regiments of soldiers, in the will of God - a certain charter for everything. So, another teacher of the Church notes, “neither on earth nor in heaven, nothing remains without care and without providence, but the care of the Creator equally extends to everything invisible and visible, small and great: for all creatures need the care of the Creator, equally as well as each separately, according to its nature and purpose. And “not for a single day does God cease from the work of managing creatures, so that they would not immediately deviate from their natural ways by which they are led and directed to achieve the fullness of their development, and each to remain in its own way what it is.

Here, in this domination, in this management of God's creatures, in this care, God's providence for everything invisible and visible, small and great, and the Lords penetrate.

For the Seraphim, God is flaming Love; for the Cherubim, the luminous Wisdom is brought forth; for Thrones God is the King of Glory; for Dominions, God is the Lord-Provider. Predominantly before all other ranks of the Dominion, they contemplate God precisely as a Provider, sing of His care for the world: they see "and in the sea the way, and in the waves his strong path"(), look with fear as “Toy will change times and summers, supply kings and put down”(). Full of sacred delight and tenderness, the Dominion enters into the many different cares of God: he puts on the krins of the countryside, "For as Solomon in all his glory is clothed, as one of these"() how He dresses “The sky is clouds, it prepares rain for the earth, grass and cereals vegetate on the mountains for the service of man: it gives their food to cattle, and to the chicks of the crows that call on Him”(). The Dominions marvel at how God, so great, embraces everyone and everything with His care; keeps and protects every blade of grass, every midge, the smallest grain of sand.

Contemplating God as a Provider - the Builder of the world, Domination and people are taught to organize themselves, their soul; they teach us to take care of the soul, to provide for it; they inspire a person to dominate his passions, over various sinful habits, to oppress the flesh, giving scope to the spirit. Domination must be prayerfully invoked to help anyone who wants to free himself from any passion, wants to dominate it, to get behind some bad habit, but cannot do this because of weakness of will. Let such one cry out: “Holy dominions, strengthen my weak will in the fight against sin, let me rule over my passions!” And, believe, such a prayerful invocation will not remain fruitless, and now help and strength will be sent to you from the host of Dominions.

Fifth rank angelic - Forces

Predominantly before all other ranks, this angelic rank contemplates God as creating many powers or miracles. For the Forces, God is the Miracle Worker. "You are God, do miracles"(), - this is what constitutes the subject of their constant praise and glorification. Forces delve into how "wherever God wills, the order of nature is overcome." Oh, how enthusiastic, how solemn, how wondrous must these songs be! If we, clothed with flesh and blood, when we are witnesses of some obvious miracle of God, for example, the sight of the blind, the restoration of the hopelessly ill, come into indescribable delight and awe, we are amazed, moved, then what can we say about the Forces, when they are given to see miracles that our minds cannot even imagine. Moreover, they can delve into the very depths of these miracles, their highest goal is revealed to them.

The sixth rank of the angelic - Power

The angels belonging to this rank contemplate and glorify God as the Almighty, "who has all power in heaven and on earth." A terrible God, “His vision dries up the abyss, and the prohibition melts the mountains, who walked, as if on dry land, on the splashing of the sea, and forbade the storms of the winds; who touches the mountains and smokes; calling on the water of the sea, and shedding it on the face of all the earth."

The angels of the sixth rank are the closest, constant witnesses of God's omnipotence, they are given the opportunity to feel it before others. From the constant contemplation of the Divine power, from the constant contact with it, these angels are imbued with this power in the same way that red-hot iron is imbued with fire, which is why they themselves become carriers of this power and are called: Powers. The power with which they are clothed and filled is unbearable for all his hordes, this power turns the devilish hordes to flight, to the underworld, to pitch darkness, to tartar.

That is why all who are tormented by the devil must prayerfully call for the help of the Authorities; about all the demoniac, various seizures, hysterics, spoiled ones - one must pray daily to the Authorities: “Holy authorities, with the power from God given to you, drive away from the servant of God (name) or the servant of God (name) the demon who torments him (or her)!”

When the demon of despondency attacks the soul, one must also pray to the Authorities so that they drive away this demon with their power. With faith, in the simplicity of the heart called upon, the Authorities will not hesitate to come to the rescue, they will drive out the demon, and the demon-possessed will feel free from it, will feel spaciousness and lightness in his soul.

The seventh rank of the angels - Beginnings

These angels are so called because God entrusted them with command over the elements of nature: over water, fire, wind, "over animals, plants and in general over all visible objects." “Creator and Builder of the world. God, - says the Christian teacher Athenagoras, - placed some of the angels over the elements, and over the heavens, and over the world, and over what is in it, and over their structure. Thunder, lightning, storm... all this is controlled by the Beginnings, and directed, as it pleases the will of God. It is known, for example, that lightning often strikes blasphemers; the hail beats one field, leaving the other unscathed... Who gives a soulless, unreasonable element such a reasonable direction? Beginnings do it.

“I saw,” says the seer of St. John the Evangelist, A mighty angel descending from heaven, clothed with a cloud; over his head was a rainbow, and his face was like the sun ... And he set right leg his on the sea, and his left on the land, and exclaimed with a loud voice, as a lion roars; and when he cried out, then seven thunders spoke with their voices"(); saw and heard the apostle John and "water angel"(), and "an angel who has command over the fire "(). “I saw,” testifies the same St. John- four angels standing at the four corners of the earth, holding the four winds of the earth, so that the wind does not blow on the earth, nor on the sea, nor on any tree ... - it is given to them to harm the earth and the sea ” ().

The principles also have dominion over entire peoples, cities, kingdoms, and human societies. In the word of God there is, for example, a mention of a prince or an angel of the kingdom of Persia, the kingdom of Hellenism (). The beginnings lead, entrusted to their superiors, the peoples to the highest good goals, which the Lord Himself indicates and outlines; “They are building,” according to St. Dionysius the Areopagite, - how many can those who willingly obey them, to God, as to their Beginning. They intercede for their people before the Lord, “inspire,” notes one saint, “people, especially kings and other rulers, with thoughts and intentions related to the good of nations.”

Eighth rank - Archangels

This rank, says St. Dionysius of learning". Archangels are heavenly teachers. What are they teaching? They teach people how to arrange their lives according to God, that is, according to the will of God.

Different paths of life are before man: there is the path of monasticism, the path of marriage, and there are various kinds of service. What to choose, what to decide, what to stop? This is where the Archangels come to the aid of man. To them the Lord reveals His will concerning man. The archangels know, therefore, what awaits famous person on this or that path of life: what hardships, temptations, temptations; therefore, they deviate from one path, and direct a person to another, teach them to choose Right way suitable for him.

Whoever has broken his life, hesitates, does not know which way to go, he must call on the help of the Archangels, so that they teach him how he should live: “Archangels of God, determined by God Himself to teach us, admonish, teach me which path to choose I’ll go and please my God!”

The last, ninth rank of the angels - Angels

These are the closest to us. The angels continue what the archangels begin: the archangels teach a person to recognize the will of God, put him on the path of life indicated by God; Angels lead a person along this path, guide, protect the one who walks, so that he does not deviate to the side, they strengthen the exhausted, and lift the falling one.

Angels are so close to us that they surround us from everywhere, they look at us from everywhere, they watch our every step, and, according to St. , "all the air is filled with angels"; Angels, according to the same saint, "appear to the priest at the time of the terrible Sacrifice."

From among the angels, the Lord, from the moment of our baptism, assigns to each of us another special angel, which is called the Guardian Angel. This Angel loves us so much as no one on earth can love. The Guardian Angel is our true friend, an invisible quiet interlocutor, a sweet comforter. He wants only one thing for each of us - the salvation of the soul; to this he directs all his cares. And if he sees us also caring about salvation, he rejoices, but if he sees us being careless about his soul, he mourns.

Do you want to always be with an angel? Run away from sin, and the Angel will be with you. “Just as,” says Basil the Great, “smoke and stench drives away bees, so the Guardian of our life, the Angel, is repelled by lamentable and stinking sin.” Therefore, be afraid to sin!

Is it possible to recognize the presence of the Guardian Angel when he is near us and when he moves away from us? You can, according to the inner mood of your soul. When your soul is light, your heart is light, quiet, peaceful, when your mind is occupied with contemplation of God, when you repent, you are touched, then, therefore, there is an Angel nearby. “When, according to the testimony, at some utterance of your prayer you feel inner delight or tenderness, then stop over it. For then the Guardian Angel prays with you.” When there is a storm in your soul, passions in your heart, your mind is haughty, then know that the Guardian Angel has departed from you, and instead of him the demon has approached you. Hurry, hurry then call the Guardian Angel, kneel before the icons, fall down, pray, make the sign of the cross, cry. Believe, your Guardian Angel will hear your prayer, come, drive away the demon, say to the restless soul, to the overwhelmed heart: "Be quiet, stop." And great silence will come in you. Oh, Guardian Angel, always keep us from the storm, in the silence of Christ!

Why, someone will ask, is it impossible to see an Angel, why can’t you talk, talk with him the way we talk with each other? Why can't an angel appear in a visible way? Therefore, in order not to frighten, not to confuse us with his appearance, for he knows how cowardly, fearful and timid we are in front of everything mysterious.

The prophet Daniel was once seen in a visible manner by an angel; but listen to the prophet himself tell what happened to him at this apparition. "On the twenty-fourth day first month, says the prophet, I was on the banks of the great river Tigris, and I lifted up my eyes, and saw: behold, a man clothed in linen, and his loins were girded with gold. His body is like a topaz, his face is like a kind of lightning; his eyes are like burning lamps, his hands and feet are in appearance like shining bronze, and the voice of his speech is like the voice of a multitude. And I looked at this great vision, but there was no strength left in me, and the appearance of my face changed tremendously, there was no vigor in me. And I heard the voice of his words; and as soon as I heard the voice of his words, in a daze I fell on my face and lay with my face to the ground, and became dumb, my insides turned in me, and there was no strength in me, and my breath stopped in me.(). It was necessary for the angel to deliberately encourage the prophet, so that he would not die of fear at all. "Daniel," says St. John Chrysostom - who embarrassed the eyes of lions and in the human body had strength higher than human, could not bear the presence of a celestial, but fell down lifeless. What would happen to us, sinners, if an Angel suddenly appeared before us with our own eyes, when even the prophet could not bear his luminous appearance!

And then: are we worthy of the appearance of an Angel? Here is a significant incident from his life told by Metropolitan Innokenty of Moscow, who used to be a priest (his name was Father John), a missionary in the Aleutian Islands: “Having lived on Unalaska Island for almost 4 years, I, in Great Lent, went for the first time to the island of Akun to the Aleuts to prepare them for fasting. Approaching the island, I saw that they were all standing on the shore dressed up, as if in solemn holiday, and when I went ashore, they all joyfully rushed to me and were extremely kind and helpful to me. I asked them, "Why are they so dressed up?" They answered: “Because we knew that you had left and should be with us today: then we were overjoyed and went ashore to meet you.”

“Who told you that I would be with you today, and why did you recognize me that I was Father John?”

“Our shaman, old man Ivan Smirennikov, told us: wait, a priest will come to you today: he has already left and will teach you to pray to God; and described to us your appearance as we now see you.”

“Can I see this old shaman of yours?” “Why, you can: but now he is not here, and when he comes, we will tell him; Yes, he himself will come to you without us.

Although this circumstance greatly surprised me, I ignored all this and began to prepare them for fasting, having previously explained to them the meaning of fasting and other things. This old shaman also came to me and expressed a desire to go to fast and walked very carefully, and yet I did not pay special attention to him and, during confession, I even missed asking him why the Aleuts call him a shaman, and making him about it some instruction. Having introduced him to the Holy Mysteries, I let him go...

And what? To my surprise, after communion, he went to his toen and showed him his displeasure with me, namely, because I did not ask him in confession why the Aleuts call him a shaman, since it is extremely unpleasant for him to bear such a name from his brethren, and that he is not a shaman at all. Toen, of course, conveyed to me the displeasure of the old man Smirennikov, and I immediately sent for him to explain; and when the messengers set off, Smirennikov met them with the following words: "I know that the priest Father John is calling me, and I am going to him." I began to ask in detail about his displeasure with me, about his life, and to my question whether he was literate, he replied that although he was illiterate, he knew the Gospel and prayers. Then he asked him to explain why he knew me, that he even described my appearance to his brethren, and how he knew that on a certain day I should come to you and that I would teach you to pray. The old man replied that two of his comrades had told him all this.

“Who are these two of your comrades?” I asked him. “White people,” the old man replied. “They also told me that you, in the near future, will send your family along the shore, and you yourself will go by water to a great man and talk to him.”

“Where are these white people of yours, and what kind of people are they and what kind of appearance are they?” I asked him.

“They live not far here in the mountains and come to me every day,” and the old man introduced them to me in the way that St. Archangel Gabriel, i.e. in white robes and girded pink ribbon over shoulder.

“When did these white people come to you for the first time?” "They appeared soon, as Hieromonk Macarius had christened us." After this conversation, I asked Smirennikov: “Can I see them?”

“I will ask them,” the old man replied and left me. I went for some time to the nearest islands, to preach the word of God, and, on my return, seeing Smirennikov, I asked him: “Well, you asked these white people if I could see them, and if they wanted to receive me? »

“I asked,” the old man replied. “Although they expressed a desire to see and accept you, they said: “Why should he see us when he himself teaches you what we teach?” So let's go, I'll bring you to them."

Then something inexplicable happened in me,” Father John Veniaminov said. - Some kind of fear attacked me and complete humility. What if, in fact, I thought, I will see these angels, and they will confirm what the old man said? And how can I go to them? After all, I am a sinful person, and therefore unworthy to speak with them, and it would be pride and arrogance on my part if I decided to go to them; and, finally, by my meeting with the angels, I, perhaps, would have exalted myself with my faith or imagined a lot about myself ... And I, as unworthy, decided not to go to them, having previously, on this occasion, given a decent instruction, both old Smirennikov and his fellow Aleuts, and that they no longer call Smirennikov a shaman.

No, let us not desire the appearance of an Angel, but let us more often intelligently and cordially turn to him. In order not to break off communication with the Guardian Angel, it is necessary to pray to him daily, in the morning, when waking up from sleep, and in the evening, when going to bed, reading the prescribed Orthodox prayer, as well as the canon to the Guardian Angel.

Thanks be to the Lord, who has protected us with His angels, and who also sends each angel a peaceful, faithful mentor and guardian of our souls and bodies - glory to Thee, our Benefactor, forever and ever!

Introduction

According to Christian teaching, all angels are ministering spirits. They were created by God before the creation of the material world, over which they have significant power. There are far more of them than all people. The purpose of the angels: the glorification of God, the embodiment of His glory, to direct and embody grace for the glory of God (therefore they are a great help to those who are being saved), their destiny is the glorification of God and the fulfillment of His orders, will. Angels, just like people, have a mind and their mind is much more perfect than a human one. Angels are eternal. Most often, angels are depicted in the form of beardless youths, in bright diaconal (a symbol of service) vestments (surplice, orarion, handrails), with wings behind their backs (a symbol of speed) and with a halo over their heads. However, in visions, angels appeared to people as six-winged (when the Angels are not similar to man in appearance, then their wings are like flowing streams of grace) and in the form of wheels dotted with eyes, and in the form of creatures with four faces on their heads, and like fiery swords rotating, and even in the form of bizarre animals (sphinxes, chimeras, centaurs, pegasi , griffins, unicorns, etc.).

> Angelic ranks

In the angelic world, a strict hierarchy of 9 angelic ranks was established by God: Seraphim, Cherubim, Thrones, Dominions, Forces, Powers, Principles, Archangels, Angels. Dennitsa, who led the entire angelic army - the most powerful, talented, beautiful and closest to God, was so proud of his highest position among other angels that he refused to recognize a person as a being equal in abilities to God (meaning the ability of a person to create and see the essence of things) , that is, above him, he himself wanted to become above God, and because of which he was overthrown. Moreover, he managed to seduce many angels from different ranks. And at that moment, Archangel Michael called on those who hesitated to remain faithful to God, led the army bright angels and struck Dennitsa (who began to be called the devil, Satan, the evil one, etc., and other fallen angels - demons, demons, devils, etc.). And there was a war in Heaven, as a result of which devilry she fell into the "underworld of the earth", that is, into hell, where she organized herself into the kingdom of Beelzebub, with the same angelic hierarchy. Fallen spirits are not completely deprived of their former power and, by the permission of God, can inspire people with sinful thoughts and desires, guide them and cause them pain. But people are also helped by good angels, who are more than demons (the Apocalypse says that the serpent (Lucifer) carried away a third of the stars (angels)).

However, the name of a spirit is not the same as the name of a person. God is a Spirit, and as a Spirit, he names a being not after the transient, but after Glory. The name of the Angel is the name of his glory. The names of some (in the Orthodox tradition - seven) Angels (Archangels) are open to people: Michael, Gabriel, Raphael, Uriel, Yehudiel, Selaphiel, Barahiel. At the same time, the first four Angels are considered "biblical", that is, their names are directly named in Scripture, and the last three are known from Tradition.

In Orthodoxy, there is an idea of ​​guardian angels sent by God to every person immediately after his baptism: "Look, do not despise any of these little ones; for I tell you that their angels in heaven always see the face of My Father in heaven" (Matt. 18, 10). Every person is also hunted by demons who want to destroy his soul with the help of inspired fears, temptations and temptations. In the heart of every person there is an "invisible battle" between God and the devil. But almost always God does not personally appear to people, but trusts his angels (or holy people) to convey His will. Such an order has been established by God so that a greater number of individuals will be involved (and thus sanctified) in the providence of God, and so as not to violate the freedom of people who are not able to withstand the personal appearance of God in all His glory. Therefore, the Old Testament prophets, John the Baptist, many saints and saints, are called angels in the Church.

In addition, the earthly Church with heavenly patrons offers special prayers for every Christian, and God has special care for him.

Every angel (and demon) various abilities: Some "specialize" in the virtues of non-possession, others strengthen people's faith, others help in something else. Likewise, the demons - alone catch up fornication, others - anger, others - vanity, etc. In addition to personal guardian angels (assigned to each person), there are angels - patrons of cities and entire states. But they never quarrel, even if these states are at war with each other, but they pray to God to enlighten people and grant peace on earth.

In three Epistles, St. Paul (between 48 and 58) are named in addition to the angels: thrones, dominions, principles, powers and powers.

In his commentary on the Rules of the Holy Apostles, St. Gregory of Nyssa (d. c. 394) writes that there are nine angelic ranks: angels, archangels, thrones, dominions, principles, powers, radiances, ascensions and smart powers (of understanding).

St. Cyril of Jerusalem also identifies nine ranks, although in this order: "... Therefore, we remember ... all creation ... invisible, Angels, Archangels, Powers, Dominions, Beginnings, Powers, Thrones, Cherubim with many eyes (Ezek. 10.21 and 1.6 ), as if speaking with David: magnify the Lord with me (Ps. 33.4). We also remember the Seraphim, whom Isaiah saw with the Holy Spirit, standing around the Throne of God, and with two wings covering the face, two legs, and two flying, and exclaiming: Holy, Holy, Holy is the Lord of Hosts (Is. 6:2-3). And for this reason, we repeat this Theology handed down to us from the Seraphim, so that we may become partakers of hymns together with the most peaceful hosts.

St. Athanasius the Great (d. 373) singled out "... heavenly lights, thrones, dominions, there is a sky, cherubim and seraphim and many angels."

In one of his sermons, St. Amphilochius of Iconium (d. 394) lists: Cherubim, Seraphim, Archangels, Dominions, Powers and Powers.

The basis for the creation of the church doctrine about angels is a book written in the 5th century, attributed to Dionysius the Areopagite, "On the Heavenly Hierarchy" (Greek "Resya fzt pkhsbnYabt", lat. "De caelesti hierarchia"), better known in the edition of the 6th century. According to this book, the angels are arranged in the following order:

First face

Seraphim (Hebrew schTshfine - burning, flaming, fiery, other Greek uesbtsYam (Is 6:2-3)) - six-winged angels. "Flaming", "Fiery". They are aflame with love for God and incite many to it.

· Cherubim (ancient Greek chespkhvYam from Heb. lshebyne, kerubim - intercessors, minds, distributors of knowledge, an outpouring of wisdom (Gen 3:24; Ezek 10; Ps 17:11)) - four-winged and four-faced angels. Their name means: an outpouring of wisdom, enlightenment.

· Thrones (another Greek word), according to Dionysius: "God-bearing" (Ezek 1:15-21; 10:1-17) - the Lord sits on them as on a throne and pronounces His Judgment.

Second face

Domination, other Greek. khsyfzfet, lat. dominationes (Col 1:16) - they instruct earthly rulers appointed by God in wise management, they teach to control feelings, to tame sinful desires.

Forces, other Greek. dhnmate, lat. potestates (Rom. 8:38; Eph. 1:21) - work miracles and send down the grace of miracles and clairvoyance to the saints of God.

· Authorities, other Greek. ?ophuyaet, lat. virtutes (Col 1:16) -- have power to tame the power of the devil.

third face

· Authorities (Beginnings) (archons), other Greek. ?sbYa, lat. principates (Rom. 8:38; Eph. 1:21; Col. 1:16) -- they are charged with governing the universe and the elements of nature.

Archangels (heads of angels), other Greek. ?schüggelpy - Michael (Rev. 12:7) - heavenly teachers, teach people how to act in life.

· Angels, other Greek. ?ggelpy - closest to people. They proclaim the intentions of God, instruct people to a virtuous and holy life. Gabriel (Luke 1:26); Raphael (Tov 5:4); (For Pseudo-Dionysius, the archangel Michael is an "angel"); Seven Angels with golden bowls filled with the wrath of God (Rev. 15:1); The angel of the Abyss Abaddon with the chain and the key to the abyss (Rev 9:1, 11; 20:1); Seven Angels with trumpets (Rev 8:6).

The first hierarchy surrounds God in eternal worship (The Thrones support him); the second governs the stars and the elements; the third - Principalities - protects earthly kingdoms, Angels and Archangels are divine messengers.

Seraphim belonging to the first hierarchy are absorbed eternal love to the Lord and worship Him. They directly surround His throne. Seraphim, as representatives of Divine Love, most often have red wings and sometimes hold lighted candles in their hands. Cherubim know God and worship Him. They are depicted as representatives of Divine Wisdom in golden yellow and blue tones. Sometimes they have books in their hands. Thrones support the throne of God and express Divine Justice. Often they are depicted in the robes of judges with a rod of power in their hands. It is believed that they receive glory directly from God and bestow it on the second hierarchy.

The second hierarchy consists of dominations, forces and authorities, which are the rulers of the heavenly bodies and the elements. They, in turn, shed on the third hierarchy the light of glory they have received. Dominions wear crowns, sceptres, and sometimes orbs as symbols of power. They symbolize the power of the Lord. The forces hold in their hands white lilies or sometimes red roses, which are symbols of the Passion of the Lord. The authorities are often dressed in the armor of warriors - the winners of evil forces. Through the third hierarchy, contact is made with the created world and with man, for its representatives are the executors of the will of God. In relation to man, the beginnings control the destinies of peoples, the archangels are heavenly warriors, and the angels are the messengers of God to man.

In addition to the listed functions, the host of angels serves as a heavenly choir. Seraphim and Cherubim are depicted as only heads with one, two or three pairs of wings. Seraphim, according to tradition, is red and can hold a candle; Cherub - blue or sometimes golden yellow, sometimes with a book. These two ranks are often depicted as surrounding God the Father in heaven. The angels of the next seven ranks are not always clearly distinguishable. Usually they have human bodies; Thrones may hold thrones, Dominions may be crowned, have orbs and sceptres; the Forces have lilies or red roses; Authorities and sometimes other lower ranks may be depicted in military armor.

Medieval Christian theologians identified several levels or angelic choirs in the angelic hierarchy. The most famous of these classifications is presented in the treatise "On the Heavenly Hierarchy" ("Latin De caelesti hierarchia"), where Dionysius the Areopagite unfolds a hierarchy of three triads.

However, in the Middle Ages, other schemes were also proposed - both expanding the Areopagitics and representing other, different options. So, for some authors, the number of ranks was limited to seven. In some variants, the reverse order of ranking was justified.

Some scholastics believed that angels and archangels had a lower rank and were the only ones who were directly involved in the affairs of the human world.

However, the authors of De caelesti hierarchia and Summa Theologica, referring to New Testament, and in particular Ephesians 1:21 and Colossians 1:16, argued idea of ​​three degrees, spheres, or triads of angels, each of which contained three ranks, or "chorus".

method comparative analysis Old and New Testament, including etymological and semantic analysis, the aforementioned theological works (with known variations between individual authors) deduced the angelic hierarchy in the following (descending) order:

First degree (sphere)(according to Old Testament sources)

• seraphim
• Cherubim
• Thrones (also in the New Testament)

Second degree (sphere)(according to New Testament sources)

• dominance
• Authorities

Third degree (sphere)

• Beginnings
• Archangels
• Angels

In the writings of Bonaventure of Bagnoregio, these spheres are called, respectively, epiphany, hyperphany and hypophany. At the same time, the ranks of the second and third spheres of his hierarchical list are also combined in pairs.

The theologian deduces the presence of these pairs of ranks from their etymological similarity and the obvious similarity for him in the description of their functions.

He also explains how the statement in 1 Peter 3:22 applies to these couples:

• Thrones and Dominions
• Principles and Powers (Eph 6:12)
• Archangels and Angels

Photo gallery

Helpful information

Angelic hierarchy
English Christian angelic hierarchy

First sphere

seraphim

In Heb. שׂרף‎ (saraf) - singular "flaming", "fiery". The ending "-im" indicates plural. hours (Hebrew שׂרפים‎, read sraphim); this distinction is observed in lat. seraph - seraphi, eng. Seraph - Seraphim, etc.

When borrowing in Russian, the plural form. seraphim was taken as a singular, and the plural was already formed from it: seraphim - seraphim.

Sometimes the etymology is deepened to the original source of the Hebrew word - among the Egyptians seref meant "griffin" - it is this word form that is used in Numbers 21:6 and Is. 14:29 to designate snake-like lightning.

Actually, the seraphim are mentioned only in Is.6:2-3, where according to the text they appeared to the gaze of a man with six wings, two lower part bodies (legs), two flew, praising the holiness of God.

In the angelic hierarchy, the purpose of the seraphim is also to embody the holy purposes of God on earth.

In biblical usage, seraphim are a rank of angels who worship God and serve the needs of people.

In the apocryphal Book of Enoch it is called Seraphiel. He has the head of an eagle, but he emits such a bright light that no one, not even other angels, can see him.

Cherubim

As in the word "seraphim", the ending "-im" indicates plural. hours (Hebrew כרובים‎, read kerubim); this distinction is observed in lat. cherub - cherubi, eng. Cherub - Cherubim or Cherubs.

When borrowing in Russian, the plural form. cherubim was perceived as a singular, and the plural was already formed from it: cherubim - cherubim.

There are several etymological hypotheses, but there are no decisive arguments in favor of any one.

In the Talmud, Heb. כרוב‎ is derived from Aram. כרביא - "like a young man".

In the last quarter of the XIX century. Friedrich Delitzsch related this morpheme to kirubu = shedu, the Assyrian name for the winged bull.

A number of Assyriologists (Feuchtwang, Teloni, Budge and others) in 1885 objected to this hypothesis. Later, Delic gave another version of the bundle - "karubu" (great, powerful).

In 1897 Karppe and then Haupt suggested that כרוב might be Babylonian, and then it means not powerful, but benevolent, benevolent, merciful (synonymous with "damḳu").

In the biblical view, the cherubim, along with the seraphim, are closest to the Almighty.

In Christianity, the second, following the seraphim, is the angelic rank.

Thrones

Thrones - according to Dionysius: "God-bearing" (Eze 1:15-21; 10:1-17) - on them the Lord sits as on a throne and pronounces His Judgment.

The ranks of angels are an important part of Christian culture. After all, even in heaven there is a strict hierarchy.

We will help you to understand the angelic Chinaz in this article.

The ranks of angels - what is it and why are they needed

The kingdom of God is like any organization. If these words seem blasphemous to you, then think about it - where did people get their structure of society from? God made man in his own image and likeness, which means he gave us a hierarchy. Moreover, let us remember that the Archangel Michael bears the title of Archangel, that is, the commander-in-chief of the heavenly host. This alone can say that the orders of angels do exist.

Antique icon Image of St. Michael the Archangel, leader of the heavenly host. Russia XIX century.

What are they created for? As in any organization, so in heaven, there must be a reporting structure. Without it, the organization will be in disarray, anarchy. And just for refusing to obey, the angel Lucifer was expelled. And remember that each of the angels has its own, so to speak, field of activity. So without a clear hierarchy, it is simply impossible to establish order in such a structure. In general, nine angelic ranks were created by God precisely in order to manage the heavenly kingdom as efficiently as possible.

The creator, of course, is endowed with limitless power and possibility - how else would he have created the whole world? But it is worth understanding that even he sometimes needs to be distracted from one problem in order to tackle another. Especially real world too fragile to withstand the direct intervention of a deity. Do not forget about the Archangel Gabriel, who is the Voice of God. After all, if the Creator addresses a person directly, then he simply cannot withstand the power of a true voice and will die. This is why God needs help. Excess power imposes its limitations.

Nine angelic ranks

Yes, this seemingly monolithic organization has its problems. On at least one occasion, a schism has brewed among the angels. But it happened because of the first fallen angel, who was able to attract a few rebels to his side. From this we can conclude that the basis of the problems is not in the rationality of the hierarchy, which no one questions. The problem is that only the Lord himself can be perfect in this world. Even Adam and Eve, his beloved children, succumbed to the temptations of the Serpent. Yes, you can make a discount on the freedom of choice given to them. But if their souls were completely pure, then the flattering speeches of the Enemy would not have had their destructive effect.

If we sum up all of the above, it turns out that there is no way in Heaven without a hierarchy. Everything is like people. But should this be surprising? Unlikely. Any organization is designed to exclude, so to speak, the human factor. In our case - angelic. It doesn't always work, but how could it be otherwise? Even a being as perfect as God can have mistakes.

9 angelic ranks of the heavenly hierarchy

We have already talked about how many angelic ranks there are in the Christian religion. There are 9 angelic ranks. Now let's figure it out in essence - what are the angelic ranks and their names? You need to start the story with the fact that the ranks are divided into triads of angels. They were created for a reason - each triad unites certain group angels. The first is those who are directly close to the Lord. The second - emphasizes the divine basis of the universe and world domination. The third is those who are directly close to humanity. Let's dwell on each in more detail.

Angelic ranks in Orthodoxy

The first triad consists of seraphim, cherubim and thrones. Seraphim are the closest beings to God. These six-winged creatures live in constant motion. Often they are confused with the muses, who can also kindle the fire of life in the souls of mortals. But at the same time, seraphim can scorch a person with their heat. Cherubim are guardian angels. It is from them that the protection of the tree of life consists, which appeared after the expulsion of Adam and Eve. The first representatives of the great Distrust, because before the Exile, the tree did not need to be protected. Thrones are not part of the interior. They are the third rank of the first triad, they are often called Mirrors of Wisdom. They reflect the divine providence, and with their help, heavenly souls can predict the future.

The second triad includes powers, dominations and powers. Forces are engaged in transmitting to mortals a piece of divine power. Help in Hard time to take, so to speak, by the head and not despair. Dominations - the middle rank in the angelic hierarchy, personify the craving for freedom and independence, tell people the craving to remove themselves from inequality. Authorities - the rank that closes the second triad. In some texts, the Gospel, for example, it is said that the authorities can be both helpers of good and minions of evil. Carry out manifestations of divine power in the human world.

The third triad completes the hierarchy ladder. It includes principles, archangels and angels. Beginnings - the angelic rank that governs the human Hierarchies. There is a version that it was with their permission that the monarchs were anointed. Archangels are senior angels who govern the actual angels. As an example - the archangel Michael the archangel, the head of the angelic army. Angels are the ones who are most involved in people's lives. They bring news from God, fight in his name, give him honor and glory.

These are all angelic ranks that exist in the Christian religion. In different interpretations, there can be a different number of them, from 9 to 11. But the most reliable is the one mentioned in the writings of Dionysius the Areopagite. They were written at the end of the 5th or the beginning of the 6th century. This is a whole collection of research texts, the purpose of which was to bring clarity to the lives of celestial beings. Theologian wondered difficult questions and tried to answer them as clearly as possible. He did it. The key to such success was the spirituality of the researcher and most powerful force thoughts. He read many texts just to satisfy his and our curiosity. It can be said that the theologian simply summed up everything that had been written before him. And this is true, but partially. Even for such a seemingly simple work, titanic efforts were required.

Angelic ranks in Orthodoxy

There is a difference between Orthodox and Catholic culture. She also touched on the roles assigned to the angelic ranks. Yes, if you look in general, the differences will not be evident. All the same, even if different denominations, but one and the same religion. What is the difference between the angelic ranks in Orthodoxy?

All 9 angelic ranks are depicted in the "Assumption" by Francesco Botticini.

First, there are no triads in the Orthodox religion. There are degrees here. There are also three of them, and are called - Higher, Middle, Lower. They differ from each other by "remoteness" from the divine throne. This does not in any way mean that God loves the Lower Degree less than the Highest. Of course not. It's just that if the first one directly contacts people, doing the will of God, then mortals hardly see the second one.

The next big difference is the degree of personalization. In Orthodoxy, individual angelic personalities appear more often. They are honored as intercessors and guardians. In Catholicism, this happens much less frequently. Although here, like the Catholics, there are 9 angels, 9 angelic ranks. Both denominations used the same texts, and small differences can be attributed to different interpretations. Cherub angels, for example, represent wisdom rather than guardianship. They have the highest spiritual wisdom, they can use it. For the good, of course, by suggesting to his brothers how best to fulfill this or that command of the Lord.

Let us dwell on the last degree, the lower angelic rank, their description and meaning. In Orthodoxy, they are given the most attention, because they are more often shown to people. Some higher archangels are given names such as Michael, Gabriel, Raphael. Ordinary angels communicate most closely with people, even become personal guardians and intercessors. Guardian angels take care of every mortal, instructing him and helping him, pushing along the path of God's Plan, the so-called Great Plan.

Angels are invisible, immortal, but just as invisible and immortal as the human soul. That is, as far as God allows them this prosperity. In Orthodoxy, angels are associated with two elements - fire and air. By fire they purify sinners, bring divine wrath, retribution. And they are like the wind, because they are carried over the earth with great speed in order to accomplish the highest will as quickly as possible.

Angelic ranks are an important part of the heavenly kingdom, because without them there will be no order, no discipline. It is with their help that it becomes clear how the hierarchy works. divine essences. It was from them that humanity received an understanding of how their own society should work.