NINE GROUPS OF ANGELS

 

Nine Groups of Angels
Image of Nine Groups of Angels 

By Edward Matulanya 

1. Meaning of Angels 

The Roman Catholic Church teaches that angels are pure spiritual beings created by God and traditionally recognizes a hierarchy or “choirs” of angels.

This hierarchy, based on Scripture and the writings of Church Fathers (notably St. Dionysius the Areopagite and St. Thomas Aquinas), is divided into three triads with nine choirs

2. Nine Choirs (Groups) of Angels in Triad

2.1. First Triad 

Closest to God (Contemplative)

2.1.1. Seraphim 

Burning love and adoration before God’s throne (Isaiah 6:2–3).

2.1.2. Cherubim 

Guardians of divine mysteries and knowledge (Genesis 3:24).

2.1.3. Thrones

Manifest God’s justice and authority (Colossians 1:16).

2.2. Second Triad

Governing the Cosmos

2.2.1. Dominions

Regulate duties of lower angels and maintain cosmic order.

2.2.2. Virtues

Angels in group of Virtues have role to channel God’s grace and perform miracles.

2.2.3. Powers 

Angels in group of Power have a role of defending against evil spirits.

2.3. Third Triad 

Ministers to Humanity

2.3.1. Principalities 

Angels in group of principalities have role to guide nations, dioceses, and leaders.

2.3.2. Archangels 

Angels in group of Archangels have role to deliver important messages (e.g., Gabriel to Mary, Luke 1:26–38).

2.3.3. Guardian Angels

Guardian angels are closest to individual human beings and have role to guide individual.

This arrangement is part of Catholic tradition and is reflected in liturgy and theology, though it is not a dogma requiring belief under pain of heresy.

3. The Nine Choirs of Angels in Roman Catholic Teaching

The Roman Catholic Church teaches that angels are purely spiritual, personal beings created by God, endowed with intellect and free will (Catechism of the Catholic Church [CCC], 1997, §§328–330). The traditional classification of angels into nine choirs originates from Sacred Scripture and was systematized by early Church Fathers, particularly Pseudo-Dionysius the Areopagite in The Celestial Hierarchy and later refined by St. Thomas Aquinas in Summa Theologiae (Aquinas, 1947/1274; Dionysius, 1987). This hierarchical structure emphasizes divine order, participation in God’s governance, and humanity’s relationship with the invisible spiritual world.

3.1. Seraphim; The Highest Order of Angels Closest to God

Seraphim occupy the highest choir and are characterized by perfect charity and perpetual adoration of God. Their name, meaning “burning ones,” reflects their complete union with divine love. According to Aquinas (1947/1274), they illuminate lower orders by inflaming them with love for God. For example, Isaiah describes Seraphim surrounding God’s throne, proclaiming His holiness and purifying the prophet’s lips (Isaiah 6:1–7, NABRE). Also, St. Gregory the Great taught that, Seraphim represent the highest intensity of divine love communicated to creation (Gregory the Great, 1997).

3.2. Cherubim; Guardians of Divine Knowledge and Heavenly Wisdom

Cherubim are associated with divine knowledge and contemplation of God’s mysteries. They guard sacred realities and serve as bearers of God’s glory. Catholic theology emphasizes their profound intelligence rather than sentimental imagery (CCC, 1997, §350). For example, Cherubim guard Eden after the Fall (Genesis 3:24, NABRE) and overshadow the Ark of the Covenant as symbols of God’s dwelling (Exodus 25:18–22, NABRE). Also, Pseudo-Dionysius describes Cherubim as overflowing with knowledge that leads others toward divine truth (Dionysius, 1987).

3.3. Thrones; Angels of Justice, Authority, and God’s Judgment

Thrones manifest God’s justice and authority and are associated with divine judgment carried out with humility and peace. They symbolize stability and receptivity to God’s will (Aquinas, 1947/1274). For example, St. Paul names Thrones among the celestial beings created through Christ (Colossians 1:16, NABRE). Also, the Church teaches that angelic hierarchies reflect God’s orderly governance of creation (CCC, 1997, §331).

3.4. Dominion; Heavenly Rulers Governing Lower Angelic Orders

Dominions regulate the duties of lesser angels and ensure the harmonious execution of God’s commands. They govern without coercion, reflecting divine lordship rooted in wisdom and mercy (Dionysius, 1987). For example, Dominions are mentioned among the heavenly powers subject to Christ (Ephesians 1:21, NABRE). Also, St. Thomas Aquinas identifies Dominions as exemplars of self-mastery and righteous authority (Aquinas, 1947/1274).

3.5. Virtues; Angels of Miracles, Strength, and Divine Power

Virtues are associated with divine power, miracles, and extraordinary acts of grace. They strengthen the faithful and sustain the natural order. Catholic tradition links them to Christ’s miraculous works (Aquinas, 1947/1274). For example, Angelic “powers” are mentioned as subject to Christ’s authority (1 Peter 3:22, NABRE). Also, Virtues are often invoked in accounts of miraculous healings and heroic perseverance among martyrs (Butler, 1990).

3.6. Powers; Warrior Angels Fighting Spiritual Evil Forces

Powers are tasked with restraining demonic forces and preserving cosmic order. They protect humanity from spiritual harm and are closely associated with spiritual warfare (CCC, 1997, §285). For example, the struggle against spiritual “Powers” is described by St. Paul (Ephesians 6:12, NABRE). Also, St. Augustine emphasized angelic assistance in humanity’s struggle against evil (Augustine, 1998).

3.7. Principalities; Angels Assigned to Nations, Leaders, and Communities

Principalities oversee nations, cities, and institutions, guiding collective human activity toward God’s purposes. They influence history by inspiring leaders and protecting societies (Aquinas, 1947/1274). For example, Daniel refers to angelic “princes” assigned to nations (Daniel 10:13, NABRE). Also, the Church recognizes angelic involvement in the unfolding of salvation history (CCC, 1997, §332).

3.8. Archangels; God’s Messengers and Protectors of Humanity

Archangels are entrusted with critical missions affecting salvation history. The Catholic Church officially venerates three named Archangels (CCC, 1997, §335). For example, St. Michael; Defender of God’s people against Satan (Revelation 12:7–9, NABRE), St. Gabriel; Messenger of the Incarnation (Luke 1:26–38, NABRE) and St. Raphael; Healer and guide (Tobit 5–12, NABRE)

3.9. Guardian Angels; Personal Angels Guiding and Protecting Humans

The Church teaches that each person has a Guardian Angel assigned for guidance and protection throughout life (CCC, 1997, §336). For example, Jesus affirms personal angels (Matthew 18:10, NABRE), and the Psalms proclaim angelic protection (Psalm 91:11, NABRE). Also, the Feast of the Guardian Angels (October 2) affirms this belief in the Church’s worship.

The nine choirs of angels reveal the richness of God’s providential design and the cooperation between heaven and earth. Catholic doctrine affirms that angels glorify God and assist humanity in attaining salvation through divine order and love.

References

Aquinas, T. (1947). Summa theologiae (Fathers of the English Dominican Province, Trans.). Benziger. (Original work published 1274)

Augustine. (1998). The city of God (H. Bettenson, Trans.). Penguin Classics. (Original work published ca. 426)

Butler, A. (1990). Butler’s lives of the saints. Christian Classics.

Catechism of the Catholic Church. (1997). Libreria Editrice Vaticana.

Dionysius the Areopagite. (1987). The celestial hierarchy (C. Luibheid, Trans.). Paulist Press. (Original work published ca. 6th century)

Gregory the Great. (1997). Moralia in Job (J. Bliss, Trans.). Cistercian Publications.

New American Bible Revised Edition. (2011). United States Conference of Catholic Bishops.

The Holy Bible: New American Bible Revised Edition. (2011). United States Conference of Catholic Bishops.




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