I think this may be the answer to your question, however the text is rather long. I will include part of it but suggest you check it for yourself. The title of it is:
The Chain of Being: Tillyard in a Nutshell
The scholars E. M. W. Tillyard and A. O. Lovejoy argued that the medieval and Renaissance world inherited a special worldview, the idea of a hierarchical universe ordained by God. "The Chain of Being" describes this medieval and Renaissance structure as an interconnected web of greater and lesser links. Each link in the Chain was an individual species of being, creature, or object. Those links higher on the Chain possessed greater intellect, mobility, and capability than those lower on the Chain. Accordingly, the higher links had more authority over the lower. For instance, plants only had authority and ability to rule over minerals. Being superior in quality to inert rock and soil, the plants had divine sanction to draw sustenance from them, and grow upon them, while the minerals and soil supported them. Animals--higher on the Chain of Being--were thought to have natural authority over both inanimate plants and minerals. For instance, horses could trample the rocks and earth; they could also eat plants. Humans in turn were thought to possess greater attributes than other animals, and could rule over the rest of the natural world, uprooting weeds and planting gardens, digging up metals and shaping them into tools, and so on. Likewise, spiritual beings like angels and God had greater ability than man, and could rule over and control humanity as well as the rest of the animals and the inanimate world.
Angelic Beings: Beings of pure spirit, angels had no physical bodies of their own. In order to affect the physical world, angels were thought to build temporary bodies for themselves out of particles of air. Medieval and Renaissance theologians believed angels to possess reason, love, imagination, and--like God--to stand outside the physical limitations of time. They possessed sensory awareness unbound by physical organs, and they possessed language. They lacked, however, the divine attributes of omnipotence, omniscience, and omnipresence of God, and they simultaneously lacked the physical passions experienced by humans and animals. Depending upon the author, the class of angels was further subdivided into three, seven, nine, or ten ranks, variously known as triads, orders or choirs. Each rank had greater power and responsibility than the entities below them. The Pseudo-Dionysius divides the angels into three "choirs" or "triads" with three orders in the Caelestis Hierarchia. St. Gregory the Great and Saint Thomas Aquinas favored the nine-tiered system. Aquinas writes in the Summa Theologica: "There are nine orders of angels, to wit, angels, archangels, virtues, powers, principalities, dominations, ophanim [alias thrones], cherubim, and seraphim." The primate, or superior type of angel, was the seraph, or in the plural form, seraphim.
This could similar to the belief that we all have an angel on our shoulder or the concept of a guardian angel. Please read the info on the web site, web.cn.edu/kwheeler/Tillyard01.html