In the Symbol of Faith, the Nicene Creed, which we recite at every Eucharist - Qiddasie, we find the following words: "I believe in One God . . . the Creator of heaven and earth, and of all things visible and invisible." The invisible, Angelic world was created by Almighty God before the visible world. "When the stars were made, all My Angels praised Me with a loud voice" (Job 38:7). The Apostle St. Paul writes: "For by Him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be Thrones, or Dominions, or Principalities, or Powers; all things were created by Him and for Him" (Colossians 1:16).

Studying the first words of the Book of Genesis, "In the beginning God created heaven and earth", some of the Fathers of the Church understand the word "heaven" as meaning not the firmament, which was created later, but the invisible heaven, the world of Angelic beings. Many teachers of the Orthodox Church have expressed the thought that Almighty God created the Angels long before the visible world (Sts. Ambrose, Jerome, Gregory the Dialogist, Anastasius of Sinai) and that at the time when the material universe was created, they already stood before the face of the Creator and served Him. St. Gregory writes about this as follows: "As the goodness (or "love") of God could not find satisfaction in contemplating Himself, He wished to spread this goodness ever further, so that the number of those who would enjoy it should be as great as possible (for such is the nature of the highest form of goodness) and so God first thought of the Angelic heavenly powers, and thought became act, carried out by the Word and fulfilled by the Spirit. As His first creation was pleasing to Him, He then devised another world, material and visible, and a well-balanced unity between heaven and earth and that which is between them." This view of Abune Gregory is echoed in the work of Abba Yohannes the Syrian along with many other Fathers of the Church.

By their nature - make up, the Angels are active spirits endowed with reason, will and knowledge; they serve Almighty God, fulfilling the will of His Providence and praise Him. They are incorporeal spirits, and because they belong to the invisible world, cannot be seen by our bodily eyes. Abba Yohannes the Syrian writes: "When it is the will of Almighty God that Angels should appear to those who are worthy, they do not appear as they are in their essence, but, transformed, take on such an appearance as to be visible to physical eyes." In the Old Testament Book of Tobit, the Angel accompanying Tobit and his son says of himself: "All these days I was visible to you, but I neither ate nor drank, this only appeared to your eyes" (Tobit 12:19).

But Abba Yohannes also writes: "An Angel can only be called incorporeal and non-material in comparison with us. For in comparison with Almighty God, Who alone is beyond compare, everything seems coarse and material, only the Divinity is totally non-material -and incorporeal."

The world of Angelic beings is depicted in Sacred Scripture as immeasurably vast. When the Prophet Daniel saw the "Ancient of Days" in a vision, he saw that "thousand thousands ministered unto Him, and ten thousands of myriads attended upon Him" (Daniel 7:10). A multitude of the heavenly host are also described as hymning the Nativity of the Son of God.

St. Cyril, Archbishop of Jerusalem writes: "Imagine how great in number is the Roman people; imagine how great in number are the other barbarian peoples that now exist, and how many must have died even! In a century, imagine how many have been buried in a thousand years; imagine all mankind, from Adam to the present day. Great is their multitude, but it is small in comparison with the Angels, whose numbers are greater. They are the ninety-nine sheep, whereas the human race is the one lost sheep. By the greatness of a place one can judge the numbers of those who dwell in it. The earth we inhabit is a mere dot in the heavens, thus the heaven that surrounds it must have a much greater number of inhabitants. As is has greater space, the heavens of heavens hold their innumerable number. If it is written that 'a thousand thousands ministered unto Him, and ten thousands of myriads attended upon Him' this is only because the Prophet could express no greater number." When the numbers of the Angels are so great, it is natural to assume that in their world, as in the material: world, there are various degrees of perfections and therefore various ranks or a hierarchy of the heavenly powers. Thus Holy Scripture calls some Angels and others Archangels (I Thessalonians 4:16; Jude v. 9).

The Ethiopian Orthodox Tewahedo Church, guided by the views of the writers of the early Church and the Fathers of the Church divides the world of the Angels into 9 ranks, and of these 9 into 3 hierarchies, each consisting of 3 ranks.

The First Hierarchy: Stand those that are closest to the Throne of God, the Cherubim, Seraphim and Thrones.

The Second or Middle Hierarchy: The Authorities, Dominions, and Powers.

The Third Hierarchy: Which is closest to us, contains Angels, Archangels and Principalities.

We find the enumeration of 9 ranks of Angels in the "Decrees of the Apostles", and in the works of St. Ignatius of Antioch, St. Gregory the Theologian, and St. John Chrysostom; later in the works of St. Gregory the Dialogist, St. Yohannes the Syrian and others. This is what St. Gregory the Dialogist writes: "We accept the existence of 9 ranks of Angels, because from the evidence of the Word of God we know about Angels, Archangels, Powers, Authorities, Principalities, Dominions, Thrones, Cherubim and Seraphim. The existence of Angels and Archangels is witnessed throughout Holy Scripture; it is principally the Books of the Prophets which mention Cherubim and Seraphim. The names of yet another 4 ranks are listed by the Apostle St. Paul in his Epistle to the Ephesians, where he writes: ‘Far above all Principality; and Power, and Might, and Dominion and every name that is named, not only in this world, but also in that which is to come' (Ephesians 1:21); and also in his Epistle to the Colossians: ‘For by Him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be Thrones, or Dominions, or Principalities, or Powers: all things were created by Him and for Him' (Col. 1:16).

Thus, when to those 4, of whom he speaks to the Ephesians, that is to the Principalities, Authorities, Powers and Dominions, we add the Thrones, mentioned in the Epistle to the Colossians, that adds up to 5 ranks of Angels; and when to them we add the Angels, Archangels, Cherubim and Seraphim, we can see that there are 9 Ranks of Angelic beings"

And in fact, when we examine the books of Holy Scripture, we find the names of the 9 ranks which have been listed; more than nine are not mentioned. We read the name of the Cherubim in the 3rd Chapter of Genesis, in Psalms 80 and 99, in Chapter 10 of Ezekiel; of the Seraphim in Isaiah Chapter 6; of Powers in the Epistle to the Ephesians Chapter 1, and to the Romans Chapter 8; of Thrones, Authorities, Principalities, and Dominions in the Epistle to the Colossians Chapter 1, to the Ephesians Chapter 1 and 3; of Archangels in the First Epistle to the Thessalonians Chapter 4 and the Epistle of Jude v. 9; of Angels in the First Epistle of Peter Chapter 3, and the Epistle of St. Paul to the Romans Chapter 8, and in; various other places. On this evidence of Holy Scripture the number of Angelic Ranks recognized in the teaching of the Ethiopian Orthodox Church is normally limited to nine.

However, some Fathers of the Church express their personal opinion that the division of Angelic beings into 9 Ranks covers only those names and ranks which have been revealed to us in this present life; others will be revealed in the world to come. This idea has been developed by St. John Chrysostom, among other Fathers of the Church. St. John Chrysostom writes: "There are in truth other powers, whose names even are unknown to us. Not only Angels, Archangels, Thrones, Dominions, Authorities and Powers inhabit the heavens, but there are innumerable other kinds and an unimaginable multitude of classes, which no words can be adequate to express. But what evidence is there that there are more powers than those whose names are known to us? The Apostle St. Paul, when he mentions one of the series of ranks we know, also reminds of the other which we do not, when he writes of Christ: 'He ... set Him at His own right hand, in the heavenly places, far above all principality and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come' (Ephesians 1:20-21). From this we see that there are certain names which will be known then, but are now unknown.  Hence the reference to a "name that is named, not only in this world, but also in that which is to come."

These ideas, however, are regarded by the Church not as dogma, but as personal opinions which may or may not be true.

On the whole the writers and teachers of the early Church regarded the doctrine of the heavenly hierarchy as something mysterious. St Dionysius writes in his book, On the Celestial Hierarchies: "How many ranks there are of heavenly beings, what their nature is and in what manner the mystery of holy authority is ordered among them, only God can know in detail. It is He Who created their hierarchy, and they themselves know their own powers, the nature of their light, their holy and most peaceful system of ranks. All that we can say about this is what God has revealed to us through them themselves, because they know themselves". Augustine, Bishop of Hippo in the 4^th Century has similar ideas. "That there exist thrones, principalities; dominions and powers in the heavenly mansions, I believe most firmly, and I hold it as an undoubted fact that there are distinctions between them, but what exactly they are like and what exactly are the distinctions between them, I do not know."

In Holy Scripture we find the names of some of the highest Angels. There are two such names in the canonical books, "Michael" ("Who is like unto God?" Daniel 10:13; 12:1; Jude v. 9; Revelation 12:7-8) and "Gabriel" ("Man of God" Daniel 8:16; 9:21; St. Luke 1:19-26). In the deutero-canonical books of the "Apocrypha" we have "Raphael" ("The help of God" Tobit 3:17; 12:15); "Uriel" ("Fire of God" A.V.) or "Jeremiel" ("The highness or mercy of God" R.V.), in II Esdras 4:36; "Uriel" also in II Esdras 4:1; "Salathiel" ("Prayer to God" A.V.) or "Phaltiel" R.V. or "Psaltiel" (in Syriac, II Esdras 5:16). Apart from these names, pious tradition gives yet another two names of Angels, "Jehudiel" ("The praise of God") and "Barachiel" ("The blessing of God"), although these names do not appear in Holy Scripture. Various listings exist of the great Archangels and in these many alternative names occur, yet it is significant that in all cases only seven names are given and this is in agreement with the words of St. John in the Revelation: "Grace be unto you and peace, from Him Which is, and Which is to come: and from the seven spirits which are before His throne " (Revelations 1:4).

Those parts of Almighty God's creation which are inanimate and not endowed with reason have no freedom and automatically do God's Holy will; they obey the rules He has laid down for them, which we call "the Laws of Nature."

But those beings which the One and only true God, Father, Son and Holy Spirit has endowed with reason, He has honored with great gifts-language and free will-and it is free will which invests each action of a free being with moral value.

To be free, to choose to do good and perform the will of Almighty God, not merely be forced to do so by irresistible natural laws, is essential for there to be any moral value in one's doing of good, and for obedience to the will of Almighty God to truly express love for God.

However, to have the freedom to choose to do what is right - good, one must also be free to do what is wrong - evil, for without alternatives there can be no choice, and if there is no choice there is no moral value in doing good, it is simply an automatic reaction to irresistible force.

Having the freedom to choose evil, one of the Angels actually did so, and by so doing, this Angel of light became the enemy of God, the devil. This took place before the creation of the visible world.

The devil, who is also known as "Satan" or "the enemy," was created as a mighty and beautiful Archangel, one of the most perfect and radiant, and for this reason he was given the name Lucifer, "the light-bearer". But when he chose not to do the will of God, he fell, lost his exalted qualities, and left his dwelling in heaven. St. Jude says: "And the Angels that did not keep their own position but left their proper dwelling have been kept by him in eternal chains in the nether gloom until the judgment of the great day;" (The Epistle of Jude, Verse 6).

Lucifer had been richly endowed by the Creator and should have ever held his eyes on the Lord, "as the eyes of servants look unto the hand of their masters and as the eyes of a maiden unto the hand of her mistress." But instead he concentrated his attention on his own perfection, fell in love with it and was seized with pride. By doing this he left the path of truth, which united him with the Source of Life and Light, and entered the path of destruction. He forgot that he owed all to Almighty God, that all his perfections were the gift of God. He ascribed them to himself, and so seemed exceedingly great to himself. He was so blinded by the idea of his own greatness and considered, "is there any who is equal to me? Any Angel ... or God, even God Himself. I myself am Divine, I myself am a Divinity!"

Satan rose against his Lord and took with him a large number of spirits who accepted his authority. The Archangel Michael took command of the Angels who remained faithful to God, forming an army of Angels, and entered into conflict with the fallen spirits. "Now war arose in heaven, Michael and his Angels fighting against the dragon; and the dragon and his Angels fought, 8 but they were defeated and there was no longer any place for them in heaven. 9* And the great dragon was thrown down, that ancient serpent, who is called the Devil and Satan, the deceiver of the whole world--he was thrown down to the earth, and his Angels were thrown down with him." (Revelations 12:7-9). Long before the creation of the material world took place this war which was waged between the Angels of light and the spirits of darkness. But light conquered darkness, and the rebels were hurled into the abyss. The fall of the mighty spirit was horrifying and inevitable. "I beheld Satan as lightning fall from heaven," says Our Lord (St. Luke 10:18).

And this fall, associated with increasing stubbornness and hardening of heart continues, further and further downwards, to this day. One sin leads to another, pride leads to envy and spite, whose weapons are lies, false witness and cunning. Darkness falls when we leave the Source of light, and this is what happened to the devil. From a light-bearing Angel Satan was transformed into the prince of darkness. But can he not repent? Would not the merciful Lord receive his penitence? One hermit, who pondered over this problem, was granted a revelation. An Angel brought him from heaven the answer that forgiveness is always possible for those who repent. The holy man repeated this comforting reply to the devil, when he appeared before him. The enemy of mankind burst into laughter and disappeared: every thought of repentance is comic to him, every suggestion of humility unbearable. Stubbornness, hardness of heart and pride which develops into a habit can reach such a level that a sinner no longer wishes to make use of the means of salvation. This is the curse of pride-that extreme pride no longer desires salvation and hence perishes.

Thus the Angelic world of light divided; some Angels, faithful to the Lord, remain in light, joy, love and gratitude, piously serve Almighty God and all the time continue to develop, to make progress towards perfection, to closer union with the Lord. And they have gone so far in their work and in the path of grace, and have developed such a habit of goodness, that none of them can or will rebel against God now. The leader of this holy army of heaven is the radiant Archangel Michael, whereas that other world of darkness and spite consists of Satan and the demons.