41. In every age Christians have said "Amen" to Christ's promise that the Spirit will guide his Church into all truth. The New Testament frequently echoes this promise by referring to the boldness, assurance and certainty to which Christians can lay claim (cf. Lk 1.4; 1 Thess 2.2; Eph 3.2; Heb 11.1). In their concern to make the Gospel accessible to all who are open to receive it, those charged with the ministry of memory and teaching have accepted new and hitherto unfamiliar expressions of faith. Some of these formulations have initially generated doubt and disagreement about their fidelity to the apostolic Tradition. In the process of testing such formulations, the Church has moved cautiously, but with confidence in the promise of Christ that it will persevere and be maintained in the truth (cf. Mt 16.18; Jn 16.13). This is what is meant by the indefectibility of the Church (cf. Authority in the Church I, 18; Authority in the Church II, 23).
42. In its continuing life, the Church seeks and receives the guidance from the Holy Spirit that keeps its teaching faithful to apostolic Tradition. Within the whole body, the college of bishops is to exercise the ministry of memory to this end. They are to discern and give teaching which may be trusted because it expresses the truth of God surely. In some situations, there will be an urgent need to test new formulations of faith. In specific circumstances, those with this ministry of oversight (episcope), assisted by the Holy Spirit, may together come to a judgement which, being faithful to Scripture and consistent with apostolic Tradition, is preserved from error. By such a judgement, which is a renewed expression of God's one "Yes" in Jesus Christ, the Church is maintained in the truth so that it may continue to offer its "Amen" to the glory of God. This is what is meant when it is affirmed that the Church may teach infallibly (see Authority in the Church II, 24 - 28, 32). Such infallible teaching is at the service of the Church's indefectibility. 43. The exercise of teaching authority in the Church, especially in situations of challenge, requires the participation, in their distinctive ways, of the whole body of believers, not only those charged with the ministry of memory. In this participation the sensus fidelium is at work. Since it is the faithfulness of the whole people of God which is at stake, reception of teaching is integral to the process. Doctrinal definitions are received as authoritative in virtue of the divine truth they proclaim as well as because of the specific office of the person or persons who proclaim them within the sensus fidei of the whole people of God. When the people of God respond by faith and say "Amen" to authoritative teaching it is because they recognise that this teaching expresses the apostolic faith and operates within the authority and truth of Christ, the Head of the Church. The truth and authority of its Head is the source of infallible teaching in the Body of Christ. God's "Yes" revealed in Christ is the standard by which such authoritative teaching is judged. Such teaching is to be welcomed by the people of God as a gift of the Holy Spirit to maintain the Church in the truth of Christ, our "Amen" to God.
44. The duty of maintaining the Church in the truth is one of the essential functions of the episcopal college. It has the power to exercise this ministry because it is bound in succession to the apostles, who were the body authorised and sent by Christ to preach the Gospel to all the nations. The authenticity of the teaching of individual bishops is evident when this teaching is in solidarity with that of the whole episcopal college. The exercise of this teaching authority requires that what it teaches be faithful to Holy Scripture and consistent with apostolic Tradition. This is expressed by the teaching of the Second Vatican Council, "This teaching office is not above the Word of God, but serves it" (Dogmatic Constitution on Divine Revelation, Dei Verbum, 10). 47. Within his wider ministry, the Bishop of Rome offers a specific ministry concerning the discernment of truth, as an expression of universal primacy. This particular service has been the source of difficulties and misunderstandings among the churches. Every solemn definition pronounced from the chair of Peter in the church of Peter and Paul may, however, express only the faith of the Church. Any such definition is pronounced within the college of those who exercise episcope and not outside that college. Such authoritative teaching is a particular exercise of the calling and responsibility of the body of bishops to teach and affirm the faith. When the faith is articulated in this way, the Bishop of Rome proclaims the faith of the local churches. It is thus the wholly reliable teaching of the whole Church that is operative in the judgement of the universal primate. In solemnly formulating such teaching, the universal primate must discern and declare, with the assured assistance and guidance of the Holy Spirit, in fidelity to Scripture and Tradition, the authentic faith of the whole Church, that is, the faith proclaimed from the beginning. It is this faith, the faith of all the baptised in communion, and this only, that each bishop utters with the body of bishops in council. It is this faith which the Bishop of Rome in certain circumstances has a duty to discern and make explicit.This form of authoritative teaching has no stronger guarantee from the Spirit than have the solemn definitions of ecumenical councils. The reception of the primacy of the Bishop of Rome entails the recognition of this specific ministry of the universal primate. We believe that this is a gift to be received by all the churches.
50. We have come to a shared understanding of authority by seeing it, in faith, as a manifestation of God's "Yes" to his creation, calling forth the "Amen" of his creatures. God is the source of authority, and the proper exercise of authority is always ordered towards the common good and the good of the person. In a broken world, and to a divided Church, God's "Yes" in Jesus Christ brings the reality of reconciliation, the call to discipleship, and a foretaste of humanity's final goal when through the Spirit all in Christ utter their "Amen" to the glory of God. The "Yes" of God, embodied in Christ, is received in the proclamation and Tradition of the Gospel, in the sacramental life of the Church and in the ways that episcope is exercised. When the churches, through their exercise of authority, display the healing and reconciling power of the Gospel, then the wider world is offered a vision of what God intends for all creation. The aim of the exercise of authority and of its reception is to enable the Church to say "Amen" to God's "Yes" in the Gospel. 58. Anglicans and Roman Catholics are already facing these issues but their resolution may well take some time. However, there is no turning back in our journey towards full ecclesial communion. In the light of our agreement the Commission believes our two communions should make more visible the koinonia we already have. Theological dialogue must continue at all levels in the churches, but is not of itself sufficient. For the sake of koinonia and a united Christian witness to the world, Anglican and Roman Catholic bishops should find ways of cooperating and developing relationships of mutual accountability in their exercise of oversight. At this new stage we have not only to do together whatever we can, but also to be together all that our existing koinonia allows.
60. The Commission's work has resulted in sufficient agreement on universal primacy as a gift to be shared, for us to propose that such a primacy could be offered and received even before our churches are in full communion. Both Roman Catholics and Anglicans look to this ministry being exercised in collegiality and synodality - a ministry of servus servorum Dei (Gregory the Great, cited in Ut Unum Sint, 88). We envisage a primacy that will even now help to uphold the legitimate diversity of traditions, strengthening and safeguarding them in fidelity to the Gospel. It will encourage the churches in their mission. This sort of primacy will already assist the Church on earth to be the authentic catholic koinonia in which unity does not curtail diversity, and diversity does not endanger but enhances unity. It will be an effective sign for all Christians as to how this gift of God builds up that unity for which Christ prayed.
61. Such a universal primate will exercise leadership in the world and also in both communions, addressing them in a prophetic way. He will promote the common good in ways that are not constrained by sectional interests, and offer a continuing and distinctive teaching ministry, particularly in addressing difficult theological and moral issues. A universal primacy of this style will welcome and protect theological enquiry and other forms of the search for truth, so that their results may enrich and strengthen both human wisdom and the Church's faith. Such a universal primacy might gather the churches in various ways for consultation and discussion.
Saint Michael, prince of the heavenly hosts, conqueror of the infernal dragon, you received from God the strength and power to destroy through humility the pride of the powers of darkness. We implore you help us to true humility of heart, to unshakable fidelity, to fulfill the Will of God and to fortitude in sufferings and trials. Help us to stand before the judgment seat of God, through Jesus Christ our Lord. Amen.
I love Mark Steyn's quick wit, as well as his insight which sometimes make things clear. I have been thinking about a point he made the other day--that no one would care much about this issue of how close a mosque/Islamic center should be built to ground zero if ground zero were not still a hole in the ground nearly a decade later. Above, "ground zero" in April 2010. Below, construction begins on the foundation of the World Trade Center in 1966. The towers originally took seven years to build. And a lot of things have been built since 2001, including the tallest building in the world. There are a lot of things that have plagued the rebuilding effort: choosing a design, bureaucracy, government red tape, a lack of leadership, funding, etc. But let's not forget that the Empire State Building rose during the depression.
I've been thinking about that massive hole in the ground at the south end of Manhattan. It has a lot to say about who we are and the problems we face. I haven't worked it all out in my mind. Perhaps you have some thoughts. But I'm sure that until we rebuild, our national conscience will be troubled, though we may not always understand why.
From the Preface of the Cross: ". . . on the wood of the Cross, thou gavest salvation unto mankind; that so, whence death arose, life might also rise again: and the foe, who had conquered by a tree, by this Tree might be overcome, through Jesus Christ our Lord . . ."
From Wikipedia: The True Cross is said to have been discovered in 326 by the mother of the Roman Emperor Constantine I, Helena of Constantinople, during a pilgrimage she made to Jerusalem. The Church of the Holy Sepulchre was then built at the site of the discovery, by order of Helena and Constantine. The church was dedicated nine years later, with a portion of the cross placed inside it. In 614, that portion of the cross was carried away from the church by the Persians, and remained missing until it was recaptured by the Byzantine Emperor Heraclius in 628. Initially taken to Constantinople, the cross was returned to the church the following year.
The date of the feast marks the dedication of the Church of the Holy Sepulchre in 335. This was a two-day festival: although the actual consecration of the church was on September 13, the cross itself was brought outside the church on September 14 so that the clergy and faithful could pray before the True Cross, and all could come forward to venerate it.
Collect of the Exaltation of the Holy Cross: O God, who makest us glad this day by the yearly solemnity of the Exaltation of the Holy Cross: Grant, we beseech thee, that we who on earth have learned the mystery of our redemption, may be found worthy of its rewards in heaven; through Jesus Christ our Lord who liveth and reigneth with thee, in the unity of the Holy Spirit, one God, now and for ever. Amen.
Collect for the Nativity of Mary We beseech thee, O Lord, pour into our hearts the abundance of thy heavenly grace: that, like as the child-bearing of the Blessed Virgin Mary was unto us thy servants the beginning of salvation, so the devout observance of her Nativity may avail for the increase of our peace; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever. Amen.
As I begin to work on this newsletter, I’m told that it is the hottest day of the year in this part of Texas (106°). It certainly seems like it has been the hottest summer ever. Yet my mind tells me it only seems that way because I’m in the hottest part of it. It shapes my perspective.
The sweltering heat leads me to forget that little blizzard we had back around Christmas. But it even makes it harder to remember that we never broke 100° here in July, and in fact, Houston has not seen a 100° day all summer. Imagine never breaking the thermometer’s century mark in a Texas summer! But my perspective is shaped by my own experience in the here-and-now.
A Pew Research poll made news recently because it found that only just over a third of Americans (34%) believe that the President of the United States is a Christian. I thought people would never forget all the attention his pastor got back in the election. But that was back then, and the first family doesn’t go to church anymore. When people see the president on Sunday mornings, it is at the golf course. Why is that relevant? It reminds us our experience in the here-and-now shapes our perspective.
We run the risk of losing our Christian perspective when we neglect Sunday worship, Christian fellowship, regular prayer, works of charity and mercy, sacrificial giving, and regular Scripture reading. It’s not unlike a well-toned physique—you use it, or you lose it. Acting like a Christian helps us be one. If someone took a poll, what percentage of people in town would think that you are a Christian?
Let this Fall be a time of renewal. If you have fallen away from good habits or picked up bad ones, let this be a time of getting back to the basics—to the things that shape a Christian perspective in us. The world will be a better place for it, and so will our own souls. And let us be among those who encourage one another along the path of holiness.
One of my favorite passages is Romans 12:2, which says, “Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.”
In response to Judge Vaughn Walker's overturning of California's Proposition 8 in his ruling on Perry v Schwarzenegger issued today, I'd like to remind everyone that the Church has always supported the right of gays and lesbians to marry. And as long as there are no impediments (e.g., blood relations, already married, etc.), we also support the rights of Christian gays and lesbians to have their marriages solemnized and blessed in the church.
I remember remarking to someone that S. Clement's in Philadelphia used to have a statement on their website that the Catechism of the Council of Trent was their doctrinal standard. That's not your typical Episcopal parish, of course, but it sounds fine to me. If you were looking for the proof, here it is, courtesy of the Wayback Machine.
Under item V. of the church's Mission Statement it states: The final arbiter of doctrine is reckoned to be the Catechism of the Council of Trent. S. Clement’s rejects the errors of the Episcopal Church of the last thirty years; the so-called “ordination of women,” feminist theology, the new permissive marriage canons, the “revised liturgies,” and so on.
I was quite taken with this custom-designed green solemn vestment set (click image to enlarge) from Watts & Co in London. I say that if you are going to shell out the cash for Watts, you might as well get green, which will have the most face time during the liturgical year. This is the description:
Cut in the Spanish style from green Bellini Damask, this vestment set is richly hand embroidered with a design based on sixteenth century Spanish originals.
1. One true Church. Ah, ah, ah. 2. Two natures in the one person of Christ. 3. Three Persons in the triune Godhead. 4. Four Evangelists. Ah, ah, ah. 5. Five books of Moses. 6. Six days of creation. 7. Seven sacraments of the Church. 8. Eight Beatitudes in the sermon on the mount. 9. Nine fruits of the Holy Ghost. Ah, ah, ah. 10. Ten Commandments on tablets of stone. 11. Eleven faithful apostles. 12. Twelve articles in the baptismal creed. Ah, ah, ah.
“Righteousness exalts a nation, but sin is a disgrace to any people” (Proverbs 14:34).
Have you ever noticed that our national anthem is a question? The first stanza of the Star-Spangled Banner (which is the only one we normally ever hear) ends with the question, “O! say does that star-spangled banner yet wave/ O’er the land of the free and the home of the brave?” It is a question that deserves an answer.
Francis Scott Key sought to answer that question he posed over the course of three more stanzas in his poem “Defence of Fort McHenry,” which was later adopted as our national anthem in 1931. It was not certain that the flag would continue to fly as Key wrote it during the bombardment of that fort in the War of 1812.
Key argued that it must continue to fly because of the values it represents. It is for those that we fight. Chief among these is our faith—a national belief in God and a confidence that the dominion of the Almighty ensures our liberties.
For our founders, no one is truly free if God is not on his throne. For if God is not on his throne, a tyrant will take his place or the state itself will try to become a god. How often we have seen that occur in history! It is no wonder that for the first version of an American national seal, based on the image of Israel crossing the Red Sea, Benjamin Franklin suggested this motto: “Rebellion to Tyrants is Obedience to God.”
In his first inaugural address, President George Washington noted, “We ought to be no less persuaded that the propitious smiles of Heaven can never be expected on a nation that disregards the eternal rules of order and right which Heaven itself has ordained.” Putting God first is one of our greatest national values. More than anything else, our faith helps ensure our freedom.
Our national anthem concludes with this stanza: “O! thus be it ever, when freemen shall stand/ Between their loved home and the war’s desolation!/ Blest with victory and peace, may the heav’n rescued land/ Praise the Power that hath made and preserved us a nation./ Then conquer we must, when our cause it is just,/ And this be our motto: ‘In God is our trust.’/ And the star-spangled banner in triumph shall wave/ O’er the land of the free and the home of the brave!” The United States officially adopted the motto “In God We Trust” by law in 1956.
What does it mean for us to assert with confidence, “In God We Trust”? Does it mean that we think that at the last minute, God will come and bail us out of any war or failure or catastrophe? Do you think that in heaven their motto is “In America We Trust”? And yet, with all the blessings we’ve received, how could we not say that God has placed a great amount of trust in America?
Jesus once said, “From everyone who has been given much, much will be demanded; and from the one who has been entrusted with much, much more will be asked.” And so I ask, Have we been worthy of it? Have we been worthy of all that God has entrusted to us? If not, what are we going to do about it?
It is interesting that our motto became In God We Trust, because from the beginning, we’ve had a great distrust of ourselves. Our form of government is built around a system of checks and balances, which is intentionally designed to keep power away from different people. Neither the executive, legislative, or judicial branch of government should be allowed to dominate because power corrupts. Human nature what it is, we all need a watchdog. The president watches the congress, who watch the courts, and the press watches all.
We began with the idea that power doesn’t belong to kings or nobility. But the founders weren’t all that trusting of the rabble either. Thus we ended up with things like the electoral college, and state legislatures originally chose our senators.
Although we value the separation of church and state, we should be mindful of the role that faith has played in forming our nation. On July 28, 1787, the 81-year-old delegate Benjamin Franklin addressed the president of the Constitutional Convention, General George Washington, saying “God governs in the affairs of men. And if a sparrow cannot fall to the ground without his notice, is it probable that an empire can rise without his aid? Without His concurring aid, we shall succeed in this political building no better than the builders of Babel I therefore beg leave to move that henceforth prayers imploring the assistance of Heaven, and its blessings on our deliberations, be held in this Assembly every morning before we proceed to business, and that one or more of the Clergy of this City be requested to officiate in that Service.”
Since that time, the Senate and the House of Representatives have continuously appointed clergy to lead them in prayer each day they are in session. The first chaplain elected by the Senate in 1789 was Samuel Provoost, the Episcopal bishop of New York. In 1790, Bp William White, of Pennsylvania, was elected. 10 years later, he was followed by Bp Thomas John Claggett of Maryland. Eight out of the first nine Senate chaplains were Episcopalians, as was our first president and many since. We Episcopalians in the United States have had an influence that far exceeds our numbers. Sometimes that’s a good thing, sometimes it may not be. But if we are entrusted with such disproportionate influence, we need to be worthy of that trust by being godly influences in our families, in our communities, and in our nation.
Our founders wanted this nation to be a people whom God found trustworthy. They felt the hand of God in history and especially in our own history. One of their favorite terms for God was “Providence.” The Latin motto astride the Eye of Providence on the reverse of the seal of the United States is Annuit Coeptis, meaning “He has favored our undertakings.”
James Madison declared that he saw the finished Constitution as a product of “the finger of that Almighty Hand which has been so frequently and signally extended to our relief in the critical stages of the Revolution.” In 1789, President Washington declared in the first Thanksgiving proclamation that “it is the duty of all nations to acknowledge the providence of Almighty God, to obey His will, to be grateful for His benefits, and humbly to implore His protection and favor.”
Of course, we weren’t the only ones to notice the role of God in our destiny. One of my favorite quotes is from Otto von Bismarck, who said, “There is a Providence that protects idiots, drunkards, children and the United States of America.”
But we have not always lived up to that trust that God has placed in our nation, and we need faith in God now more than ever to address the problems we face. I’m sure we are aware of the many problems we face—such as terrorism and war abroad. At home, we face an immoral and irresponsible fiscal policy leading to what is becoming a crushing debt. The total US national debt is now over $13 trillion (which breaks down to over $42,000 per citizen or $118,000 per taxpayer). In 2009, the annual deficit tripled in one year to a record $1.4 trillion. We have already passed that figure so far in 2010. We need people of faith who will stand up and demand responsibility and accountability. It’s no mistake that many municipalities canceled their fireworks displays this year in an effort to save money. Let that be a wake-up call.
The leading cause of death in the United States is still abortion (nothing else even comes close). While the number of abortions each year is the lowest since it was legalized, it is still well over one million per year in our nation alone. We need people of faith who will stand up for them, stand up for those on the fringes of life—the unborn and the elderly, the sick and the lonely, the homeless and the forgotten. We need people of faith who will stand up for marriage and the family which are under assault like never before.
These and so many other problems in our nation, demand the attention of people of faith. We need to realize that if Christians don’t do these things, no one else will.
President Kennedy famously called on citizens to serve, saying, “Ask not what your country can do for you, but what you can do for your country.” Jesus asked for volunteers for the kingdom of God in today’s Gospel. It was a daunting task, but St. Luke tells us that the Lord found seventy who were up to the challenge.
Jesus told them, “I send you out as sheep in the midst of wolves.” Some towns and some people will welcome you with open arms, others will not; don’t let that discourage you. Just shake the dust off your feet and keep on going. Leave the rest up to the judgment of God. He reminded them, “The harvest is plentiful, but the laborers are few.” They were only a few handfuls, but they had God on their side. They were to be a godly influence in those communities, to make the Lord’s presence felt before his arrival.
I think the harvest in America is very plentiful, and surely the laborers are too few. But Jesus still sent the Seventy out, and we too still need to go out among the wolves. The Episcopalians are too few for this country, but then all Catholics and all Christians in America are too few. We are to be the leaven in the loaf—that small, but powerful transforming influence.
God has entrusted us with this task. We have a godly heritage and a high calling. So let this be our motto: In God We Trust.
Let us pray. Lord God Almighty, in whose Name the founders of this country won liberty for themselves and for us, and lit the torch of freedom for nations then unborn: Grant we beseech thee, that we and all the people of this land may have grace to maintain our liberties in righteousness and peace; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.
St. Gabriel the Achangel (the "Strength of God") appeared to the blessed Virgin Mary, saying "Hail, full of grace!" and announced to her the incarnation of the Son of God.
Gabriel instructed Daniel (Daniel 8:16), though he is not called an angel, but "the man Gabriel" (9:21). The same heavenly spirit announced the birth of St. John the Baptist and the Incarnation of the Redeemer, while tradition ascribes to him both the message to the shepherds (Luke 2:9), and the most glorious mission of all, that of strengthening the King of Angels in His Agony (Luke 22:43).
St. Augustine says: "'Angel' is the name of their office, not of their nature. If you seek the name of their nature, it is 'spirit'; if you seek the name of their office, it is 'angel.'" With their whole beings the angels are servants and messengers of God. Because they "always behold the face of my Father who is in heaven" they are the "mighty ones who do his word, hearkening to the voice of his word." As purely spiritual creatures angels have intelligence and will: they are personal and immortal creatures, surpassing in perfection all visible creatures, as the splendor of their glory bears witness. It was God who created all things, both “visible and invisible.” As his heavenly host, the angelic spirits form a part of the great invisible portion of the cosmos referenced in the Nicene Creed.
The angels were created in vast numbers by God before he made humans. They are separate from humans. They were made without gender, do not procreate, and never die or cease to exist. While normally invisible, they can assume a physical form to carry out the mission God gives them. Sometimes humans are granted the vision to see them. The angelic spirits are arranged in a hierarchy of form and function. While the angels are pure spirits of consciousness and will as is God, they are not omnipotent, omniscient, nor omnipresent like God. Yet, the angels do have abilities far above even the saints in heaven.
The number of the angels is frequently stated as vast—“thousands upon thousands”, innumerable angels” (Daniel 7:10; Apocalypse 5:11; Psalm 67:18; Matthew 26:53). From the use of the word host (sabbaoth) as a synonym for the heavenly army it is hard to resist the impression that the term "Lord of Hosts" refers to God's Supreme command of the angelic multitude (cf. Deuteronomy 33:2; 32:43). There is a difficulty is speaking of angels in terms of numbers. We count people by their bodies. How do we count angels? They have no bodies to count. They are distinct by their intellect, character, and will. Aquinas argued that each angel was its own species.
As the prince of the seraphim, St. Michael the Archangel (meaning "Who is like unto God?") led the heavenly host in the battle against the rebelling spirits.
" 'But the prince of the Persian kingdom resisted me twenty-one days. Then Michael, one of the chief princes, came to help me, because I was detained there with the king of Persia. Now I have come to explain to you what will happen to your people in the future, for the vision concerns a time yet to come." While he was saying this to me, I bowed with my face toward the ground and was speechless. Then one who looked like a man touched my lips, and I opened my mouth and began to speak. I said to the one standing before me, 'I am overcome with anguish because of the vision, my lord, and I am helpless. How can I, your servant, talk with you, my lord? My strength is gone and I can hardly breathe.' Again the one who looked like a man touched me and gave me strength. 'Do not be afraid, O man highly esteemed,' he said. 'Peace! Be strong now; be strong.' When he spoke to me, I was strengthened and said, 'Speak, my lord, since you have given me strength.' So he said, 'Do you know why I have come to you? Soon I will return to fight against the prince of Persia, and when I go, the prince of Greece will come; but first I will tell you what is written in the Book of Truth. No one supports me against them except Michael, your prince' " (Daniel 10:13-21).
HOLY MICHAEL, ARCHANGEL, defend us in the day of battle; be our safeguard against the wickedness and snares of the devil. May God rebuke him, we humbly pray; and do thou, O Prince of the heavenly host, by the power of God, thrust down to hell Satan and all wicked spirits who wander through the world for the ruin of souls. Amen.
O prince most glorious, Michael the Archangel, keep us in remembrance: here and everywhere, always, entreat the Son of God for us.
St. Raphael the Archangel (the "Remedy of God") healed Tobit and delivered Tobiah’s wife from demonic obsession (see the Book of Tobit). "The angel Raphael (Tobit 12:12) says: "I offered thy prayer to the Lord." Raphael is also commonly associated with the angelic trembling of the waters in the pool of Bethesda (John 5:2-4).
Throughout the Bible we find it repeatedly implied that each individual soul has its guardian angel. Thus Abraham, when sending his steward to seek a wife for Isaac, says: "He will send His angel before thee" (Genesis 24:7). The words of the ninetieth Psalm which the devil quoted to our Lord (Matthew 4:6) are well known, and Judith accounts for her heroic deed by saying: "As the Lord liveth, His angel hath been my keeper" (13:20). These passages and many like them (Genesis 16:6-32; Hosea 12:4; 1 Kings 19:5; Acts 12:7; Psalm 33:8), though they will not of themselves demonstrate the doctrine that every individual has his appointed guardian angel, receive their complement in our Saviour's words:
"See that you despise not one of these little ones; for I say to you that their angels in Heaven always see the face of My Father Who is in Heaven" (Matthew 18:10). These are words which illustrate the remark of St. Augustine: "What lies hidden in the Old Testament, is made manifest in the New." St. Jerome in his commentary on Mt 18:10 wrote: "The dignity of a soul is so great, that each has a guardian angel from its birth."
The general doctrine that the angels are our appointed guardians is considered to be a point of faith, but that each individual member of the human race has his own individual guardian angel is not of faith (de fide); the view has, however, strong and consistent support from the Doctors of the Church.
In her liturgy, the Church joins with the angels to adore the thrice-holy God. She invokes their assistance in the funeral liturgy's In Paradisum deducant te angeli:
Into paradise may the angels lead thee;
and at thy coming may the martyrs receive thee,
and bring thee into the holy city Jerusalem.
From its beginning until death, human life is surrounded by their watchful care and intercession. "Beside each believer stands an angel as protector and shepherd leading him to life." The Bible represents the angels not only as our guardians, but also as actually interceding for us. Indeed, the book of Tobit provides the perfect example.
St. Uriel the Archangel (the "Light of God") is the guardian of the sun and of knowledge.
Devotion to the angels is thoroughly biblical. Perhaps the earliest explicit declaration of it is to be found in St. Ambrose's words: "We should pray to the angels who are given to us as guardians." The church has always condemned the worship of angels (or anything else other than God alone). Devotion to the angels must be governed by Christian tradition. We should not invoke the manifestation of angels as spirit guides (New Age) as it invites demons disguised as angels. “For such men are false apostles, deceitful workmen, masquerading as apostles of Christ. And no wonder, for Satan himself masquerades as an angel of light.” (2 Corinthians 11:13-14)
The Church Fathers taught that it is the angels who put into execution God's law regarding the physical world. The Jews believed that all the orderly harmony of the universe, as well as interruptions of that harmony, were due to God as their originator, but were carried out by his ministers. This view is strongly marked in the "Book of Jubilees" where the heavenly host of good and evil angels is every interfering in the material universe. Jewish philosopher and Torah scholar Maimonides is quoted by St. Thomas Aquinas as holding that the Bible frequently terms the powers of nature angels, since they manifest the omnipotence of God.
These hosts of heaven are ordered in what we commonly call the “nine choirs of angels.” These are divided into three triads (groups of three). The first angelic triad continually worships God in his immediate presence. These spirits consist of the exalted love of the fiery seraphim, the complete intuition of the cherubim, and the perfect power of the thrones. The primary function of their being is the perpetual adoration and praise of the divine substance. The second triad extends this divine praise and love to the creation. The spiritual dominions, princedoms, and powers execute the love, knowledge, and power of God relative to the general structure, order, and governance of the cosmos. The last triad serves the divine love towards human beings when the virtues, the ruling archangels, and the angels come to serve and care for people on earth. Angels then truly become “messengers” (angeloi in Greek) of divine favor. It was the Archangel Gabriel who gave the message of the Incarnation to the blessed Virgin Mary.
Overall, the heavenly hierarchy moves from the freedom and might of contemplative adoration (by the seraphim, cherubim, and thrones) through principled order and sovereignty (ruled by the dominions, princedoms, and powers) to active service toward others in a spirit of compassion and care (exercised by the virtues, archangels, and angels). The earthly life was designed to follow this cosmic harmony. We were created to enjoy complete and perfect goodness in returning thanks to the source of our happiness. Our worship must mirror heaven. The fullness of our being is to join in the heavenly chorus which forever sings: “Holy, holy, holy is the Lord God Almighty” (Isaiah 6:3; Revelation 4:8). Inspired by his love, we must also care for the creation entrusted to us, and reach out to others in service.
After Adam's fall Paradise is guarded against our First Parents by cherubim who are clearly God's ministers, though nothing is said of their nature. “So the LORD God banished him from the Garden of Eden to work the ground from which he had been taken. 24 After he drove the man out, he placed on the east side of the Garden of Eden cherubim and a flaming sword flashing back and forth to guard the way to the tree of life.” (Genesis 3:23-24)
Only once again do the cherubim figure in the Bible, viz., in Ezekiel's marvelous vision, where they are described at great length (Ezekiel 1), and are actually called cherubs in Ezekiel 10.
"In the thirtieth year, in the fourth month on the fifth day, while I was among the exiles by the Kebar River, the heavens were opened and I saw visions of God. On the fifth of the month—it was the fifth year of the exile of King Jehoiachin--the word of the LORD came to Ezekiel the priest, the son of Buzi, by the Kebar River in the land of the Babylonians. There the hand of the LORD was upon him. I looked, and I saw a windstorm coming out of the north—an immense cloud with flashing lightning and surrounded by brilliant light. The center of the fire looked like glowing metal, and in the fire was what looked like four living creatures. In appearance their form was that of a man, but each of them had four faces and four wings. Their legs were straight; their feet were like those of a calf and gleamed like burnished bronze. Under their wings on their four sides they had the hands of a man. All four of them had faces and wings, and their wings touched one another. Each one went straight ahead; they did not turn as they moved. Their faces looked like this: Each of the four had the face of a man, and on the right side each had the face of a lion, and on the left the face of an ox; each also had the face of an eagle. Such were their faces. Their wings were spread out upward; each had two wings, one touching the wing of another creature on either side, and two wings covering its body. Each one went straight ahead. Wherever the spirit would go, they would go, without turning as they went. The appearance of the living creatures was like burning coals of fire or like torches. Fire moved back and forth among the creatures; it was bright, and lightning flashed out of it. The creatures sped back and forth like flashes of lightning. As I looked at the living creatures, I saw a wheel on the ground beside each creature with its four faces. This was the appearance and structure of the wheels: They sparkled like chrysolite, and all four looked alike. Each appeared to be made like a wheel intersecting a wheel. As they moved, they would go in any one of the four directions the creatures faced; the wheels did not turn about as the creatures went. Their rims were high and awesome, and all four rims were full of eyes all around. When the living creatures moved, the wheels beside them moved; and when the living creatures rose from the ground, the wheels also rose. Wherever the spirit would go, they would go, and the wheels would rise along with them, because the spirit of the living creatures was in the wheels. When the creatures moved, they also moved; when the creatures stood still, they also stood still; and when the creatures rose from the ground, the wheels rose along with them, because the spirit of the living creatures was in the wheels. Spread out above the heads of the living creatures was what looked like an expanse, sparkling like ice, and awesome. Under the expanse their wings were stretched out one toward the other, and each had two wings covering its body. When the creatures moved, I heard the sound of their wings, like the roar of rushing waters, like the voice of the Almighty, like the tumult of an army. When they stood still, they lowered their wings. Then there came a voice from above the expanse over their heads as they stood with lowered wings. Above the expanse over their heads was what looked like a throne of sapphire, and high above on the throne was a figure like that of a man. I saw that from what appeared to be his waist up he looked like glowing metal, as if full of fire, and that from there down he looked like fire; and brilliant light surrounded him. Like the appearance of a rainbow in the clouds on a rainy day, so was the radiance around him. This was the appearance of the likeness of the glory of the LORD. When I saw it, I fell facedown, and I heard the voice of one speaking" (Ezekiel 1).
The Ophanim are one of a class of celestial beings described in the Book of Enoch with the Cherubim and Seraphim as never sleeping, but watching (or guarding) the throne of God. The word ophan means "wheel" in Hebrew so the Ophanim have been associated with the description in Ezekiel 1:15-21 and possibly again in the Daniel 7:9 (mentioned as gagal, traditionally "the wheels of gagallin", in "fiery flame" and "burning fire") of the four, eye-covered wheels (each composed of two nested wheels), that move next to the winged Cherubim, beneath the throne of God. The four wheels move with the Cherubim because the spirit of the Cherubim is in them. These are also referred to as the "many-eyed ones" in the Second Book of Enoch.
The Ophanim are also equated as the "Thrones", associated with the "Wheels", in the vision of Daniel 7:9. They are the carriers of the throne of God, hence the name. Traditionally, they are identified with the same Thrones (Gr. thronos) mentioned by St. Paul of Tarsus in Colossians 1:16.
The seraphim explicitly appear only in the vision of Isaiah 6 and are mentioned as the heavenly creatures nearest to the throne of God, who "is a consuming fire" (Hebrews 12:29). Seraphim literally means "burning ones" in the Hebrew.
"In the year that king Uzziah died I saw also the LORD sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphim: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, 'Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory.' And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, 'Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts.' Then flew one of the seraphim unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, 'Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.' Also I heard the voice of the Lord, saying, 'Whom shall I send, and who will go for us?' Then said I, 'Here am I; send me' " (Isaiah 6:1-8).
The Seraphim are also likely referred to in Revelation 4:4-8, where they are forever in God's presence and praising Him constantly: "Day and night with out ceasing they sing: 'Holy, holy, holy is the Lord God Almighty, who was and is and is to come.'"
Pseudo-Dionysius the Areopagite in his Celestial Hierarchy, helped fix the fiery nature of seraphim in the medieval imagination. It is here that the Seraphim are described as being concerned with keeping Divinity in perfect order, and not limited to chanting the trisagion. Taking his cue from writings in the Rabbinic tradition, the author gave an etymology for the Seraphim as "those who kindle or make hot." He wrote, "The name seraphim clearly indicates their ceaseless and eternal revolution about Divine Principles, their heat and keenness, the exuberance of their intense, perpetual, tireless activity, and their elevative and energetic assimilation of those below, kindling them and firing them to their own heat, and wholly purifying them by a burning and all-consuming flame; and by the unhidden, unquenchable, changeless, radiant and enlightening power, dispelling and destroying the shadows of darkness."
St. Thomas Aquinas in his Summa Theologiae offers a description of the nature of the Seraphim:
"The name 'Seraphim' does not come from charity only, but from the excess of charity, expressed by the word ardor or fire. Hence Dionysius (Coel. Hier. vii) expounds the name 'Seraphim' according to the properties of fire, containing an excess of heat. Now in fire we may consider three things. First, the movement which is upwards and continuous. This signifies that they are borne inflexibly towards God. Secondly, the active force which is 'heat,' which is not found in fire simply, but exists with a certain sharpness, as being of most penetrating action, and reaching even to the smallest things, and as it were, with superabundant fervor; whereby is signified the action of these angels, exercised powerfully upon those who are subject to them, rousing them to a like fervor, and cleansing them wholly by their heat. Thirdly we consider in fire the quality of clarity, or brightness; which signifies that these angels have in themselves an inextinguishable light, and that they also perfectly enlighten others."
“Do not neglect to show hospitality to strangers, for by this some have entertained angels without knowing it” (Hebrews 13:2). The angels of the Bible generally appear in the role of God's messengers to mankind. They are his instruments by whom he communicates his will to men, and in Jacob's vision they are depicted as ascending and descending the ladder which stretches from earth to heaven.
It was an angel who found Agar in the wilderness; three angels visited with Abraham (pictured above) and foretold the birth of Isaas; angels drew Lot out of Sodom; an angel announces to Gideon that he is to save his people; an angel foretells the birth of Samson (Judges 13).
The spiritual nature of the angels is manifested very clearly in the account which Zachariah gives of the revelations bestowed upon him by the ministry of an angel. The prophet depicts the angel as speaking "in him". He seems to imply that he was conscious of an interior voice which was not that of God but of His messenger. The Massoretic text, the Septuagint, and the Vulgate all agree in thus describing the communications made by the angel to the prophet. Modern translations obscure this trait by persistently giving the rendering: "the angel that talked with me: instead of "within me" (cf. Zechariah 1:9-14; 2:3; 4:5; 5:10).
Many of the angels fell from this high estate with the rebellion led by Lucifer, highest of the angels. The rebellion spawned by the jealousy and pride of Satan was defeated by the Archangel Michael and all the hosts of heaven (Rev 12:7-12). Unlike us, the fallen angels (called “devils” or the “demons”) enjoy no possibility of redemption.
The Revelation of St. John the Divine tells us that they were expelled from heaven and cast down to earth where they assault the brethren and thwart the will of God. They know their time is short before the last judgment and that God will have the final victory.
The power of God is always stronger that the forces of darkness. Through prayer, grace, and the intercession of the angels we have God’s protection against the crafts and assaults of the devil. Many more angels remained faithful to God than rebelled against him.
". . . there was war in heaven. Michael and his angels fought against the dragon, and the dragon and his angels fought back. But he was not strong enough, and they lost their place in heaven. The great dragon was hurled down—that ancient serpent called the devil, or Satan, who leads the whole world astray. He was hurled to the earth, and his angels with him. Then I heard a loud voice in heaven say:
'Now have come the salvation and the power and the kingdom of our God, and the authority of his Christ. For the accuser of our brothers, who accuses them before our God day and night, has been hurled down. They overcame him by the blood of the Lamb and by the word of their testimony; they did not love their lives so much as to shrink from death.
'Therefore rejoice, you heavens and you who dwell in them! But woe to the earth and the sea, because the devil has gone down to you! He is filled with fury, because he knows that his time is short.' When the dragon saw that he had been hurled to the earth, he pursued the woman who had given birth to the male child. The woman was given the two wings of a great eagle, so that she might fly to the place prepared for her in the desert, where she would be taken care of for a time, times and half a time, out of the serpent's reach. Then from his mouth the serpent spewed water like a river, to overtake the woman and sweep her away with the torrent. But the earth helped the woman by opening its mouth and swallowing the river that the dragon had spewed out of his mouth. Then the dragon was enraged at the woman and went off to make war against the rest of her offspring—those who obey God's commandments and hold to the testimony of Jesus" (Revelation 12:7-12).
Among those who chose to serve and not rebel, all angels are Christ’s angels! Christ is the center of the angelic world. They are his angels: "When the Son of man comes in his glory, and all the angels with him." They belong to him because they were created through and for him: "for in him all things were created in heaven and on earth, visible and invisible, whether thrones or dominions or principalities or authorities--all things were created through him and for him." They belong to him still more because he has made them messengers of his saving plan: "Are they not all ministering spirits sent forth to serve, for the sake of those who are to obtain salvation?"
The Archangel Gabriel foretold the birth of St. John the Baptist, and announced to the blessed Virgin Mary the Incarnation of God. When God brought the firstborn into the world, he said: "Let all God's angels worship him." Their song of praise at the birth of Christ has not ceased resounding in the Church's praise: "Glory to God in the highest!" Angels ministered to Jesus in the wilderness; angels strengthening Jesus in his agony; angels appeared at his resurrection; angels comforted the disciples at the ascension; angels ministered to the heirs of salvation (e.g. releasing Peter from prison); angels will come with Christ when he returns in glory.
St. Francis' first biographer, Thomas of Celano, reports the stigmata (pictured above) as follows in his 1230 First Life of St. Francis: "When the blessed servant of God saw these things he was filled with wonder, but he did not know what the vision meant. He rejoiced greatly in the benign and gracious expression with which he saw himself regarded by the seraph, whose beauty was indescribable; yet he was alarmed by the fact that the seraph was affixed to the cross and was suffering terribly. Thus Francis rose, one might say, sad and happy, joy and grief alternating in him. He wondered anxiously what this vision could mean, and his soul was uneasy as it searched for understanding. And as his understanding sought in vain for an explanation and his heart was filled with perplexity at the great novelty of this vision, the marks of nails began to appear in his hands and feet, just as he had seen them slightly earlier in the crucified man above him. His hands and feet seemed to be pierced by nails, with the heads of the nails appearing in the palms of his hands and on the upper sides of his feet, the points appearing on the other side. The marks were round on the palm of each hand but elongated on the other side, and small pieces of flesh jutting out from the rest took on the appearance of the nail-ends, bent and driven back. In the same way the marks of nails were impressed on his feet and projected beyond the rest of the flesh. Moreover, his right side had a large wound as if it had been pierced with a spear, and it often bled so that his tunic and trousers were soaked with his sacred blood."
