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There are different orders of angels according to the three heavens, [11] and each angel dwells in one of innumerable societies of angels. Such a society of angels can appear as one angel as a whole. [12] All angels originate from the human race, and there is not one angel in heaven who first did not live in a material body. [13]
(Tobit 12,15) The other two angels mentioned by name in the Bibles used by Catholics and Protestants are the archangel Michael and the angel Gabriel; Uriel is named in 2 Esdras (4:1 and 5:20) and Jerahmeel is named in 2 Esdras 4:36, a book that is regarded as canonical by the Ethiopian Orthodox Church, the Georgian and Russian Orthodox Churches ...
A list of 72 angels of the 9 choir orders, with esoteric meaning related to the names of God Selaphiel: Sealtiel, Selatiel Christianity Archangel Patron saint of prayer and worship Seraph (type) [note 1] Seraphim (plural) Christianity, Islam, Judaism (type) Seraphiel [19] Christianity, Judaism Seraph Protector of Metatron, chief of seraphim ...
There is no evidence in Judaism for the worship of angels, but there is evidence for the invocation and sometimes even conjuration of angels. [34] Philo of Alexandria identifies the angel with the Logos inasmuch as the angel is the immaterial voice of God. The angel is something different from God himself, but is conceived as God's instrument. [44]
The angels and saints are Catholic - members of the Catholic Church - as members of the Church Triumphant, one of the three states of the church of heaven and earth. [16] Known angels include: one's guardian angel, seraphim, cherubim, Michael the Archangel, Gabriel the Archangel, and Raphael the Archangel. [17]
In post-exilic Judaism, the Host of Heaven are possibly re-classed as angels, cf. Nehemiah 9:6 "the host of heaven worships you", but worship of the Host of Heaven has ceased. In Intertestamental Judaism, worship of angels is not found, but a developed angelology, angelic hierarchies, and the invocation of angels is found.
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For example, the books of the Bible accepted by the Roman Catholic Church and the Eastern Orthodox churches include a number of texts and stories (such as those narrated in the Book of Judith and Book of Tobit) that many Protestant denominations do not accept as canonical.
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