Large Christian library. Orthodox teaching about angels
We know from the words of Christ Himself that at the moment of death the soul is met by Angels: The beggar died and was carried by the Angels to Abraham's bosom(Luke XVI, 22).
Also from the Gospel we know in what form the Angels appear: The angel of the Lord... his appearance was like lightning, and his robe was white as snow(Matt. XXVIII, 2-3); young man dressed in white clothes(Mark XVI, 5); two men in shining clothes(Luke XXIV, 4); two angels in white(John XX, 12). Throughout Christian history, the apparitions of Angels have always had the appearance of BRILLIANT YOUTHS DRESSED IN WHITE. The iconographic tradition of the appearance of Angels has always been consistent with this for centuries: only such shining youths were depicted (often with two wings, which, of course, are symbolic and are usually not visible during the appearance of Angels). The Seventh Ecumenical Council in 787 decreed that Angels should always be depicted in only one form, as men. Western cupids of the Renaissance and subsequent periods are inspired by paganism and have nothing in common with real Angels.
And in fact, the modern Roman Catholic (and Protestant) West has moved far away from the teachings of Holy Scripture and early Christian tradition, not only in the artistic depiction of Angels, but also in the very doctrine of spiritual beings. Understanding this error is essential for us if we want to truly understand the true Christian teaching about the posthumous fate of the soul.
One of the great fathers of the recent past, Bishop Ignatius Brianchaninov (+ 1867), saw this error and devoted an entire volume of collected works to identifying it and presenting the true Orthodox teaching on this issue (vol. 3. Tuzov Publishing House, St. Petersburg, 1886). Criticizing the views of the exemplary Roman Catholic theological work of the 19th century (Abbé Bergier's Theological Dictionary), Bishop Ignatius devotes a significant part of the volume (pp. 185-302) to the struggle with modern thought, based on the philosophy of Descartes (17th century), that everything is outside the kingdom of matter simply belongs to the kingdom of pure spirit. Such a thought, in essence, places the infinite God on the level of various finite spirits (Angels, demons, souls of the dead). This idea has become especially widespread in our time (although those who adhere to it do not see all its consequences), and largely explains the misconceptions of the modern world regarding “spiritual” things: great interest is shown in everything that is outside the material world, and at the same time often little distinction is made between the Divine, the angelic, the demonic, and simply the results of unusual human capabilities or imagination.
Abbe Bergier taught that Angels, demons and the souls of the dead are purely spiritual beings; therefore, they are not subject to the laws of time and space. We can talk about their form or movement only metaphorically, and “they have the need to put on a subtle body when God allows them to act on bodies” (Bishop Ignatius. Vol. 3, pp. 193-195). Even an otherwise knowledgeable twentieth-century Roman Catholic work on modern spiritualism repeats this teaching, stating, for example, that Angels and demons “may borrow the required material (to become visible to humans) from lower nature, whether animate or inanimate.” " Spiritualists and occultists themselves picked up these ideas of modern philosophy. One such apologist for supernatural Christianity, C.S. Lewis (English), duly criticizes modern performance about heaven as just a state of mind; but still, he seems to be partially susceptible modern opinion, that “the body, its location and movement, as well as time now seem unimportant for the higher spheres of spiritual life” (C.S. Lewis. Miracles. New York, 1967). Such views are the result of an oversimplification of spiritual reality under the influence of modern materialism; there was a loss of contact with authentic Christian teaching and spiritual experience.
To understand the Orthodox teaching about Angels and other spirits, one must first forget the overly simplified modern dichotomy of “matter-spirit”; the truth is more complex and yet so simple that those who are still capable of believing in it will perhaps be universally regarded as naive literalists. Bishop Ignatius writes (our discharge): “When God opens the (spiritual) eyes of a person, he becomes able to see spirits in their own form” (p. 216); “Angels, when appearing to men, always appeared in the form of men” (p. 227). Likewise, from “...the Scriptures make it abundantly clear that the soul of man has the form of a man in his body, and is like the other created spirits” (p. 233). He cites numerous patristic sources to prove this. Let us now take a look at the patristic teaching for ourselves.
St. Basil the Great, in his book on the Holy Spirit, states that in “the heavenly Forces their essence is airy, so to speak, spirit or immaterial fire... why they are limited in place and are invisible, appearing holy in the image of their own bodies.” He further writes: “We believe that each (of the heavenly Powers) is located in a certain place. For the Angel who presented himself to Cornelius was not at Philip’s at the same time (Acts VIII, 26; X, 3), and the Angel who talked with Zechariah at altar of incense(Luke I, 11), at the same time did not occupy his characteristic place in heaven (chap. 16, 23: vol. 1, pp. 608, 622).
Likewise, St. Gregory the Theologian teaches: “The secondary lights after the Trinity, having royal glory, are the bright invisible Angels. They move freely around the Throne, because they are fast-moving minds, fire and divine spirits, moving quickly in the air” (Conversation 6. About intelligent entities).
Thus, being spirits and flames of fire(Ps. 103, 4; Heb. I, 7), Angels reside in that world where the earthly laws of time and space do not operate in such material (so to speak) ways. Therefore, some of the fathers do not hesitate to speak about the “aerial bodies” of Angels. Rev. John of Damascus, summing up the teachings of the fathers who preceded him in the 8th century, says:
“An angel is an entity endowed with intelligence, always moving, possessing free will, incorporeal, serving God, by grace having received immortality for its nature, the form and definition of which essence is known only to the Creator. It is called incorporeal, and also immaterial, in comparison with us, for everything comparable to God, Who alone is incomparable with anything, turns out to be both gross and material, because only the Divinity is truly immaterial and incorporeal.” And further he says: “They are describable, for when they are in heaven, they are not on earth, and sent by God to earth they do not remain in heaven; but they are not limited by walls and doors, and door bolts, and seals, for they are unlimited. They are called unlimited because they appear to worthy people to whom God wills them to appear - not as they are, but in a modified form, depending on how those who look can see” (P, 3, p. 45- 47).
Saying that Angels are “not what they are,” Rev. John of Damascus, of course, does not contradict St. Basil, who teaches that Angels appear “in the form of their own bodies.” Both of these statements are true, as can be seen from the numerous descriptions of the appearances of Angels in Old Testament. So, Archangel Raphael was Tobiah’s companion for several weeks and no one ever suspected that he was not a person. However, when the Archangel revealed himself at the end, he said: All the days I was visible to you, but I did not eat or drink - only your eyes imagined this(Comd. XII, 19). The three Angels who appeared to Abraham also seemed to be eating, and they were thought to be people (Gen. XVIII and XIX). Likewise, St. Cyril of Jerusalem in his “Catechetical Words” teaches us about the Angel who appeared to Daniel that “Daniel, at the sight of Gabriel, trembled and fell on his face and, although he was a prophet, he did not dare to answer him until the Angel turned into the likeness of a son of man ” (“Catechetical words”, XI, I). However, in the book of Daniel (chapter X) we read that even at his first dazzling appearance the Angel had a human appearance, but only so bright ( His face is like the appearance of lightning, his eyes are like burning lamps, his hands and feet are like shining brass.) that he was unbearable to human eyes. Consequently, the appearance of an Angel is the same as that of a person, but since the angelic body is immaterial and the very contemplation of its fiery, shining appearance can stun any person still in the flesh, the appearances of Angels must necessarily be adapted to the people looking at them, appearing less shining and awe-inspiring than it actually is.”
As for human soul, then Blessed Augustine teaches that when the soul is separated from the body, the person himself, to whom all this happens, although only in the spirit and not in the body, sees himself just as similar to his own body, that he cannot see any differences” (“On the City of God”, book XXI, 10). This truth has now been confirmed many times personal experience thousands of people brought back to life in our time.
But if we are talking about the bodies of Angels and other spirits, we must be careful not to attribute to them any gross material characteristics. Ultimately, as Rev. John of Damascus, this “essence’s form and definition is known only by the Creator” (I. 3, p. 45). In the West, St. Augustine wrote that there is no difference when we prefer to talk “about the airy bodies” of demons and other spirits or call them “incorporeal” (“On the City of God,” XXI, 10).
Bishop Ignatius himself was perhaps a little overly interested in explaining angelic bodies in terms of nineteenth-century scientific knowledge. about gases. For this reason, some dispute arose between him and Bishop Theophan the Recluse, who considered it necessary to emphasize the simple nature of spirits (which, of course, do not consist of elementary molecules, like all gases). But on the main issue - about the “thin shell” that all spirits have, he agreed with Bishop Ignatius (see: Archpriest Georgy Florovsky. Paths of Russian Theology. Paris, 1937, pp. 394-395). It seems that some similar misunderstanding over a minor issue or over terminology led in the 5th century in the West to controversy with the teachings of the Latin father, St. Favst of Lirinsky, about the relative materiality of the soul, based on the teachings of the Eastern fathers.
If the exact definition of angelic nature is known to God alone, an understanding of the activities of Angels (at least in this world) is available to everyone, for there is a lot of evidence about this both in Scripture and patristic literature, and in the lives of saints. To fully understand the phenomena that occur to the dying, we, in particular, must know how they are fallen angels(demons). Real Angels always appear in their own form (only less dazzling than in reality) and act only to fulfill the will and commands of God. Fallen angels, although sometimes appear in their own form (St. Seraphim of Sarov own experience describes him as “vile”), but usually take on different forms and perform many “miracles” with the power they receive in subordination to the prince, air supremacy(Eph. II, 2). Their permanent place stay is air, and the main thing is to seduce or intimidate people and thus drag them along with them to destruction. It is against them that the Christian fights: Our struggle is not against flesh and blood, but against the principalities, against the powers, against the rulers of the darkness of this world, against the spirits of wickedness in high places.(Eph. VI, 12).
St. Augustine, in his little-known treatise Definition of Demons, written in response to a request to explain some of the many demonic phenomena in the ancient pagan world, gives a good general idea of the affairs of demons:
“The nature of demons is such that, through the sensory perception characteristic of the air body, they far surpass the perception possessed by earthly bodies, and also in speed, thanks to the better mobility of the air body, they incomparably surpass not only the movement of people and animals, but even the flight of birds . Endowed with these two faculties, in so far as they are the properties of the aerial body, namely, keenness of perception and speed of movement, they predict and report many things which they knew about much earlier. And people are surprised at this because of the slowness of earthly perception. Moreover, over their long lives, demons have accumulated much more experience in various events than people get in a short period of their lives. Through these properties, which are inherent in the nature of the airy body, demons not only predict many events, but also perform many miraculous deeds.”
Many “miracles” and demonic spectacles are described in the lengthy conversation of St. Anthony the Great, included St. Athanasius in his life, where the “light bodies of demons” are also mentioned (chapter II). Life of St. Cyprian, a former sorcerer, also contains numerous descriptions of demonic transformations and miracles, reported by an actual participant.
The classic description of demonic activity is contained in the seventh and eighth “conversations” of St. John Cassian, the great Gallic father of the 5th century, who was the first to transmit to the West the complete teachings of Eastern monasticism. St. Cassian writes: “And such a multitude of evil spirits fills this air, which spills between heaven and earth and in which they fly restlessly and not idlely; so that the Providence of God, for the sake of benefit, hid and removed them from the eyes of men; otherwise, from fear of their attack, or the fear of the faces into which they, of their own free will, when they want, turn or transform, people would be struck with unbearable horror to the point of exhaustion...”
And that unclean spirits are controlled by more evil authorities and are subordinate to them, this, in addition to those testimonies of Holy Scripture that we read in the Gospel, in the description of the Lord’s answer to the Pharisees who slandered him: if I, by the power of Bezelbub, the prince of demons, cast out demons... (Matthew XII , 27), - clear visions and many experiences of the saints will also teach us. “When one of our brothers was traveling in this desert, after evening came, he found a certain cave, stopped there and wanted to commit in it evening prayer. While he was singing psalms as usual, it was already past midnight. At the end of the prayer rule, wanting to calm his tired body a little, he lay down and suddenly began to see countless crowds of demons gathering from everywhere, who passed in an endless line and in a very long row, some preceded their leader, others followed him. Finally the prince came, who was taller than everyone else in size and more terrible in appearance; and after setting up the throne, when he sat down on the elevated tribunal (judicial seat), then with diligent research he began to analyze the actions of everyone, and those who said that they could not yet seduce their rivals, he ordered to be expelled from his person with a remark and scolding as inactive and the careless, with a furious roar, reproaching them for wasting so much time and labor in vain. And those who declared that they had deceived those appointed to them, he released with great praise, with the admiration and approval of everyone, as the bravest warriors and a model for all those who had become famous. From among them, one evil spirit approached, with gloating joy, reported as a most famous victory that he, a well-known monk, whom he named, after 15 years, during which he constantly tempted, finally overcame - on that very night he drew into fornication. At this report, extraordinary joy occurred among everyone, and he, exalted by the prince of darkness with high praise and crowned with great glory, left. When dawn came... all this multitude of demons disappeared from the eyes.”
Later brother former witness This spectacle, I learned that the message about the fallen monk was indeed true (“Conversations”, VIII, 12, 16, Russian translation by Bishop Peter. Moscow, 1892, pp. 313, 315).
This happened to many Orthodox Christians until this century. These are, quite obviously, not dreams or visions, but meetings in the waking state with demons as they are - but only, of course, after a person’s spiritual eyes are opened in order to see these creatures that are usually invisible to the human eye . Until recently, perhaps only a handful of “old-fashioned” or “simple-minded” Orthodox Christians could still believe the literal truth of such stories; Even now some Orthodox Christians find it difficult to believe them, so convincing was the modern belief that Angels and demons are “pure spirits” and do not act in such “material” ways. Only because of the large increase in demonic activity in last years these stories are beginning to seem at least plausible again. The now widespread reports of “after death” experiences have also opened up the realm of immaterial reality to many ordinary people who have no contact with the occult. A clear and truthful explanation of this kingdom and its beings has become one of the needs of our time. Such an explanation can only be given by Orthodoxy, which has preserved genuine Christian teaching even to this day.
Now let's take a closer look at how Angels (and demons) appear at the moment of death.
This is the devil (from the Greek diabolos), sowing discord and confusion. This defines the essence of evil. Anything that disrupts God's order and interferes with God's plans is evil, and the force that pushes such a violation is anger and resistance to God's will. This is what the evil one does. Thus, evil is any creature or phenomenon from which comes opposition to God (Deut. 1:34). But anger is not only the desire to oppose the fulfillment of God's plan of salvation, it is a rebellion against God, an attempt on God's sovereignty. Thus, evil is not just a passive “enemy”: evil forces constantly want to take possession of God’s property. At the same time, evil (the evil one), as well as “spirits of evil” (Eph. 6:12), strive for incarnation (Luke 8:32). Following the example of the incarnation of the Spirit of God in the Christian Church, evil also strives to take on a bodily form (Ps. 64:3). The Hebrew text of this verse uses the same word, sod, which is commonly used to designate the “council” of God’s people (Ezek. 13:9), the “chamber” of saints (Ps. 89:8), and even the “council” of the Lord (Jer. 23:18).
Evil tends to spread. The evil one (Satan) and evil people are not satisfied with denying the divine order for themselves, they want to destroy it in the human body (Mark 9:20-22), in marriage (1 Cor. 7:5), in matters of property (Mic. 2 :1) and in human relationships (Proverbs 15:28). Any manifestation of God's will outrages them, and they make every effort to prevent its fulfillment (Job 1-2). Since evil entered the world through man (Rom. 5:12), it has sought to challenge the Creator’s rights to this world. The Bible speaks of the “evil age” (Gal. 1:4), the land defiled by wickedness (Jer. 3:2), evil beasts (Gen. 37:20), etc. Rebellious man has lost fellowship with God and found himself in the grip of sickness and death (Rom. 7:24).
REST
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This word in the Bible conveys both the state of God and the state of man at the end of affairs. The expression “to rest from work” occurs both at the beginning of the Bible (Gen. 2:2) and at the end (Rev. 14:13). True peace means fellowship with God and involves keeping His orders. The peace established after the creation of the world was destroyed by the Fall of man. Since then, anxiety has reigned in the world (Eccl. 2:23), manifested in various forms. Sin led man to the point that he was now forced to earn his bread through hard labor (Gen. 3:17-19). Instead of living in peace, enjoying God's gifts (Eccl. 4:6), man seeks to secure his existence by accumulating wealth (Ps. 55:17-23). It is especially difficult for people possessed by evil spirits to find peace (Matt. 12:43-45). The world in which people live also knows no peace; it is filled with wars or the expectation of them (Mark 13:7). In this world of vanity, God created a people who are called to rest. Therefore, God provides for sufficient material provision for Israel (Ex. 3:8), so that every seventh day can be a day of rest for them. The arable land must also rest every seventh year (Lev. 25:2-7). God gives His people regulations that give each person his rights. Where these regulations are not observed, God offers His help and protection to the disadvantaged (Ps. 54:19). The people of Israel are at peace as long as they remain in the ways of God (Joshua 21:44). Salvation will be complete when God is at rest among His people. The prerequisite for such peace was the obedience of the covenant people, but Israel, "who walked in other ways," rarely remained in this state. The consequence of this was that the Israelites did not achieve the final fulfillment of God's promises in Canaan (Heb. 4:3,6). The people of Israel did not achieve the peace that continues to be the promise (v. 8). Therefore, the prophets speak of a future undisturbed peace (Is. 32:18), to which the Spirit of God will lead His own. These promises were fulfilled in Jesus Christ, on whom the Spirit of the Lord rested (Is. 11:2) and who gives peace of mind to those who bear His yoke, i.e. sharing His work with Him (Matt. 11:29). Those who belong to His people no longer burden themselves with the cares of physical existence, since they receive everything from the hands of God. They participate in work (2 Thess. 3:10) and, being content with what they have (1 Tim. 6:6-10), are in love and peace with God. Despite this, peace is still the goal, since believers are constantly faced with temptations that come from without (Eph. 6:11), and from the Church itself (Acts 20:28-31); all the hatred of the world falls upon them (Matt. 10:22). But these are transitory sufferings that cannot disturb the soul, since the life of believers is hidden with Christ in God (Col. 3:3), Christ lives in them (Gal. 2:20). He has overcome the world (John 16:33); those who belong to Him are partakers of His victory (1 John 5:4), if they have not lost the safe and strong anchor of hope (Heb. 4:11), will find perfect rest from all their works (Rev. 14:13) under the protection of eternal fellowship with God (Rev. 7:14-17).
MELCHIZEDEC
(King of Truth) - King of Salem, priest of the Most High God. Upon the return of Abraham with the people and property captured from the four eastern kings, he went out to meet him with bread and wine, blessed him and accepted from him a tenth of all the spoils taken from the enemy. His stay, in all likelihood, was the place on which Jerusalem was later built. However, there are different opinions regarding it. His priesthood was recognized not only by Abraham, but also by those persons from whose property the tithe was given to him. It is evident that Melchizedek enjoyed great fame (Heb. 7:1); but we are completely unknown about the time of his birth, years, life and about his ancestors (Heb. 7:3). He is so mysterious both in relation to his person and to his ministry that there were and are many different opinions, some of which seem very strange and unfounded. According to later Jewish tradition, it was Shem who could live another 150 years at the same time as Abraham. According to another legend, he belonged to the family of Ham or Japheth. But neither one nor the other tradition existed in the apostolic age. Some argued that the person of Melchizedek meant an incarnate angel or other supernatural being who lived for some time among people. Finally, there were still people who saw in the person of Melchizedek the Old Testament appearance of the Son of God. One sect, called the Melchizedites, claimed that he was the embodiment of some Divine power or even the Holy Spirit. One thing is certain, that Melchizedek was a simple descendant of Adam by natural descent from him; but we know nothing about him, except perhaps that he was a particularly great and significant person. However, the very silence of Holy Scripture about him is in itself significant and representative. The psalmist prophesied of the Messiah that He would be a priest forever after the order of Melchizedek, and the writer of Hebrews repeatedly points out that this prophecy was fully fulfilled in Jesus Christ (Heb. 5:5-10). Like Melchizedek, the Lord Jesus Christ is King and High Priest (Zech. 6:12,13); like Melchizedek, He is incomparably higher than Abraham or his descendants. He is eternal, just as Melchizedek appears to be without father, without mother, without genealogy, having neither beginning of days nor end of life (Heb. 7:3). “Being like the Son of God,” the Apostle Paul finally notes about him, “he remains a priest forever” (v. 3).
Thorns and Thistles
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It is difficult to decide which plant species are meant by these words. The words thorns and thistles generally stand inseparably in the Holy Scriptures and very often mean all kinds of vegetation that is useless, harmful, worthless, such as tares, etc. In an allegorical sense, the use of these words means desolation (Prov. 24:30), a visit to God's providence ( Numbers 33:55), difficulty and obstacles (Proverbs 22:5). Thorns and thistles were awarded by God to the land doomed to curse due to the fall of our first parents (Gen. 3:17-19). Cursed is the earth because of your deeds, the Lord said to Adam, pronouncing His righteous judgment; with sorrow you will eat from it; She will bring forth thorns and thistles for you... (Gen.3:17-19). However, one cannot think that it was from this time that thorns and thistles appeared on earth. The land blessed by God could grow them, but for those creatures for whom they served for the benefit and benefit; now she grows them for man and for Tom there, where he plants flowers or sows wheat, so that the memory of sin haunts him in both needs and pleasures. These worthless and weedy plants grew in Palestine, especially in ruins and in neglected places; so they currently abundantly cover the ruins of Capernaum and many places in the Sharon Valley.
TITHE
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The poor widow in the Temple sacrifices everything she has. |
A type of gift known to the Jews long before the time of Moses. This offering, which constituted a gift to God, consisted of a tenth of the produce of the land, herds, etc. And it went to the benefit of the Levites, who did not have land allotments and therefore needed the means of their subsistence. The tithe, in this case, was something like rent paid by him in exchange for land. The Levites, in turn, contributed one tenth of their tithes to support the high priest (Num. 18:21-32). The remaining nine parts were again divided into tithes, and from the second tithe a festival was prepared in the courtyard of the sanctuary, or in some sanctuary adjacent to it. However, if a Jew found it inconvenient to contribute his tithe in kind, then he was allowed to sell it and contribute money with an addition of one-sixth of the proceeds; for the celebration and then went to the sanctuary (Deut. 14:22-27). At this festival they treated their families, friends and Levites. Based on the words of Deuteronomy (14:28,29), one can think that in every third year another third tithe was required from the Jews, eaten in the company of the poor and Levites, the elderly and the infirm. Cattle were brought as tithes in the following way: they were released from the stables under a rod in someone's hands, which touched every tenth animal, after which it became the property of the Levites, regardless of whether it was good or bad, and replaced it was no longer allowed (Lev.27:32,33). It is not clear whether a tithe was required from plants and herbs. It is only known that the Pharisees tithed mint, anise and caraway seeds (Matt. 23:23).
Material for the factsheet was taken from the following sources:
1. Nikifor, Biblical Encyclopedia, (Moscow: Printing House of A. I. Snegireva), 1891.
2. Nyström, E., Bible Dictionary, 1989.
3. Rinekerd, F., Brockhaus Biblical Encyclopedia, (Kremenchug: Christliche Verlagsbuchhandlung Paderborn), 1999.
The doctrine of angels logically follows the doctrine of God, because angels are the main servants of God's providence. Although Scripture has much to say about angels, there is a general indifference today, often traceable to a rejection of this doctrine. Various things contribute to this attitude. First, mention should be made of the Gnostic worship of angels (Col. 2:18), then mention should be made of the frequent and reckless speculations of the scholastics of the Middle Ages; further, it is necessary to mention the exaggerated belief in witchcraft at its most Lately and, finally, in the rise of the worship of Satan in our time. However, there are many reasons for believing in angels.
Scripture speaks abundantly about the existence and ministry of angels. Jesus said a great deal about the ministry of angels, and we cannot lose sight of His teaching by making high claims to the highest knowledge. The evidence of demonic possession and oppression, as well as the worship of demons, proves the existence of angels. Paul viewed idolatry as the worship of demons (1 Cor. 10:2ff). In the very last days this worship of demons and idols has greatly increased (Rev. 9:20 ff.). Progress in the practice of Spiritualism implies the need to understand this teaching. Scripture condemns black magic or consultation with familiar spirits (Deut. 18:10-12; Isa. 8:19ff). And this phenomenon must progress in the last days (1 Tim. 4:1). The work of Satan and evil spirits, hindering the progress of grace in our own hearts and the work of God in the world, must be perceived in such a way that we can know what to expect in the future in this war and be confident that Satan will soon be defeated (Gen. 3:15; Rom. 16:20; Rev. 12:7- 9; 20.1-10).
The subject of angelology is divided into two parts: (1) the origin, nature, fall and classification of angels and (2) the work and purpose of angels.
Origin, nature, fall and classification of angels
I. Origin of Angels
Scripture everywhere suggests the existence of angels, both good and evil. Psalm 149.2-5 considers angels, along with the sun, moon and stars, as part of God's creation. In Ev. John 1:3 we find an indication that God created everything. Among this “all” is everything that is in heaven and that is on earth, visible and invisible: whether thrones, or dominions, or powers” (Col. 1:16; 1st Eph. 6:12). God alone possesses immortality, and from this it follows that the angels were created by God and owe their continued existence to the constant support of God. The time of their creation is nowhere specified definitely and accurately, but it is very likely that it took place before the creation of heaven and earth (Gen. 1:1), because in accordance with Job 38:4 “all the sons of God shouted for joy” when God laid down the foundations of the Earth. It is absolutely clear that they already existed then (Gen. 3:1) when Satan, the angelic being, appeared. Since Scripture does not offer us specific images, we only know that the number of angels is very large (Dan. 7:10; Matt. 26:53; Rev. 5:11).
II. The Nature of Angels
A. They are not glorified human beings
Man must be distinguished from angels. Matthew 22:30 says that believers will be like angels, but this does not mean that they will be angels. The "scores of angels" are to be distinguished from the "spirits of the righteous made perfect" (Heb. 12:22ff.). Man was created as a lower being than the angels, but he will be higher than them (Ps. 8:5; Heb. 2:7). Believers in the future will actually judge angels (1 Cor. 6:3).
B. They are incorporeal
They are called “spirits” (Heb. 1:7; see Ps. 103:4). In Hebrews 1:14 we read: “Are they not all ministering spirits, sent out to serve those who are to inherit salvation?” Their incorporeality seems clear and they should be distinguished from Ephesus. 6:12, where Paul says that “we wrestle not against flesh and blood, but against the principalities, against the powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.” However, angels often appeared in bodily form (Gen. 18:19; Luke 1:2 6; John 20:12; Heb. 13:2), this does not at all imply the fact that they have material bodies as part of their necessary existence.
B. They are a society, not a race.
Angels are spoken of as a multitude, but not as a race (Ps. 147:2). They do not marry, they do not die (Luke 2:0:34-36). They are called “sons of God” in the Old Testament (Job 1:6;
see Gen. 6.2 and 4), but we never read anywhere about the sons of angels. The word “angel” is used in Scripture only in the masculine gender. Only gender does not necessarily designate gender; The angels at the Holy Sepulcher identified themselves with people (Luke 2:4:4). The young man was sitting in the tomb (Mark 16:5). Since the angels are a society and not a race, they sinned individually, and not in some federal head of the race. Perhaps because of this, God did not provide salvation for the fallen angels. Scripture says: “For He does not receive angels; but he will receive the seed of Abraham” (Heb. 2:16).
D. They are greater than man in knowledge, although they do not have omniscience
The wisdom of angels is considered great wisdom (2 Samuel 14:20). Jesus said: “But of that day and hour no one knows, not even the angels of heaven” (Matt. 24:36). Paul calls them witnesses: “I charge you before God and the Lord Jesus Christ and the chosen angels” (1 Tim. 5:21). Even fallen angels have wisdom that surpasses natural wisdom. One of them said to Christ: “I know You who You are, the Holy One of God” (1 Pet. 1:12).
D. They are stronger than humans, although not omnipotent
It is said about them that they are stronger and more powerful than man (2 Peter 2:11; see “strong in strength”; Ps. 102:20). Paul calls them angels of power” (2 Thess. 1:7). An illustration of the power of angels can be considered the liberation of the Apostles from prison (Acts 5:19; 12:7), as well as the removal of the stone from the tomb (Matt. 28:2). They are limited in power, as follows from the war between good and evil angels (Rev. 12:7). The angel who came to Daniel needed Michael's help in his struggle with the prince of Persia (Dan. 10:13). Neither Archangel Michael (Jude 9) nor Satan (Job 1:12; 2:6) have unlimited power.
E. They are more noble than man, but they are not omnipresent
They cannot be in more than one place at once. They wander and walk the earth (Job 1:7; Zech. 1:11; 1 Peter 5:8), moving from one place to another (Dan. 9:21-23). This requires “time, and sometimes delay (Dan. 10:10-14). Even the idea of flying suggests that angels are "ministering spirits" sent to serve those who are to inherit salvation (Heb. 1:14). Fallen angels are the servants of Satan. (2 Corinthians 11:15).
III. Fall of Angels
A. The fact of their fall
We have every reason to believe that angels were created perfect. In the creation account (Gen. 1) we are told seven times that everything God created was good. In Gen. 1:31 we read: “And God saw everything that He had made, and behold, it was very good.” Of course, this includes the perfection of angels in holiness when they were originally created. If Ezekiel 28:15 refers to Satan, as many believe, then Satan, as is quite clearly stated, was created perfect. However, various passages of Scripture present angels as evil (Ps. 77:49; Matt. 25:41; Rev. 9:11; 12:7-9). This happened because they sinned by losing their own dignity and their true home (2 Pet. 2:4; Jude 6). Satan, no doubt, was the leader in this apostasy (Ezek. 28:15-17). This verse appears to be a description of his fall. Another possible hint of his fall is found in Isa. 14.12-15. There can be no doubt that the fall of the angels has taken place in a definite manner.
B. Time of fall
Scripture is silent on this point, but it is quite clear that the fall of the angels occurred before the fall of man, since Satan entered the garden in the form of a serpent and persuaded him to sin (Gen. 3:1ff.). However, we cannot say with certainty how much earlier than the events in Eden the fall of the angels occurred. Those who consider creative days as epochs will, of course, believe that this fall took place over a long period; those who claim that Gen. 1.2 represents the outcome of some huge catastrophe; it will be considered that the fall of the angels is preceded by the verse of Gen. 1.1 or happened between verses 1 and 2. However, it is quite certain that it precedes the verse of Gen. 3.1.
B. Causes of falling
This is one of the deepest mysteries of theology. Every love of their heart was directed towards God; their will bowed before God. Therefore, the question arises, how could such a creature fall? How could this first evil feeling arise in such a heart, and how could the will receive its first impetus to turn away from God? At one time, a variety of solutions to this problem were proposed. Let's pay attention to some of them.
Some of them argue that everything that exists owes its existence to God, and therefore He must be the author of sin. Our response to such statements is that if God is truly the author of evil and condemns creation for committing sin, then we do not actually have a moral universe. Some say that evil is inherent in the nature of the world. The existence of the world is the greatest of all evils and the source of every other evil. Nature is essentially bad. However, Scripture repeatedly declares that everything that God has created is good, and it positively rejects the idea that evil is inherent in nature (1 Tim. 4:4). Finally, some believe that it can be combined with the nature of the fall and creation. They argue that sin is a necessary step in the development of the spirit. However, Scripture says nothing about such evolutionary development and maintains that the universe and creation were originally perfect.
It is useful to remember that creation originally had the ability, as the Latin theologians say, “posse peccare et posse pop peccare,” i.e. to sin and not to sin. This means that Satan was in a position where he could do both without any restrictions on doing what he wanted. Otherwise, his will was autonomous.
Therefore, we need to come to the conclusion that the fall of the angels seemed to be a completely conscious and self-determined rebellion against God. In their choice, they could prefer themselves and their interests, but could not prefer God and His interests. If we ask ourselves what the special motive was that was hidden at the basis of this rebellion, we seem to receive several answers from Scripture. Great prosperity and great beauty seem to be possible hints in this regard. The Prince of Tire seems to be a symbol of Satan in Ezekiel 28:11-19; it is said that he fell because of these things (see 1 Tim. 3:6). Evil ambitions and desires to surpass God seem to be another hint. The king of Babylon was filled with these ambitions, and he, too, can be a symbol of Satan (Is. 14:13 ff.). In any case, it was selfish dissatisfaction with what he had that awakened in him passionate desire steal something that rightfully belonged to someone else. There is no doubt that the cause of Satan's fall was also the cause of the fall of other evil angels. The dragon carried away one third of the stars with his tail (Rev. 12:4). This may be silent on that third of the angels who fell with Satan.
D. Result of the fall
Scripture notes several results of their fall. All of them lost their original holiness and became completely corrupt in nature and behavior (Matt. 10:1; Eph. 6:11 ff.; Rev. 12:9). Some of them were cast into hell and there they are kept in chains until the day of judgment (2 Pet. 2:4). Some of them remained free and took a position of certain opposition to the work of the good angels (Dan. 10:12ff; Jude 9; Rev. 12:7-9). They could have had a very definite impact on the original creation. We read that the earth was cursed because of Adam's sin (Gen. 3:17-19) and that the creation groans heavily and suffers because of this fall (Rom. 8:19-22). Some have suggested that the sin of the angels had something to do with the destruction of the original creation (Gen. 1:2). In the future they will be cast out to the earth (Rev. 12:8ff), and after judgment over them (1 Cor. 6:3), they will be cast into the lake of fire (Matt. 25:41; 2 Pet. 2 ,4; Jude 6). Satan will be imprisoned in hell for a thousand years before he is cast into the lake of fire (Rev. 20:1-3 and 10).
IV. Classification of angels
Angels fall into two large classes: good angels and evil angels. And in each of these classes there are different subdivisions.
A. Good angels
There are several kinds of good angels.
1. Angels. The word "angels" in both Hebrew and Greek means "messenger." Thus, the disciples whom John the Baptist sent to Jesus are called “angels” (Luke 7:24). Only the context can reveal whether this word means human or superhuman "messengers." There are tens of angels. Daniel said: “Thousands of thousands served Him, and ten thousand thousand stood before Him” (7:10; Rev. 5:11). The psalmist says: “The chariots of God are ten thousand, thousands upon thousands. The Lord is among them in Sinai, in the sanctuary” (Ps. 67:18). Our Lord told Peter that His Father could send more than twelve legions of angels if He asked Him to do so (Matt. 26:53). And in the Epistle to the Hebrews we read about thousands of angels (12:22). They can appear individually (D.Ap. 5:19), in pairs (D.Ap. 1:10) or in groups (Luke 2:13).
2. Cherubim. Cherubim are mentioned in Gen. 3.2 4; 2 Kings 19:15; Ezek.10:1-22; 28.14-16. The etymology of this word is not completely known to us, although it is assumed that it means “to cover” or “to protect.” Cherubim guarded the entrance to the Garden of Eden (Gen. 3:2-4). Two cherubim were placed above the mercy seat of the ark in the tabernacle and in the temple (Ex. 25:19; 1 Kings 6:23-28). Cherubim were depicted on the interior curtains and on the veil of the tabernacle (Ex. 26:1 and 31), and they were also carved on the doors of the temple (1 Kings 6:32 and 35). Based on the fact that they guarded the entrance to paradise, that they represented and somehow supported the throne of God (Ps. 17:10; 79:1; 98:1), that their figures were depicted on the interior decoration of the tabernacle and on its veil, and also carved on the doors of the temple, we come to the conclusion that they were mainly the guardians of the throne of God.
3. Seraphim. Seraphim is mentioned only once in Scripture: Isa. 6:2 and 6. They seem to be distinguished from the cherubim, because it is said that God sits on the cherubim (1 Sam. 4:4; Ps. 79:1;), and the seraphim are somewhat elevated (Is. 6:2) . And their duties are different from the duties of the cherubim. They lead heaven to the worship of almighty God and purify God's servants so that they are fit for worship and service. This means that they appear with a concern for generation and holiness rather than for justice and power. They perform their service in the deepest humility and reverence. Cherubim, on the contrary, are the guardians of the throne of God and extraordinary messengers of God. Thus, each of them has a very precise and definite position and ministry.
4. Animals. Some identify these animals from Rev. 4:6-9 with seraphim, and others with cherubim. There are striking differences between them, and therefore it would probably be better to identify them with some other kind of angels than with the seraphim and cherubim. They worship God, direct the judgments of God (Rev. 6:1ff; 15:7), and also witness the worship of the one hundred and forty-four thousand (Rev. 14:3). They are as active at the throne of God as the seraphim and cherubim.
5. Archangels. The expression "Archangel" appears only twice in Scripture (1 Thess. 4:16; Jude 9), but there are other references to at least one Archangel - Michael. He is the only angel who is called an Archangel. He is represented as having his own angels (Rev. 12:7) and is said to be the prince of the people of Israel (Dan. 10:13 and 21; 12:1). And in the apocryphal book of Enoch (Enoch 20:1-7) six angels of power are named: Uriel, Raphael, Raguel, Michael, Zariel and Gabriel. The corresponding version of this book also offers us in the margins the seventh Archangel - Remiel. In the book of Tobit 12:15 we read: “I am Raphael, one of the seven Archangels who offer the prayers of the saints and who enter the presence of the wave of the Holy One.” Although these books are apocryphal, they do show what the ancients believed in this regard. It seems that Gabriel has the qualities and virtues of every archangel (Dan. 8:16; 9:21; Luke 1:19 and 36).
The archangels seem to bear special responsibility for the protection and prosperity of Israel (Dan. 10:13 and 21), for the proclamation of the birth of the Savior (Luke 21:38), for the defeat of Satan and his angels who tried to kill the baby and wife (Rev. 12, 7-12) and for proclaiming the return of Christ for the elect (1 Thess. 4:16-18).
6. Guardians. Daniel 4:13 (English text) mentions a guard in singular, in Art. 17 we are talking about guards, but in the plural. These are probably angels that God sends to observe. This name suggests vigilance. They are sometimes tasked with bringing a message from God to man. Whether this is a special class of angels we do not know.
7. Sons of God. Angels are also spoken of as “sons of God.” This expression is used in Job 1:6; 2.1; 38.7 in relation to angels, including Satan. They are sons of God in the sense that they were created by God. In fact, angels are also called “gods” (Elohim) (Ps. 8:5; see Heb. 2:7). Some argue that the sons of God mentioned in Gen. 6.2 are angels who cohabited with women. Most likely, however, this is a reference to the godly family of Seth.
There is also an indication that there is an organization among the angels. In Colossians 1:16 Paul speaks of thrones, dominions, principalities and powers, and adds: “All things were created by Him and for Him.” All this seems to emphasize that Paul was related to the good angels. But to Ephesus. 1:12 we have a hint of good and evil angels. Usually this terminology refers most specifically to evil angels (Rom. 8:38; Eph. 6:12; Colossians 2:15).
It is difficult, however, to believe what Paul was trying to show in Colos. 1.16 regular hierarchy of angels; Let us say with confidence that he did not develop a system of aeons that could serve the purpose of metaphysical theology and ethics. The Testaments of the Twelve Patriarchs (Leviticus 3), written towards the end of the 1st century, speak of seven heavens. The first heaven is uninhabited. But all the rest are inhabited by various spirits or angels. However, Paul does not speak of any systematic gradation of angels. We can only say that the thrones very possibly concern angelic beings whose place is directly in the presence of God. These angels are invested with royal authority, which they exercise before God. Dominions seem to be closer in dignity to thrones. Dominants or rulers remind us of the rulers who stand over certain peoples. Thus, Michael is called the prince of Judah (Dan. 10:21; 12:1); we also read about the prince of Persia and the prince of Greece (Dan. 10:20). This means that each of them is a prince in one of these principalities. What has been said seems to be true also in relation to the Church, because Revelation mentions angels who are placed over the seven Churches (1:20). It is quite possible that these authorities are subordinate to other authorities, serving under one of the other orders.
In the Old Testament the expression “angel of the Lord” is often found, but it does not refer precisely to an ordinary angel, but to Christ in the period preceding His incarnation, and therefore we should not talk about this expression in this particular regard.
B. Evil angels
Just as among good angels, there are differences among evil angels.
1. Angels held in bonds. These angels are mentioned especially in 2 Pet. 2:4 and Jude 6. Everyone seems to agree that Peter and Jude are referring to the same angels. Peter simply says that they sinned, and therefore God cast them into the pit, consigning them to the depths of darkness and preserving them for the day of judgment. Judas says that their sin allegedly consists in the fact that they rejected their own rulers and their true place of residence. It is quite possible that Jude is referring to the Septuagint - Deut. 32.8. God says there that He divided the nations according to the number of God's angels. It is believed that God appointed one or more angels over each of the nations. The fact that the various nations are under the rule of one or another of the angelic princes is evident and clear in the book of Daniel (9:13 and 20ff; 12:1). They abandoned their own authority, which may mean that they became unfaithful in the performance of their duties, but more likely it means that they were trying to go into possession of more coveted power. And the fact that they left their true place of residence in heaven and descended to earth.
However, another interpretation is also popular. In Jude 7, the sin of Sodom and Gomorrah seems to be likened to the sin of angels bound in chains. This may mean that the sin of these angels was some type of gross immorality. Some believe that sin Gen. 6.2 - this is the sin of those angels who entered into sexual intercourse with women. The punishment for their sin was that God cast them into hell. In the New Testament, the expression “hell darkness” (“Tar-Tir”) occurs only in 2 Pet. 2:4, although it appears three times in the Septuagint. In Homer, “Tartarus” is a dark, gloomy place, half of Hades. If vicious people go to Hades, this does not mean that they go to Tartarus, which is the place where especially vicious angels are imprisoned, who are much further away. Their punishment is that they are imprisoned in the pits of darkness, that they are bound with eternal chains and are kept for the judgment of the great day.
2. Angels who are still free. They are mentioned in connection with Satan, their leader (Matt. 25:41; Rev. 12:7-9). Sometimes they are mentioned separately about each one (Ps. 77:49; Rom. 8:38; 1 Cor. 6:3; Rev. 9:14). They are usually referred to as “principalities and powers, and powers and dominions,” which are spoken of in Ephesians 1:21; they are even more precisely mentioned in Ephesians 6:12 and Colossians. 2.15. Their main occupation is to support their leader Satan in his war with the good angels and the people of God.
3. Demons. Demons are mentioned very often in Scripture, especially in the Gospels. They are spiritual beings (Matt. 8:16) and are often called “unclean spirits” (Mark 9:25). They serve under the authority of Satan (Luke 11:15-19), although ultimately they are subject to God (Matt. 8:29). Demons are capable of causing deafness (Matt. 9:32ff), they can cause blindness (Matt. 12:22), they can cause personal injury, they can insult (Mk. 9:18), they can cause other physical defects and deformations (Luke 13:11-17). They oppose the work of God by perverting sound doctrine (1 Tim. 4:1-3), godly wisdom (James 3:15) and Christian fellowship (1 Cor. 10:2ff).
Should demons be distinguished or equated with free fallen angels? Some believe that demons are disembodied spirits before the Adamic race. However, we prefer to identify demons with fallen angels, who are now still free. The fact that they have individuality is part of their still ongoing effort to destroy the program of God, and this is more likely than simply the effort and desire to put on human flesh. Under the leadership of Satan, they are enemies of God and His Kingdom. Angier writes:
“Satan maintains power over the fallen spirits who agreed to participate in his original rebellion. Without a doubt, he was allowed to retain the power with which he was endowed at creation. These spirits, having made the irrevocable choice to follow Satan rather than remain faithful to their Creator, were found to be irreparably wicked and irreparably deceived. Therefore, they completely sympathize with their prince and serve him quite voluntarily in their various ranks and positions in his highly organized kingdom of evil (Matthew 12:26) (Anger, “Biblical Demonology”, p. 73).
4. Satan. This superhuman being is mentioned in the Old Testament and is mentioned only in Gen. 3.1-15; 1 Par. 21.1; Io 1.6-12; 2.1-7; Zechariah 3:1ff. Perhaps he is also mentioned in the allusion to the scapegoat in Aev. 16:8, which was one of the two goats that were used on the day of atonement. In the New Testament he is mentioned very often (Matt. 4:1-11; Luke 10:18 ff.; John 13.2 and 27; 1 Pet. 5.8 ff.; Rev. 12; 20.1 and 3 ). Scripture often testifies to the identity of Satan. He speaks about him using personal pronouns (Job 1:8 and 12; Zech. 3:2; Matt. 4:10); personal attributes are attributed to him (will: Is. 14:13 ff; 1 Tim. 3:6; knowledge: Job 1:9 ff); personal actions are attributed to him (Job 1:9-11; Matt. 4:1-11; John 8:44; 1 John 3:8; Jude 9; Rev. 12:7-10).
This powerful being is called by several different names in Scripture: Satan: 1 Chron. 21.1; Job 1.6; Zechariah 3.1; Matthew 4:10; 2 Corinth. 2.11; 1 Tim. 1.20. This word means "enemy"; he is the enemy of God and men. Devil: Matthew 13:39; John 13:20; Eph.6,11; James 11:7). Like the devil - this expression is used only in the New Testament, he is a slanderer and accuser of the brothers (Rev. 12:10). He slanders God against man (Job 1:9; 2:4) and man against God (Gen. 3:1-7). Dragon: Rev.12,3 and 7; 13.2; 20.2; see Isa.51:9. The word "dragon" seems to literally mean "serpent" or " sea monster" The dragon is the personification of Satan, it is a sea animal, it can, in fact, represent the activities of Satan in the seas of the world. Serpent: Gen.3.1; Rev.12.9; 20.2. This expression defines his perversity and deceit (2 Cor. 11:3). Beelzebub: Matthew 10:25; 12.24-27; Mark.3.22; Luke 11:15-19. We do not know the exact meaning of this expression. In Syriac it means "lord of dung." It is also believed that this expression means “lord of the house.” Belial or Belial: 2 Cor. 6.15. In the Old Testament this expression is used in the sense of “utter pricelessness” (2 Samuel 23:6). So, we read about the corrupt (literally: the sons of Belial - Judges 20:13; see 1 Kings 10:27; 30:22; 1 Kings 21:13). Lucifer: Isaiah 14:12. This expression defines the morning star, an epithet that refers to the planet Venus. It literally means “light bearer” and is also an allusion to Satan. Like Lucifer, Satan was an angel of light (2 Cor. 11:14).
Satan is also called by other names that have a mixed character: for this they use various descriptions and expressions. Evil One: Matthew 13,19 and 38; Ephesians 6:16; 1 John 2:13ff; 5.19. This is a description of his character and deeds. He is crafty, vicious, cruel, he is a tyrant, seeking to control those he can and do evil wherever he can. Tempter: Matthew 4:3. This name indicates his constant goal and desire to cause a person to sin. He presents the most plausible excuses and justifications and offers the most astonishing opportunities for sin. God of this age: 2 Cor. 4.4. As such, he has his servants (2 Cor. 11:15), his teaching (1 Tim. 4:1), his sacrifices (1 Cor. 10:20), his synagogues (Rev. 2:9). He cares for the religion of carnal man and is, without a doubt, the basis of the false cults and systems that have cursed the true Church throughout the ages. Prince of the power of the air: Ephesians 2:2. As such, he is the leader of the evil angels (Matt. 12:24; 25:41; Rev. 12:7; 16:13ff). He has vast hordes of subordinates who carry out his wishes, and he rules with despotic power. Prince of this world: John 12:3; 14.30; 15.11. This name hints at his influence on the rulers of this world. Jesus did not challenge Satan for his special rights on this planet (Matt. 4:8 1ff); God, however, has set certain limits for him, and when the time of the reign of Jesus Christ comes, the One who really has the right to rule will succeed him.
The spirits of evil are strictly organized, and Satan is called their leader. Those principalities and powers spoken of in Rom. 8.2 8, are the authorities of the satanic principalities (see Dan. 10.13 and 20). It seems that the good and bad organizations of angels are summarized in the principalities and powers and powers and dominions spoken of in Ephesians 1:21. The same principalities, powers, rulers of the darkness of this world, the spirits of wickedness in high places, which are discussed in Ephesians 6:12, refer to the organization of evil, to those principalities and powers that are spoken of in Colossians. 2.15. But how these satanic forces relate to Satan, and to each other, Scripture does not speak about this very clearly.
The work and purpose of angels
I. The Business of Angels
This subject can be divided into three parts: the work of good angels, the work of evil angels, and the work of Satan.
A. The Work of Good Angels
For the sake of convenience this subject is divided into two parts: first, the work of angels in connection with the life and ministry of Christ, and secondly, the work of good angels in general.
1. The work of angels in connection with the life and ministry of Christ. This is simply an amazing fact: being completely far from rejecting faith in angels, the Lord experienced their help to the most remarkable extent. The angel Gabriel informed Mary that she would be the mother of the Savior (Acts 1:26-38). The angel assured Joseph that “he who is born in her is of the Holy Spirit” (Matthew 1:20). Angels announced to the shepherds the fact of the birth of Christ in Bethlehem (Luke 2:8-15). After temptation in the desert, angels came to Christ and served Him (Matthew 4:11). Jesus told Nathanael that “he will see heaven open and the angels of God ascending and descending on the Son of Man” (John 1:51). An angel from heaven came to Him in Gethsemane and, strengthening Him, spoke to Him (Acts 22:43). He said that he could plead with the Father and the Father would send twelve legions of angels to help him if it were necessary or desirable (Matt. 26:53). An angel rolled away the stone from the tomb of Jesus and invited the wives to enter the tomb (Matthew 28:2-7). Angels accompanied Christ during his ascension (Acts 1:10ff). Angels will accompany Him when He comes the second time (Matt. 16:27; 25:31). Angels desire to penetrate into the plan of salvation created by Christ (1 Peter 1:12). Undoubtedly, this indicates a very close relationship between Christ and the angels.
2. The work of good angels in general. First of all, let us note that there are more permanent and regular ministries in this area. They stand before God and worship Him (Ps. 147:2; Matt. 18:10; Heb. 1:6; Rev. 5:11). They protect and liberate the people of God (Gen. 19:11; 1 Kings 19:5; Dan. 3:28; 6:22; D.Ap. 5:19; 12:10 ff). Scripture promises the believer that “He commands His angels for you, to guard you in all your ways” (Ps. 90:11; see Matt. 4:6). Angels are ministering spirits sent to serve those who are to inherit salvation (Heb. 1:14). Michael is the patronizing angel of Israel (Dan. 10:13 and 21; 12:1). It is highly unlikely that the seven angels of the seven churches in Asia Minor were the patron angels of each of the churches (Rev. 1:20). Jesus warns that no one should revile one of these little ones, saying that “their angels in heaven always see the face of My Father who is in heaven” (Matt. 18:10). They lead and encourage the servants of God (Matt. 28:5-7; D.Ap.8:26; 27:23ff). They interpret the will God's people(Job 33.23). This is especially evident in the experiences of Daniel (Dan. 7:16; 10:5 and 11), Zechariah (Zech. 1:9 and 19) and John (Rev. 1:1). They are the executors of judgments over individuals and over nations, like Sodom and Gomorrah (Gen. 19:12 ff), Jerusalem (2 Kings 24:16; Ezek. 9:1), Herod (Acts 12:23). ). They carry the saved home after their physical death (Luke 16:2 2).
In addition to their regular ministry, they are also actively involved in the ministry of the future. The coming of the Lord will be accompanied by the “voice of the Archangel” (1 Thess. 4:16). They will prove to be active representatives of God in the judgments of the great tribulation (Rev. 7:2; 16:1). When Jesus appears to judge, He will be accompanied by “the angels of His power in flaming fire” (2 Thess. 1:7; see Jude 14). Angels will gather the elect from Israel at the coming of Christ (Matt. 24:31). During the harvest at the end of the age they will separate the false from the true and the evil from the good (Matthew 13:39 and 49ff). They will stand at the gates of the New Jerusalem apparently to serve as a kind of honorary guard that nothing unclean or defiled will enter this city (Rev. 21:12).
B. The Case of the Evil Angels
Some people distinguish evil angels from demons, but it is more likely that both are one and the same. They are actively involved in resisting God and His program. They try to separate the believer from Christ (Rom. 8:38). They resist the good angels in their work (Dan. 10:12ff.). They cooperate with Satan in carrying out his purposes and plans (Matt. 25:41; Eph. 6:12; Rev. 12:7-12). They produce physical and mental confusion (Matt. 9:33; 12:22; Mark 5:1-19; Ak.9:37-42). The expression “unclean spirit” suggests that they lead people into moral uncleanness (Matt. .10.1; D.Ap.5.16). They spread false teachings (2 Thess. 2:2; 1 Tim. 4:1). They oppose the children of God in their spiritual growth (Eph. 6:12). They sometimes take possession of people and even animals (Matt. 4:24; Mark 5:8-14; Ak. 8:2; D.Ap. 8:7; 16:16).
It is necessary to make a distinction between demonic influence and demonic possession; the first is a deceptive action of demons from the outside, and the second is more permanent. Sometimes God uses them to fulfill His purposes (Judg. 9:23; 1 Kings 22:21-23; Ps. 77:49). It seems that He especially uses them during the tribulation period (Rev. 9:1-N. 16:13-16). They will clearly be endowed with miraculous powers for a time (2 Thess. 2:9; Rev. 16:14).
There are three kinds of demonology that deserve special mention in connection with what has been said.
The first kind is predicting the future. At the lowest level, it can be simple human insight, or learned seduction. In Biblical times, there were soothsayers who predicted the future using natural signs, such as the flight of birds or the arrangement of the entrails of an animal (Isa. 21:21), palmistry or divination using water filled in a vessel or an object immersed in water (Gen. .44.4) and astrology or the determination of the supposed influence of the stars on a person’s destiny (Is. 47.13). All these practices are a certain form of demonology. If a person tries to read the future with the help of a certain kind of Divine inspiration (D.A. 16,16), he will actually do this only with the help of the Holy Spirit.
The second form is direct worship of demons. The apostate Israel made sacrifices to demons (Deut. 32:17). Food offered to idols in New Testament times was actually sacrificed to demons (1 Cor. 10:19ff.). During the tribulation period, the activity of demons and open worship of the dragon will resume (Rev. 13:4; 16:13ff).
The third form is the well-known spiritualism or spiritism. Spiritualism is the belief that the living can communicate with the dead, that spirit of the dead can show its presence to people. Necromancy, as it is called, is supposed to be performed with the help of a human intermediary called a medium. Although Israel did not always heed God, they were nevertheless strictly warned to refrain from all consultation with those who practiced connection with the dead (Lev. 19:31; 20:6 and 27; Deut. 18:11; 2 Kings. 21.6; 23.24; 1 Chron.10.13; 2 Chron.33.6; Isa.8.19; 19.3; 29.4). The sorceress of Endor (1 Samuel 28:3-14), Simon the sorcerer (D.Ap.8:9), Elyma the sorcerer (D.Ap.13:6-12) and a maid possessed by a prophetic spirit (D.Ap. 13:6-12). Ap.16,16-18) are Biblical examples of a form of demonism. The Bible often speaks of this practice as magic, sorcery (Ex. 7:11; Jer. 27:9; Dan. 2:2; Mic. 5:12; Rev. 9:11).
Considering the whole issue of demonism, Scripture reminds us of the need to test spirits, whether they are from God or not from God (1 John 4:1; see 1 Corinthians 12:10), not to communicate with those who are in connection with demons (Lev. 19:31; 1 Corinth. 10:20) and never consult with evil spirits (Deut. 18:10-14; Isa. 8:19), but put on the whole armor of God to combat these spirits (Eph. 6:12), giving himself over to prayer at all times and with all constancy (Eph. 6:18).
B. The Work of Satan
There are indications of Satan's work in different names, by which he is called, because each of the names expresses some quality of character or method of his actions, or both. Like Satan, he resists; as the devil he slanderes and accuses, and as a tempter he tries to seduce people into sinning.
Moreover, Scripture directly exposes the nature of his work. Generally speaking, Satan intends to take the place of God. Although Scripture does not give us the right to assert that hell is a kingdom that it rules, the Word of God presents it to us as having power, a throne and enormous power (Matt. 4:8ff; Rev. 13:2). To achieve his express goal, he tried to kill the Child Jesus (Matt. 2:16; Rev. 12:4), and when this attempt failed, he tried to instill in Him the idea of worshiping him (Luke 4:6 ff.). If Christ had been defeated, Satan would have accomplished the first part of his purpose and established his dominion on earth.
Satan takes advantage various methods to achieve your goal. If he is unable to attack God directly, he attacks God's highest creation - man. Scripture mentions the following methods that Satan uses: lies (John 8:44; 2 Cor. 11:3), temptation (Matt. 4:1), theft (Matt. 13:19), oppression (2 Cor. 12 ,7), obstacles (1 Thess. 2:18), sifting (Ac. 22:31), imitation (Matt. 13:25; 2 Cor. 11:14 ff.), slander (Rev. 12:10), defeat by diseases (Acts 13:16; see 1 Corinthians 5:5), possession (John 13:27), murder and devouring (John 8:44; 1 Peter 5:8). The believer must not allow Satan to gain advantage over him by remaining ignorant of his schemes and plans (2 Corinthians 12:11), but he must watch and be sober and resist him (Eph. 4:2-7; James 4:7; 1 Peter 5:8ff). He must not speak lightly of it (Jude 8ff; see 2 Pet. 2:10), but he must put on the whole armor of God and resist it (Eph. 6:11). Christ defeated Satan on the cross (Heb. 2:14), and the believer must live by faith in light of this victory.
II. Purpose of Angels
A. The Appointment of Good Angels
There is every reason to believe that good angels will continue their service to God throughout all eternity. In his vision of the New Jerusalem, which undoubtedly belongs to the age to come and which will obviously exist forever along with the new heavens and the new earth, John saw angels at the twelve gates of the city (Rev. 21:12). If some angels serve at all, then we have no reason not to believe that all good angels will serve in their designated places.
B. The Purpose of Evil Angels
The fate of the evil angels in the lake of fire (Matt. 25:41). At present some of them are kept in chains and in darkness until the day of their final judgment (2 Peter 2:4; Jude 6), while others are still free. At the coming of Christ, believers will receive a part in the judgment of the evil angels (1 Corinthians 6:3) and these angels, along with Satan, will be thrown into the lake of fire.
B. The Purpose of Satan
Let us briefly trace the history of Satan. He is first encountered in heaven (Ezek. 28:14; Ak. 10:18). It is unknown how long he lived and enjoyed the favor of God, but the moment came when he and many other angels fell. Further, he appears in the Garden of Eden in the form of a serpent (Gen. 3:1; Ezek. 26:13). There he became a factor in the fall of man, then he found himself in the air, enjoying access to both heaven and earth (Job 1:6ff; Eph. 2:2; 6:12). So, the air became the main apartment of his stay from the moment of the fall of man. In the future he will be cast out to earth (Rev. 12:9-13). This will happen, apparently, during the coming tribulation period. When Christ appears on earth in power and glory to establish His Kingdom, Satan will be cast into the pit (Rev. 20:1-3). There he will be bound and limited for a thousand years. Then he will be released for a short time, and during this period he will not try to destroy God's plans on earth (Rev. 20:3 and 7-9). However, these plans will not come true. Fire will fall from heaven and destroy the armies that he will lead, and he himself will be thrown into the lake of fire (Rev. 20:7-10), to the place of his final destination, where he and his followers will be forever and ever.
— Dear Father Vladimir, we congratulate you on the feast of the Archangel Gabriel. On this day I would like to hear answers to some questions related to the angelic world. When, according to the Church, were God's angels created?— Thank you for your congratulations and, in turn, I congratulate the readers of the portal on this holiday. Most of the Holy Fathers believed that angelic powers were created before the creation of the material world. They derived this idea from the words “In the beginning God created the heavens and the earth” (Gen. 1:1).
St. Augustine, in particular, believed that by “heaven” Moses, the seer of God, meant the angelic world, and by “earth” the material world. Such a point of view was natural from the point of view of the Neoplatonic perspective - the idea of the primacy of the ideal, immaterial and the secondary nature of the material. This is how Saint Gregory the Theologian reflects on Divine goodness, striving to ensure that “the goodness spreads, goes further and further, so that the number of those benefited is as large as possible”: “God invents, firstly, angelic and heavenly powers. And thought became a deed that was filled with the Word and completed by the Spirit... Since the first creatures were pleasing to Him, He invents another world - material and visible...”
Of course, in such a perspective there was a danger of the idea that we were almost co-eternal with God, but the Holy Fathers powerfully suppressed this possibility. Saint Ambrose of Milan writes: “Angels, dominions and powers, although they once received their beginning, nevertheless already existed when this world was created.” The Holy Fathers also denied any participation of angels in creation. That is why some of them assumed that angels were created during the creation of the world. Blessed Theodoret, in particular, held this opinion. He believed that angels were created simultaneously with the creation of the material world, since, according to his statement, they are “limited by place,” that is, by space. The latter arose at the same time as the material world. However, Blessed Theodoret does not insist on his opinion. “I say this,” he writes, “not affirmatively, for I consider it bold to affirm decisively, which the Divine Scripture does not say in exact words.”
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- Naturally, he is not born with us. From time immemorial, angels have been entrusted with the ministry of protecting humans and helping in the fight against evil. Classic example: angel is the companion of Tobiah, who is described in the book of Tobit.
Angels can protect entire nations, as stated in the book of Deuteronomy: “The Most High has set the boundaries of the nations according to the number of the angels of God” (Deut. 32:8. The text is given according to the Septuagint and the Slavic Bible). As St. John of Damascus says, they “protect the regions of the earth and govern peoples and countries, depending on how the Creator commanded them.” “These minds,” writes St. Gregory the Theologian, “each accepted one part of the Universe or was assigned to one thing in the world, as this was known to the One who Arranged and Distributed everything...”. In the Book of the Prophet Daniel, such angels are called “princes” (i.e., rulers) of the Jewish, Greek and Persian kingdoms (Dan. 10:13-21). The Revelation of John the Theologian speaks of the Angels of the seven Churches of Asia Minor. Based on this, some Church Fathers (Saints Basil the Great, Gregory the Theologian, etc.) argued that every Christian Church has guardian angels. “It saddens you,” St. Basil addresses the presbyters of the Nikopol Church, “that you were thrown out of the enclosure of the walls; but you will find your home in the shelter of the Heavenly God, and with you is an angel, the guardian of the Church.”
The fact of the Old Testament and New Testament revelation is that every person can have a guardian angel if his life, like the life of angels, is expressed in serving God and people. Such an angel, according to the testimony of the Psalmist, “takes arms around those who fear the Lord and delivers them” (Ps. 33:8). In New Testament times, according to Church Tradition, he is given to a person during his baptism and remains with him throughout his entire life, if a Christian strives to become like God. Jesus Christ, calling us to be “like children” (Matthew 18:3), pointed out that thanks to the purity and integrity of children, their angels remain with them and “in heaven they always see the face of the Heavenly Father” (Matthew 18:10).
And it is natural that it passes from person to person after the first one ends his life’s journey.
Due to our close connection with our guardian angel, we must constantly pray to him and call upon his help and assistance in our life path. And may God help us to be sensitive to his quiet voice of exhortation, guiding us to salvation.
Introduction
Angelic ranks
Archangels
1 Archangel Michael
2 Archangel Gabriel
3 Archangel Raphael
2.4 Archangel Uriel
2.5 Archangel Selaphiel
6 Archangel Jehudiel
7 Archangel Barchiel
8 Archangel Jeremiel
Conclusion
List of sources
Introduction
By 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 significantly more of them than all people. The purpose of angels is to glorify God, to embody 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 to glorify God and fulfill His instructions and 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 as beardless young men, in light deacon’s (symbol of service) vestments (surplice, orarion, bridles), with wings behind their backs (symbol of speed) and with a halo above their heads. However, in visions, angels appeared to people as six-winged (when Angels are not similar to humans 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 as fiery swords rotating, or even in the form of fancy animals (sphinxes, chimeras, centaurs, pegasi, griffins, unicorns, etc.).
1. Angelic ranks
In the angelic world, God established a strict hierarchy of 9 angelic ranks: Seraphim, Cherubim, Thrones, Dominions, Powers, Powers, Principalities, Archangels, Angels. The leader of the entire angelic army, Dennitsa, the most powerful, talented, beautiful and close to God, was so proud of his highest position among the other angels that he refused to recognize man as a being equal in abilities to God (meaning man’s ability to create and see the essence of things), that is, higher than him, he himself wanted to become higher than 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 an army of bright angels and struck Dennitsa (who began to be called the devil, Satan, the evil one, etc., and other fallen angels - demons, devils, etc.). And there was a war in Heaven, as a result of which devilry fell into the “underworld of the earth,” that is, into hell, where it organized itself into the kingdom of Beelzebub, with the same angelic hierarchy. Fallen spirits are not completely deprived of their former power and, by God’s permission, can inspire people with sinful thoughts and desires, guide them and cause them pain. But good angels also help people, of whom there 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 Spirit, and as Spirit, he names a being not by what is transitory, but by Glory. The Angel's name is the name of his glory. The names of some (in Orthodox tradition- seven) Angels (Archangels) are open to people: Michael, Gabriel, Raphael, Uriel, Jehudiel, Selaphiel, Barachiel. Moreover, 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 the idea of guardian angels sent by God to every person immediately after his baptism: “See that you do not despise one of these little ones; for I tell you, their angels in heaven always see the face of my Father in heaven” (Matthew 18, 10). Every person is also hunted by demons who want to destroy his soul with the help of instilled fears, temptations and enticements. In the heart of every person there is an “invisible war” 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. This order was established by God so that a greater number of individuals would be involved (and thereby sanctified) in the providence of God, and so as not to violate the freedom of people who are unable 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 its heavenly patrons offers special prayers for every Christian, and God has special care for him.
Each Angel (and demon) has different abilities: Some “specialize” in the virtues of non-covetousness, others strengthen faith in people, and still others help in something else. Likewise, demons - some incite prodigal passions, 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 fight among themselves, but pray to God to admonish people and grant peace on earth.
In three Epistles of St. Paul (between 48 and 58) are named in addition to the angels: thrones, dominions, principalities, powers and powers.
In his commentary "The Rules of the Holy Apostles" St. Gregory of Nyssa (d. c. 394) writes that there are nine angelic orders: angels, archangels, thrones, dominions, principles, powers, radiances, ascents and intelligent powers (understandings).
St. Cyril of Jerusalem also identifies nine ranks, although in this order: “...Therefore we remember... all creation... invisible, Angels, Archangels, Power, Dominion, Beginning, Authority, Thrones, the many-eyed Cherubim (Ezek. 10:21 and 1:6 ), as if speaking to David: magnify the Lord with me (Ps. 33:4). We also remember the Seraphim, whom Isaiah saw by the Holy Spirit, standing around the Throne of God, with two wings covering their face, two legs, and two flying, and exclaiming: Holy, Holy, Holy is the Lord of hosts (Isa. 6:2-3). And for this we repeat this Theology handed down to us from the Seraphim, so that we may become partakers of the song together with the worldly armies."
St. Athanasius the Great (d. 373) singled out "...heavenly radiances, thrones, dominions, there is heaven, cherubim and seraphim and many angels."
In one of his sermons, St. Amphilochius of Iconium (d. 394) lists: Cherubim, Seraphim, Archangels, Dominions, Powers and Authorities.
The basis for the creation of church teaching about angels is the book “On the Heavenly Hierarchy” (Greek) written in the 5th century, attributed to Dionysius the Areopagite. ???? ??? ????????", Latin "De caelesti hierarchia"), better known in the 6th century edition. According to this book, the angels are arranged in the following order:
First face
· Seraphim (Hebrew) ùÒøôéíý - burning, flaming, fiery, ancient Greek. ???????(Isaiah 6:2-3)) - six-winged angels. "Flaming", "Fiery". They burn with love for God and encourage many to it.
· Cherubim (ancient Greek. ????????from Hebrew ëøåáéíý, Kerubim - intercessors, minds, disseminators of knowledge, outpouring of wisdom (Gen. 3:24; Ezek. 10; Ps. 17:11)) - four-winged and four-faced angels. Their name means: outpouring of wisdom, enlightenment.
· Thrones (ancient Greek. ??????), according to Dionysius: “God-bearing” (Ezek 1:15-21; 10:1-17) - the Lord sits on them as if on a throne and pronounces His Judgment.
Second face
· Dominance, ancient Greek. ??????????,lat. dominationes (Col 1:16) - instruct the earthly rulers appointed by God to wisely govern, teach them to control their feelings and tame sinful lusts.
· Strengths, ancient Greek. ????????,lat. potestates (Rom 8:38; Eph 1:21) - perform miracles and send down the grace of miracles and clairvoyance to the saints of God.
· Authorities, ancient Greek. ????????,lat. virtutes (Col 1:16) - have the power to tame the power of the devil.
Third face
· Principalities (Principles) (archons), ancient Greek. ?????,lat. principates (Rom 8:38; Eph 1:21; Col 1:16) - they are entrusted with governing the Universe and the elements of nature.
· Archangels (chiefs of angels), ancient Greek. ??????????- Michael (Rev 12:7) - heavenly teachers, teach people how to act in life.
· Angels, ancient Greek. ???????- closest to people. They proclaim God's intentions and instruct people to lead 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 a 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 (Thrones support him); the second rules the stars and the elements; the third - the Principalities - protects the earthly kingdoms; Angels and Archangels are divine messengers.
Seraphim belonging to the first hierarchy are absorbed in eternal love for the Lord and reverence for Him. They immediately surround His throne. Seraphim, as representatives of Divine Love, most often have red wings and sometimes hold lit candles in their hands. Cherubim know God and worship Him. They, as representatives of Divine Wisdom, are depicted in golden yellow and blue colors. Sometimes they have books in their hands. Thrones support the throne of God and express Divine Justice. They are often depicted in the robes of judges with a rod of power in their hands. They are believed to receive glory directly from God and bestow it on the second hierarchy.
The second hierarchy consists of dominions, powers and authorities, which are the rulers of the heavenly bodies and elements. They, in turn, shed upon the third hierarchy the light of glory they have received. Dominions wear crowns, scepters, and sometimes orbs as symbols of power. They symbolize the power of the Lord. The Powers hold in their hands white lilies or sometimes red roses, which are symbols of the Passion of the Lord. Authorities are often dressed in the armor of warriors - conquerors 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 principles control the destinies of nations, archangels are heavenly warriors, and angels are 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 orders are often depicted surrounding God the Father in heaven. The angels of the next seven ranks are not always clearly distinguishable. They usually have human bodies; Thrones may hold thrones, Dominions may be crowned, have orbs and sceptres; Syl has lilies or red roses; Authorities and sometimes other lower ranks may be depicted in military armor.
2. Archangels
Arha ?angel (Greek) ????-- “chief, senior” and ???????- “messenger, messenger”) - in Christian ideas, the senior angel. In the system of the angelic hierarchy of Pseudo-Dionysius the Areopagite, this is the eighth of the nine ranks of angels. In the canonical books of the Bible, only Michael is directly named as an archangel, but according to the traditions of the church, there are several archangels.
According to the classification of angels set out in the work of Pseudo-Dionysius the Areopagite (5th - early 6th centuries) "On the Heavenly Hierarchy", Archangel is the name of the second rank in the third, lowest rank of the angelic hierarchy (1st rank - angels, 2nd - archangels, 3rd - start). According to another, more ancient classification - in the Jewish apocrypha "Book of Enoch" (2nd century BC) - there are seven Archangels.
1.Uriel, who rules over the heavenly bodies;
2.Raphael, ruler of man's thoughts and his healer;
3.Raguel, punishing the world of luminaries;
4.Michael, chief Archangel;
5.Sariel, the leader of the spirits that seduce and draw people into sin;
6.Gabriel, guardian of paradise and chief of the spirits who help people;
7.Jeremiel watching the resurrection of the dead.
Apparently, the seven Archangels of the Book of Enoch correspond to the seven Amesha Spenta of the Zoroastrian pantheon and the seven planetary spirits of the Babylonians. According to the mystical traditions of Judaism, each archangel is connected to one of the planets. The seven Archangels, as leaders over myriads of angels (the heavenly army), are also called archangels in the Christian tradition.
We know from the Holy Scriptures that there are seven Archangels, that is, the senior Angels who rule over everyone else. In the book of Tobit we read: “I am Raphael, one of the seven holy angels” (Tov.12:15). And the Revelation of John the Theologian speaks of seven spirits who are before the throne of God (Rev. 1:4). The Holy Church includes among them: Michael, Gabriel, Raphael, Uriel, Selaphiel, Jehudiel and Barachiel. Tradition also ranks Jeremiel among them.
Currently, eight Archangels are venerated in the Orthodox Church: Michael, Gabriel, Raphael, Uriel, Selaphiel, Yehudiel,
Barachel and Jeremiel. Sihail, Zadkiel, Samuel, Jophiel and many others are also known.
The celebration of the Council of the Archangel Michael and other disembodied Heavenly powers takes place in the Orthodox Church on November 8 (21). Its establishment is associated with the decision of the Council of Laodicea (c. 343), which took place several years before the First Ecumenical Council, and condemned as heretical the worship of angels as creators and rulers of the world.
angel archangel prayer christian
2.1 Archangel Michael
Archangel Michael (Hebrew) îéëàìý, Mihae ?l - “Who is like God”; Greek ?????????? ??????)- the main archangel, who is one of the most revered biblical characters.
Michael's name is mentioned several times at the end of the Book of Daniel:
"But the prince of the kingdom of Persia stood against me twenty-one days; but, behold, Michael, one of the chief princes, came to help me, and I remained there with the kings of Persia" (Dan. 10:13).
“Nevertheless, I will tell you what is written in the true scripture; and there is no one who will support me in it except Michael your prince” (Dan. 10:21).
And also in the prophecy about the Last Judgment and the role of the Archangel Michael in it. Christian tradition also identifies the following references to angels, not named, with the actions of the Archangel Michael:
· appearance to Balaam: “and the Angel of the Lord stood on the road to hinder him” (Num. 22:22);
· appearance to Joshua: “and behold a man stood before him, and in his hand was a drawn sword” and further he is called the Captain of the army of the Lord (Joshua 5:13-15);
· the destruction of 185 thousand soldiers of the Assyrian king Sennacherib (2 Kings 19:35);
· salvation of the three youths in the furnace of fire: “Blessed is the God of Shadrach, Meshach and Abednego, who sent His angel and delivered His servants” (Dan.3:95).
The book “Guide to Painting Icons of Saints” says that Saint Archangel Michael “is depicted trampling (stomping on) Lucifer and, as a conqueror, holding a green date branch in his left hand on his chest, and right hand a spear, on top of which there is a white banner with the image of a red cross, in commemoration of the victory of the Cross over the devil."
“He was the first to rebel against Lucifer (Satan), when he rebelled against the Almighty. It is known how this war ended, with the overthrow of the Lucifer (Satan) from heaven. Since then, Archangel Michael has not ceased to fight for the glory of the Creator and Lord of all, for the cause of saving the race human, for the church and her children. Therefore, for those who are adorned with the name of the first of the Archangels, it is most fitting to be distinguished by zeal for the glory of God, loyalty to the King of Heaven and the kings of the earth, constant war against vice and impiety, constant humility and self-sacrifice" - Innocent, Archbishop Kherson.
Celebration in the Orthodox Church on November 21 (November 8, old style) and September 19 (September 6, old style) in memory of the miracle of the Archangel Michael in Chonekh (Colossae).
Prayer: “Holy Archangel Michael, help me defeat enemies, visible and invisible, and adversaries fighting against my soul and body. And pray to God for me, a sinner. Amen.”
2 Archangel Gabriel
Archangel Gabriel (Hebrew) âáøéàì - man of God). Mentioned in the following biblical books: Daniel 8:16, 9:21 and Luke 1:19, 1:26.
In the Bible he is called an angel, but in the tradition of the Christian Church he acts as an archangel - one of the highest angels. In the Old and New Testaments he appears as the bearer of joyful tidings. He announces to the priest Zechariah in the temple, during the offering of incense, the birth of John the Baptist, and to the Virgin Mary in Nazareth - the birth of Jesus Christ. Considered the guardian angel of the chosen people.
On the icons he is depicted with a candle and a jasper mirror as a sign that the ways of God are not clear until time, but are comprehended over time by studying the word of God and obedience to the voice of conscience. Archangel Gabriel, as explained in the “Guide to Painting Icons,” “is depicted holding a lantern with a candle lit inside in his right hand, and a stone mirror in his left hand.” This mirror, made of green jasper (jasper) with black and white spots on it, illuminated by the light of truth, reflects the good and bad deeds of nations, proclaims to people the secrets of God’s economy and the salvation of mankind.
Archangel Gabriel is commemorated in the Orthodox Church on March 26 and July 13 (according to the Julian calendar).
Prayer: “Holy Archangel Gabriel, bring me joy and the salvation of my soul. And pray to God for me, a sinner. Amen.”
3 Archangel Raphael
Archangel Raphael (Hebrew) øôàìý, Rafa ?el - “the Lord healed”). Mentioned only in the non-canonical book of Tobit (3:16; 12:12-15). Raphael in Aramaic means "Healing of God" or "Healing of God." According to Jewish midrash, Raphael cured the pain that Abraham experienced after he circumcised himself.
In the “Guide to Painting Icons” it is reported that: “Archangel Raphael, the physician of human ailments: is depicted holding a vessel (alavaster) with medicinal means (medicine) in his left hand, and in his right hand a pod, that is, a clipped bird feather for anointing wounds.”
Prayer: “Holy Archangel Raphael, heal my ailments, both mental and physical passions. And pray to God for me, a sinner. Amen.”
4 Archangel Uriel
Archangel Uriel (Hebrew) àåÌøÄéàÅìý - “the light of God, or God is the light”). Mentioned in the non-canonical book of Ezra (3 Esdras 4:1; 5:20).
According to the tradition of the Orthodox Church, the holy Archangel Uriel was appointed by God to guard Paradise after the Fall and the expulsion of Adam. According to Orthodox theologians, Uriel, being the radiance of the divine fire, is the enlightener of the darkened, unbelievers and ignorant, and the very name of the archangel, corresponding to his special ministry, means “Fire of God” or “Light of God”.
According to the iconographic canon, Uriel “is depicted holding a naked sword in his right hand against his chest, and a fiery flame in his left.”
Innocent of Kherson, in his essay on the archangels, writes the following about Uriel: “As an Angel of light, he enlightens the minds of people with the revelation of truths that are useful to them; as an Angel of Divine fire, he inflames hearts with love for God and destroys in them unclean earthly attachments.”
Prayer: “Holy Archangel Uriel, enlighten my mind, darkened and defiled by my passions. And pray to God for me, a sinner.”
5 Archangel Selaphiel
Archangel Selaphiel (Salaphiel; Hebrew. ùàìúéàìý - "prayer to God"). Mentioned only in the non-canonical book of Ezra (5:16).
“And so the Lord gave us a whole crowd of prayer angels, with their leader Salafiel, so that they pure breath their lips warmed our cold hearts to prayer, so that they would instruct us when and how to pray, so that we would lift up our very offerings to the throne of grace. When you see, brethren, on the icon the Archangel standing in a position of prayer, with his eyes downcast, with his hands reverently placed on his chest (chest), then know that this is Salafiel.”
The “Guide to the Writing of Icons” says about him: “The Holy Archangel Salafiel, a man of prayer, always praying to God for people and rousing people to prayer. He is depicted with his face and eyes bowed (lowered) down, and his hands pressed (folded) with a cross on the chest, like one tenderly praying"
Prayer: “Holy Archangel Salafiel, awaken me day and night to the Divine praise. And pray to God for me, a sinner. Amen.”
6 Archangel Jehudiel
Archangel Jehudiel (praise of God). This name is known only from legends; his name is not mentioned in canonical texts.
The name of the Archangel Yehudiel translated into Russian means “Glorifier of God” or “Praise of God.” Guided by these translations, icon painters placed similar epithets on his images. Thus, the inscription on the fresco of the Annunciation Cathedral says: “to have the ministry of establishing people who work in something or, for the glory of God, to intercede for them reward.”
As explained in the “Guide to the Writing of Icons,” Jehudiel “is depicted holding a golden crown in his right hand, as a reward from God for useful and pious works to holy people, and in his left hand a scourge of three black ropes with three ends, as a punishment for sinners for laziness to pious works."
Innocent of Kherson writes about him: “Each of us, from young to old, is obliged to live and work for the glory of God. The greater the feat, the higher and brighter the reward. In the right hand of the Archangel is not just a crown: it is a reward for every Christian who works for the glory God's."
Prayer: “Holy Archangel Jehudiel, strengthen me for every work and work. And pray to God for me, a sinner. Amen.”
7 Archangel Barachiel
Archangel Barachiel (God's blessing) - not mentioned in the Bible, known only from legends.
In the book “Guide to the Writing of Icons” it is reported about him: “The Holy Archangel Barachiel, the dispenser of God’s blessings and intercessor, asking for God’s benefits to us: he is depicted carrying white roses on his chest on his clothes, as if rewarding at the command of God for prayers, works and moral behavior people and foretelling bliss and endless peace in the Kingdom of Heaven." White roses are a symbol of God's blessing.
“Since the blessings of God are varied, the ministry of this Angel is varied: through him the blessing of God is sent to every deed, to every good activity in life. "- Saint Innocent of Kherson
Prayer: “Holy Archangel Barachiel, seek mercy from the Lord for me. And pray to God for me, a sinner. Amen.”
2.8 Archangel Jeremiel
Archangel Jeremiel (height of God). Mentioned only in the non-canonical book of Ezra (3 Esdras 4:36.).
In the 3rd book of Ezra (4:36) the Archangel Jeremiel (the height of God) is also mentioned. He was present at the first conversation between Archangel Uriel and the priest Ezra and answered the latter’s question about the signs preceding the end of the sinful world and about the beginning of the eternal kingdom of the righteous. Based on the meaning of the name (Jeremiel - “Height of God”), theologians believe that he is sent from God to man to promote the elevation and return of man to God. He is depicted holding scales in his right hand.
3. Prayers to the Archangels for every day
On Monday
Holy Archangel of God Michael, drive away from me with your lightning sword the evil spirit that tempts me. Oh, great Archangel of God Michael - conqueror of demons! Defeat and crush all my enemies, visible and invisible, and pray to the Lord Almighty, may the Lord save and preserve me from sorrows and from all illnesses, from deadly plagues and vain deaths, now and ever and unto ages of ages. Amen.
Oh, holy six-winged Seraphim, offer up your powerful prayer to the Lord, may the Lord soften our sinful, hardened hearts, may we learn to entrust everyone to Him, our God: both evil and good, teach us to forgive our offenders, so that the Lord will forgive us.
On Tuesday
Holy Archangel Gabriel, who brought inexpressible joy from Heaven to the Most Pure Virgin, fill my heart, overflowing with pride, with joy and joy. Oh, great Archangel of God Gabriel, you announced to the Most Pure Virgin Mary the conception of the Son of God. Bring to me, a sinner, the day terrible death Lord God for my sinful soul, may the Lord forgive my sins. Oh, great Archangel Gabriel! Save me from all troubles and from serious illness, now and ever and forever and ever. Amen.
Oh, many-eyed Cherubim, look at my madness, correct my mind, renew the meaning of my soul, may heavenly wisdom descend upon me, unworthy, so as not to sin in word, so as to bridle my tongue, so that every act is directed to the glory of the Heavenly Father.
Oh, great Archangel of God Raphael, received the gift from God to heal ailments, heal the incurable ulcers of my heart and many diseases of my body. Oh, great Archangel of God Raphael, you are a guide, a doctor and a healer, guide me to salvation and heal all my illnesses, mental and physical, and lead me to the Throne of God, and implore His mercy for my sinful soul, may the Lord forgive me and will save me from all my enemies and from evil people, both now and forever. Amen.
Oh, holy God-bearing Thrones, teach us the meekness and humility of Christ, our Lord, grant us true knowledge of our weakness, our insignificance, grant us victory in the fight against pride and vanity. Grant us simplicity, a pure eye and a humble consciousness.
On Thursday
Holy Archangel of God Uriel, illuminated by the Divine Light and abundantly filled with the fire of fiery hot love, throw a spark of this fiery fire into my cold heart and my soul dark with light illuminate with yours. Oh, great Archangel of God Uriel, you are the radiance of the Divine fire and the enlightener of those darkened by sins, enlighten my mind, my heart, my will with the power of the Holy Spirit, and guide me on the path of repentance, and pray to the Lord God, may the Lord deliver me from the underworld and from all enemies, visible and invisible, now and ever and unto ages of ages. Amen.
Oh, saints of the Dominion, always present before the Heavenly Father, beg Jesus Christ, our Savior, to seal His royal power in weakness and grant us grace, that we may be cleansed by this grace, that we may grow by this grace, that we may be filled with faith, hope and love.
On Friday
Holy Archangel of God Selafiel, give prayer to the one praying, teach me to pray a prayer that is humble, contrite, focused and tender. Oh, great Archangel of God Selafiel, you pray to God for people who believe, beg His Mercy for me, a sinner, that the Lord will deliver me from all troubles and sorrows, and illnesses, and from vain death, and from eternal torment, and the Lord of the Kingdom will vouchsafe me Heavenly with all the Saints forever. Amen.
Oh, holy Heavenly Powers, pray to our Lord that he may bring down into our souls the consciousness of infirmity, weakness and limitation, that there will always be a place in us for Divine action, at the hour of death give us the grace given from God, that we may gain mercy from the Lord of Powers, to Him praise and worship are due.
On Saturday
Holy Archangel of God Jehudiel, ever-greater of all those who struggle on the path of Christ, rouse me from grave laziness and strengthen me with a good deed. Oh, great Archangel of God Jehudiel, you are a zealous defender of the glory of God, you excite me to glorify the Holy Trinity, awaken me, lazy, to glorify the Father and the Son and the Holy Spirit, and beg the Lord Almighty to create a pure heart in me and renew a right spirit in my womb , and by the Sovereign Spirit he will establish me in the truth of the Father and the Son and the Holy Spirit, now and ever and unto ages of ages. Amen.
Oh, holy Heavenly Authorities, pray to the Heavenly Father for us, grant wisdom and reasoning in order to discern, in order to crush through the Jesus Prayer all the thoughts of the devil through your intercession, so that we may acquire a pure, clear, prayerful mind, a good heart, a will turned to the Lord.
On Sunday
Holy Archangel Barachiel, who brings blessings from the Lord to us, bless me to make a good beginning, correcting my careless life, so that I may please the Lord my Savior in everything forever and ever. Amen.
Oh, holy Heavenly Beginnings, pray to our Lord Jesus Christ to grant us the opportunity to make a good beginning!
Conclusion
The rank of holy Archangels, as the middle one in the last Hierarchy, unites the extreme ranks by its communication with them. The Archangels communicate with the most holy Principles and through them they turn to the premium Principle, conforming to Him as much as possible; They maintain unity between the Angels in accordance with their harmonious, skillful, invisible leadership. The rank of Archangels communicates with the Angels as a rank designated for teaching. The Archangels accept Divine insights through the first Powers according to the nature of the hierarchy, transmit them with love to the Angles, who are closest to people, and in special cases directly to worthy people, close in spirit to the holy Angels.
What is the structure of life of angels, what are the degrees among them - the Apostle Paul recounted all this to his disciple, whom he converted from a pagan to Christ when he was in Athens. The name of this student of Pavlov is Dionysius the Areopagite (he was a member of the Areopagus, the supreme court of Athens). Dionysius wrote down everything he heard from Paul and compiled a book: “On the Heavenly Hierarchy.”
Although the number of Angels is immeasurable - the darkness is great, yet there are only seven Archangels. “I am one of the seven holy Angels,” said Archangel Raphael to the righteous Tobit, “who offer the prayers of the saints and enter before the glory of the Holy One. (Tov. 12, 15). Like seven lamps before the throne of the Most High, there are seven Archangels: Michael, Gabriel, Raphael, Uriel, Selaphiel, Jehudiel and Barachiel.
List of sources
1. Wikipedia (Angelic ranks) URL: #"justify">. Wikipedia (Angel) URL: #"justify">. Wikipedia (Archangels) URL: #"justify">. Prayers to help those in need URL: #"justify">5. Icons of Archangels, Angels and other Ethereals Heavenly Powers URL: http://pravicon.com/a
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