St. Seraphim’s Fellowship
P.O. Box 351656
Jacksonville, Fl 32235-1656
Dear Inmate:
As you requested, I present the information concerning angels.
Concerning Angels By: St. John of Damascus
The Creation, Nature and Purpose of the Angelic World. Angels in Holy Scripture.
The word "angel" means "messenger" and this word expresses the nature of angelic service to the human race. From the days of man's life in paradise, mankind has known of their existence, and its almost universal recognition is reflected not only in Judaism but in most other ancient religions as well.
When Adam was expelled from paradise after his fall, one of the cherubim with a flaming sword was set to guard the gates of Eden (Gen. 3:24). When Abraham sent his servant to Nahor, he encouraged him by telling him that the Lord would send His angel before him and prosper his way (Gen. 24: 7, 40). Jacob saw angels both in a dream—the vision of the ladder—and when awake—when returning home to Esau he saw a host of the angels of God. In the Psalter there are constant references to angels, and we also read of them in the Book of Job and the prophets. The Prophet Isaiah saw the seraphim surrounding the throne of God, and the Prophet Ezekiel saw cherubim in his vision of the Temple of God (Is. 6:1-7, Ezek. 10:1-22.)
In the New Testament, the Book of Revelation contains much information about angels and many references to them. An angel announced the birth of John the Baptist to Zacharias; so also did an angel announce the birth of the Savior to the most holy Virgin Mary and appear in a dream to Joseph. A mighty host of angels sang the glory of Christ's nativity; an angel announced the birth of the Savior to the shepherds and stopped the Wise Men from returning to Herod; angels ministered to Jesus Christ during His temptation in the wilderness; an angel appeared to Him in the Garden of Gethsemane; angels announced His Resurrection to the myrrh-bearing women; and at His ascension angels proclaimed, His second coming. Angels loosed the bonds of Peter and the other Apostles (Acts 5:19) and of Peter alone (Acts 12:7-15); an angel appeared to Cornelius the Centurion, telling him to send for Peter who would instruct him in the word of God (Acts 10:3-7). An angel announced to Paul that he was to appear before Caesar (Acts 27:23-24) and the vision of angels is the foundation of the Revelation of St. John.
The Creation of the Angels
In the Symbol of Faith we find the following words: "I believe in One God . . . the Maker of heaven and earth, and of all things visible and invisible." The invisible, angelic world was created by God before the visible world. "When the stars were made, all My angels praised Me with a loud voice" (Job 38:7). The Apostle Paul writes: "For by Him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers; all things were created by Him and for Him" (Col. 1:16). Studying the first words of the Book of Genesis, "in the beginning God created heaven and earth", some of the Fathers of the Church understand the word "heaven" as meaning not the firmament, which was created later, but the invisible heaven, the world of angels. Many teachers of the Church have expressed the thought that God created the angels long before the visible world (Ambrose, Jerome, Gregory the Great, Anastasius of Sinai) and that at the time when the material universe was created, they already stood before the face of the Creator and served Him. St. Gregory writes about this as follows: "As the goodness (or "love") of God could not find satisfaction in contemplating Himself, He wished to spread this goodness ever further, so that the number of those who would enjoy it should be as great as possible (for such is the nature of the highest form of goodness) and so God first thought of the angelic heavenly powers, and thought became act, carried out by the Word and fulfilled by the Spirit. As His first creation was pleasing to Him, He then devised another world, material and visible, and a well-balanced unity between heaven and earth and that which is between them." This idea of St. Gregory is echoed in the work of St. John of Damascus (Precise Confession of the Orthodox Faith, Book II, Chapter 3).
The Nature of the Angels
By their nature, angels are active spirits endowed with reason, will and knowledge; they serve God, fulfil the will of His Providence and praise Him. They are incorporeal spirits, and because they belong to the invisible world, cannot be seen by our bodily eyes. St. John of Damascus writes: "When it is the will of God that angels should appear to those who are worthy, they do not appear as they are in their essence, but, transformed, take on such an appearance as to be visible to physical eyes." In the book of Tobit, the angel accompanying Tobit and his son says of himself: "All these days I was visible to you, but I neither ate nor drank, this only appeared to your eyes" (Tobit 12:19).
But St. John of Damascus also writes: "An angel can only be called incorporeal and non-material in comparison with us. For in comparison with God, Who alone is beyond compare, everything seems coarse and material, only the divinity is totally non-material -and incorporeal."
The Degree of Perfection of the Angels
Angels are the most perfect spirits, superior to man in their spiritual powers; but even they, like all creation; are bound by their limitations. As they are incorporeal spirits, they are less confined, by space and place than men, and can travel distances of, to us, inconceivable vastness with lightning speed, to appear where it is necessary for them to act. However, it is impossible to say that they are totally independent of limitations of space and place, or that they could be omnipresent. Holy Scripture depicts angels as descending from heaven to earth, or ascending from earth to heaven, which gives us reason to believe that they cannot be on earth and in heaven at the same time.
Immortality is one of the qualities of angels, as we are given clear evidence in Holy Scripture, which teaches that they cannot die (Luke 20:36). However, their immortality is not divine (that is, independent and unconditional), but depends, like the immortality of human souls, completely on the will and mercy of God.
Angels, being incorporeal spirits, are capable to the highest degree spiritual development. Their mind has a much more exalted quality than that of the human mind and in power and strength they transcend all earthly authorities, as St. Peter teaches (II Pet. 2:11). The nature of an angel is higher than the nature of a man, as King David teaches us when, to stress the dignity of a man, he remarks, "Thou hast made him a little lower than the angels" (Ps. 8:5). However, even their exalted qualities have their limits. Holy Scripture tells us that they do not know the depths of the essence of God, which is known only to the Spirit of God: "The things of God knoweth no man, but the Spirit of God" (I Cor. 2:11). They do not know the future, which is also known only to God: "But of that day and that hour knoweth no man, ... not the angels which are in heaven" (Mark 13:32). The angels are also incapable of fully understanding the mystery of redemption, which they "desire to look into" (I Pet. 1:12) but cannot. They are even incapable of knowing all human thoughts (Kings 8:39), and cannot perform miracles on their own but only by the will of God. "Blessed is the Lord, the God of Israel, Who alone doeth wonders" (Ps. 71:19).
The Numbers and the Ranks of Angels
The world of angels is depicted in Holy Scripture as immeasurably vast. When the Prophet Daniel saw the Ancient of Days in a vision, he saw that "thousand thousands ministered unto Him, and ten thousands of myriads attended upon Him" (Dan. 7:10). A multitude of the heavenly host are also described as hymning the nativity of the Son of God.
St. Cyril of Jerusalem writes: "Imagine how great in number is the Roman people, imagine how great in number are the other barbarian peoples that now exist, and how many must have died even! In a century, imagine how many have been buried in a thousand years, imagine all mankind, from Adam to the present day. Great is their multitude, but it is small in comparison with the angels, whose numbers are greater. They are the ninety-nine sheep, whereas the human race is the one lost sheep. By the greatness of a place one can judge the numbers of those who dwell in it. The earth we inhabit is a mere dot in the heavens, thus the heaven that surrounds it must have a much greater number of inhabitants. As is has greater space, the heavens of heavens hold their innumerable number. If it is written that 'a thousand thousands ministered unto Him, and ten thousands of myriads attended upon Him' this is only because the prophet could express no greater number." When the numbers of the angels are so great, it is natural to assume that in their world, as in the material: world, there are various degrees of perfections and therefore various ranks or a hierarchy of the heavenly powers. Thus Holy Scripture calls some angels and others archangels (I Thess. 4:16, Jude v. 9).
The Orthodox Church, guided by the views of the writers of the early Church and the Fathers of the Church, and in particular by the work On the Celestial Hierarchies by St. Dionysius the Areopagite, divides the world of the angels into nine ranks, and these nine into three hierarchies, each consisting of three ranks. In the first hierarchy stand those that are closest to God-thrones, cherubim and seraphim. In the second, or middle hierarchy are authorities, dominions and powers. The third hierarchy, which is closest to us, contains angels, archangels and principalities (Orthodox Confessions). We find the enumeration of nine ranks of angels in the "Decrees of the Apostles", and in the works of St. Ignatius the God-bearer, St. Gregory the Theologian, and St. John Chrysostom; later in the works of St. Gregory the Dialogist, St. John of Damascus and others. This is what St. Gregory the Dialogist writes: "We accept the existence of nine ranks of angels, because from the evidence of the Word of God we know about angels, archangels, powers, authorities, principalities, dominions, thrones, cherubim and seraphim. The existence of angels and archangels is witnessed throughout Holy Scripture; it is principally the books of the Prophets which mention cherubim and seraphim. The names of yet another four ranks are listed by the Apostle Paul in his Epistle to the Ephesians, where he writes: ‘Far above all principality; and power, and might, and dominion and every name that is named, not only in this world, but also in that which is to come’ (Eph. 1:21); and also in his Epistle to the Colossians: ‘For by Him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by Him and for Him’ (Col. 1:16). Thus, when to those four, of whom he speaks to the Ephesians—that is to the principalities, authorities, powers and dominions—we add the thrones, mentioned in the Epistle to the Colossians, that adds up to five ranks of angels; and when to them we add the angels, archangels, cherubim and seraphim, we can see that there are nine ranks of angels." And in fact, when we examine the books of Holy Scripture, we find the names of the nine ranks which have been listed; more than nine are not mentioned. We read the name of the cherubim in the 3rd chapter of Genesis, in Psalms 80 and 99, in ch. 10 of Ezekiel; of the seraphim in Isaiah ch. 6; of powers in the Epistle to the Ephesians ch. 1, and to the Romans ch. 8; of thrones, authorities, principalities, and dominions in the Epistle to the Colossians ch. 1, to the Ephesians ch. 1 and 3; of archangels in the First Epistle to the Thessalonians ch. 4 and the Epistle of Jude v. 9; of angels in the First Epistle of Peter ch. 3, and the Epistle of St. Paul to the Romans ch. 8, and in; various other places. On this evidence of Holy Scripture the number of angelic ranks recognized in the teaching of the Orthodox Church is normally limited to nine.
However, some Fathers of the Church express their personal opinion that the division of angels into nine ranks covers only those names and ranks which have been revealed to us in this present life; others will be revealed in the world to come. This idea has been developed by St. John Chrysostom, the Blessed Theodoretus, and Theophilactus the Bulgarian. Chrysostom writes: "There are in truth other powers, whose names even are unknown to us. Not only angels, archangels, thrones, dominions, authorities and powers inhabit the heavens, but there are innumerable other kinds and an unimaginable multitude of classes, which no words can be adequate to express. But what evidence is there that there are more powers than those whose names are known to us? The Apostle Paul, when he mentions one of the series of ranks we know, also reminds of the other which we do not, when he writes of Christ: 'He ... set Him at His own right hand, in the heavenly places, far above all principality and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come' (Eph. 1:20-21). From this we see that there are certain names which will be known then, but are now unknown. Hence the reference to a "name that is named, not only in this world, but also in that which is to come." These ideas, however, are regarded by the Church not as dogma, but as personal opinions which may or may not be true.
On the whole the writers and teachers of the early Church regarded the doctrine of the heavenly hierarchy as something mysterious. St Dionysius writes in his On the Celestial Hierarchies: "How many ranks there are of heavenly beings, what their nature is and in what manner the mystery of holy authority is ordered among them, only God can know in detail. It is He Who created their hierarchy, and they themselves know their own powers, the nature of their light, their holy and most peaceful system of ranks. All that we can say about this is what God has revealed to us through them themselves, because they know themselves". The blessed Augustine has similar ideas. "That there exist thrones, principalities; dominions and powers in the heavenly mansions, I believe most firmly, and I hold it as an undoubted fact that there are distinctions between them, but what exactly they are like and what exactly are the distinctions between them, I do not know."
In Holy Scripture we find the names of some of the highest angels. There are two such names in the canonical books, "Michael" ("Who is like unto God?" Dan. 10:13; 12:1; Jude v. 9; Rev. 12:7-8) and "Gabriel" ("Man of God" Dan. 8:16; 9:21; Luke 1:19-26). In the deutero-canonical books of the "Apocrypha" we have "Raphael" ("The help of God" Tobit 3:17; 12:15); "Uriel" ("Fire of God" A.V.) or "Jeremiel" ("The highness or mercy of God" R.V.), in II Esdras 4:36; "Uriel" also in II Esdras 4:1; "Salathiel" ("Prayer to God" A.V.) or "Phaltiel" R.V. or "Psaltiel" (in Syriac, II Esdras 5:16). Apart from these names, pious tradition gives yet another two names of angels, "Jehudiel" ("The praise of God") and "Barachiel" ("The blessing of God"), although these names do not appear in Holy Scripture. Various listings exist of the great archangels and in these many alternative names occur, yet it is significant that in all cases only seven names are given and this is in agreement with the words of St. John in the Revelation: "Grace be unto you and peace, from Him Which is, and Which is to come: and from the seven spirits which are before His throne " (Rev. 1:4).
The Service of the Angels
But what is the purpose of the beings who people the spiritual world? Obviously God intended and intends that they should be the most perfect reflections of His majesty and glory and share in His bliss. If we are told of the visible heavens, "The heavens declare the glory of God", how much more is this the purpose of the spiritual heavens. For this reason St. Gregory the Theologian calls them "reflections of the Perfect Light" or secondary lights.
The angels of those ranks which are closest to the human race appear in Holy Scripture as messengers or heralds of the will of God, guides for people and the servants of their salvation. The Apostle Paul writes: "Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?" (Heb. 1:14).
Angels not only hymn the glory of God, but also serve Him in the plan of His Providence for the material world. The Fathers of the Church often speak of this service of theirs. "Some of them stand before the Great God, while others by their action support the whole world" (St. Gregory the Theologian, "Songs of the Mysteries"). Angels are "set in command of the elements, the heavens, the world, and all within it" (St. Athenagoras). "Each of them has received under his control some particular part of the universe, or is attached to some particular thing or person in the world, as is known to Him Who arranges and orders all things, and all work towards one goal, by command of the Builder of all things" (St. Gregory the Theologian).
Some ecclesiastical writers express the idea that particular angels are set in charge of particular aspects of the kingdom of nature, inorganic, organic and animal or animate, as we read, for example, in the works of Origen and Blessed Augustine. This idea comes from the Revelation, where we read of angels set in charge of certain physical elements by the will of God (Rev. 16:15: "And I heard the angel of the waters say . . ."; Rev. 7:1 : "I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, not on the sea, nor on any tree;" Rev. 14:18: "And another angel came out from the altar, which had power over fire . . ."). According to the vision of the Prophet Daniel, there are angels to whom God entrusts the fate of the kingdoms and peoples of the earth (Dan. chapters 10-12).
The Orthodox Church believes that every person has his own Guardian Angel, unless he has driven him away by an evil life. The Lord Jesus Christ said: "Take heed that ye despise not one of these little ones, for I say unto you, that in heaven their angels do always behold the Face of My Father Which is in heaven" (Matt. 18:10).
The Conflict of the Good and Bad Angels
Those parts of God's creation which are inanimate and not endowed with reason have no freedom and automatically do God's will—they obey the rules He has laid down for them, which we call "the laws of nature." But those beings which God has endowed with reason, He has honored with great gifts—language and free will—and it is free will which invests each action of a free being with moral value. To be free to choose to do good and perform the will of God, not merely be forced to do so by irresistible natural laws, is essential for there to be any moral value in one's doing of good, and for obedience to the will of God to truly express love for God. However, to have the freedom to choose to do good, one must also be free to do evil, for without alternatives there can be no choice, and if there is no choice there is no moral value in doing good, it is simply an automatic reaction to irresistible force. Having the freedom to choose evil, one of the angels actually did so, and by so doing, from an angel of light became the devil. This took place before the creation of the visible world.
The devil, who is also called "Satan" or "the enemy," was created as a mighty and beautiful archangel, one of the most perfect and radiant, and for this reason he was given the name Lucifer, "the light-bearer". But when he chose not to do the will of God, he fell, lost his exalted qualities, and left his dwelling in heaven. St. Jude says: "And the angels which kept not their first estate, but left their own habitation, He hath reserved in everlasting chains, under darkness, suffering the vengeance of eternal fire" (Jude v. 6). Lucifer had been richly endowed by the Creator and should have ever held his eyes on the Lord, "as the eyes of servants look unto the hand of their masters and as the eyes of a maiden unto the hand of her mistress." But instead he concentrated his attention on his own perfection, fell in love with it and was seized with pride. By doing this he left the path of truth, which united him with the Source of Life and Light, and entered the path of destruction. He forgot that he owed all to God, that all his perfections were the gift of God. He ascribed them to himself, and so seemed exceedingly great to himself. He was so blinded by the idea of his own greatness and considered, "is there any who is equal to me? Any angel ... or God, even God Himself. I myself am divine, I myself am a divinity!" Satan rose against his Lord and took with him a large number of spirits who accepted his authority. The Archangel Michael took command of the angels who remained faithful to God, forming an army of angels, and entered into conflict with the fallen spirits. Long before the creation of the material world took place this war which was waged between the angels of light and the spirits of darkness. But light conquered darkness, and the rebels were hurled into the abyss.
The fall of the mighty spirit was horrifying and inevitable. "I beheld Satan as lightning fall from heaven," says Christ (Luke 10:18). And this fall, associated with increasing stubbornness and hardening of heart continues, further and further downwards, to this day. One sin leads to another, pride leads to envy and spite, whose weapons are lies, false witness and cunning. Darkness falls when we leave the Source of light, and this is what happened to the devil. From a light-bearing angel he was transformed into the prince of darkness. But can he not repent? Would not the merciful Lord receive his penitence? One hermit, who pondered over this problem, was granted a revelation. An angel brought him from heaven the answer that forgiveness is always possible for those who repent. The holy man repeated this comforting reply to the devil, when he appeared before him. The enemy of mankind burst into laughter and disappeared: every thought of repentance is comic to him, every suggestion of humility unbearable. Stubbornness, hardness of heart and pride which develops into a habit can reach such a level that a sinner no longer wishes to make use of the means of salvation. This is the curse of pride—that extreme pride no longer desires salvation and hence perishes.
Thus the angelic world of light divided; some angels, faithful to the Lord, remain in light, joy, love and gratitude, piously serve God and all the time continue to develop, to make progress towards perfection, to closer union with the Lord. And they have gone so far in their work and in the path of grace, and have developed such a habit of goodness, that none of them can or will rebel against God now. The leader of this holy army of heaven is the radiant Michael, whereas that other world of darkness and spite consists of Satan and the demons.
The following is a list of the Archangels recognized by the Orthodox Church. These names are mentioned by Dyonisios the Aeropagite and they also appear in the Canon to the Bodiless Heavenly Powers. The Archangels are commemorated together, on Monday and individually, each day of the week. St. Michael Who is like unto God (Icon of Michael)
He is called the Archistrategos, or chief commander, of all the bodiless powers.
As the Chief Commander of the Heavenly hosts, Michael usually holds a sword in one hand. In the other he often carries carries a either a shield, date-tree branch, a spear, or a white banner (possibly with a scarlet cross). He is most likely to be wearing red. In many instances, Michael tramples the devil under his feet, which may be depicted as a dragon. This comes from the tradition that Michael was the main opponent of Satan in the battle for Heaven.
St. Michael is the Commander-in-Chief of all the hierarchies of the Heavenly Hosts. He is usually known as the Angel who defeated Lucifer and his followers in the first rebellion of creatures against God. By his battle cry: "Mi-ca-El" which means "Who is like unto God?", he was named Michael. He is the first defender of the Blessed Virgin Mary in the Mystery of the Incarnation. He is usually associated with the miracles manifesting the almighty power of God with the Blessed Virgin Mary. (Dan. 10:12; 12:1; Apoc. 12:7).
Prayer to the Archangel Michael Translated from the Russian by Fr. Archdeacon Sergiy Larin)
Oh, Master, Great God, Immortal King, send Your Archangel Michael to help Your servant (N.). Withdraw from me all my enemies, seen and unseen! Oh, Blessed Michael the Archangel, pour forth the oil of well-being on your servant (N.). Oh, Blessed Michael the Archangel, you who shatter demons, protect me against all the enemies that fight against me. Turn them out into sheep and shatter them like ashes in the face of the wind. Oh, Blessed Michael the Archangel, six-winged first Grand Duke and leader of the heavenly forces, the Cherubim and Seraphim! Oh, miraculous Michael the Archangel, be my help in everything, in my hurts, griefs and sorrows. Be my quiet shelter on cross-roads, deserts, rivers and seas. Save me, Great Michael the Archangel, from every temptation of the Evil One. Always hear me, your sinful servant (N.), praying to you and calling upon your name, and quickly help me, and hear my prayer to you. Defeat all that is opposing me with the power of the invigorating Cross of Jesus Christ, with the prayers of the holy Mother of God and the holy Apostles, and blessed Nicolas the Miracle-Worker, blessed Andrew, God’s fool, and the holy prophet Illya, and the holy martyrs Nikita and Evstaphy, the most reverend fathers, blesseds and martyrs, and all the holy powers of heaven. Amen.
It is said that neither the Evil One nor any evil person will ever touch those who read this prayer every day and that their hearts will never be captured by pride and that they will be saved from hell. This prayer was inscribed on the Square in front of the Church of Michael the Archangel in Moscow, which is named the “Miraculous Monastery” in August 11, 1906.
Tradition says that this prayer should be recited in a special way on the eve of the Feasts of Michael the Archangel on September 19 and November 21. Pray at midnight, because on these days Michal the Archangel is said to be on the side of the fiery field, and puts down his right wing into the fires of Gehenna and extinguishes them. Pray these nights and He will hear the prayer of those who ask, name those who died and ask Him to lead them out from hell. Commemmorate the names of your relatives, friends and acquaintances.
MONDAY
St GABRIEL "The Power or Strength of God". (Icon of Gabriel)
St. Gabriel is the bearer of God's secret messages to His chosen ones. Archangel Gabriel was chosen by the Lord to announce to the Virgin Mary, and through her to all mankind, the great joy of the Incarnation of the Son of God. Therefore, on the day following the Annunciation, on which the Most-pure Virgin is glorified, we thank the Lord and honor His messenger, the Archangel Gabriel, who performed service in the mystery of our salvation.
Archangel Gabriel is a servant of the Divine Almighty. During the time of the Old Testament, he announced to mankind the coming Incarnation of the Son of God. He inspired the Prophet Moses in his writing the Book of Genesis. He announced to the Prophet Daniel the coming fate of the Hebrew people (Daniel 8:16, 9:21-24). He appeared to the Holy Righteous Anna with the news that the Most-blessed Virgin
Mary would be born of her. The Holy Archangel Gabriel was in constant attendance upon the young Holy Mary in the Temple of Jerusalem, and thereafter protected her throughout her life on earth. He appeared to the priest Zechariah, and foretold of the birth of the St. John the Baptist, Forerunner of the Lord. The Lord sent him to St. Joseph the Betrothed: He appeared to Joseph in a dream, and revealed to him the mystery of the Incarnation of the Son of God by the Most-holy Virgin Mary, warned him of Herod’s intentions, and directed him to flee to Egypt with the Divine Infant and the Theotokos. According to Church Tradition, when, before His Passion, the Lord prayed to the point of sweating blood in the Garden of Gethsemane, the Archangel Gabriel was sent to Him from the Heavens. From the Archangel Gabriel, the Myrrh-bearing Women heard the joyous Jews of Christ’s Resurrection.
Archangel Gabriel is the messenger of God’s Providence, the attendant of miracles and divine Mysteries. When we are overcome with doubts, when it seems to us that we have been abandoned by everyone and there is no help from anywhere, let us pray to Archangel Gabriel, that by his prayers the Lord would reveal to us His most holy will and would set our life upon the course of salvation.
Prayer to the Archangel Gabriel...
St. Gabriel, Holy Archangel, you, who are known as the bearer of God's secrets meant especially for His chosen ones, we, God's children, are constantly keeping watch on God's message. Through your powerful intercession, may we receive God's words and messages so that together with the most holy Theotokos, we may give glory and praise to Him. May we also radiate God's love to others by our exemplary deeds. O, St. Gabriel, obtain for us the grace and present to God the Father the following requests, through Jesus Christ our Lord together with the Holy Spirit forever and ever. Amen. From the Canon( July 13) Kontakion in Tone II O wise Gabriel, thou leader of the angels, minister of the glory of God and divine champion of the world, who beholdest the glory of God in the heavens, and bestowest grace on earth: save and preserve those who cry out to thee: Be thou thyself our helper, and no one will prevail against us! Amen
Tuesday
St RAPHAEL "The Healing of God". (Icon of Raphael)
Regarding the healing powers attributed to Raphael, we have little more than his declaration to Tobit (Tobit, 12) that he was sent by the Lord to heal him of his blindness and to deliver Sarah, his daughter-in-law, from the devil. St. Raphael is the
Archangel of the Christian's journey to heaven. He is the head of the guardian angels. He is assigned by God to accompany us along the way of our pilgrimage in search of the treasures of real happiness which God has in store for all His children. He also gives the light to discern correctly God's ways and protects us from the dangers that befall us on our way to our heavenly home. As his name Raphael connotes, "medicine of God," he is the Angel that brings good health and abundant provisions during our journey. (Tob. 8:3; 12:15).
Prayer to Archangel Raphael
O Great Archangel, St. Raphael, you have been appointed by God to become our healer and to guide us in our earthly pilgrimage to our home in heaven. We beg you to assist us in all our undertakings and in all the trials and pains of this earthly life. We pray for constant good health both physically, mentally and spiritually. We beseech you to guide always our steps that we shall walk with confidence towards our journey, and enlighten us with our doubts generated by intellectual pride and worldly ambitions. St. Raphael, please present to God the following petitions, through Jesus Christ our Lord together with the Holy Spirit forever and ever. Amen.
From the Canon; O heavenly physician, and most faithful companion, holy Raphael, who restoreth the sight of Tobias, and leddest Tobias through the whole course of his journey, and so broughtest him back safely to his home, be thou the physician of my soul and body, drive from me the mists of ignorance, and constantly stand by me amid the dangerous pilgrimage of this life, until thou leadest me back to my heavenly Fatherland, where I may behold the light of God forever.
Wednesday
St URIEL "The Light or Fire of God. (Icon of Uriel)
This archangel enlightens the minds and the hearts of the faithful with the light of divine truths and the fire of divine love. All those who embark upon the study of knowledge can and should pray to this archangel to enlighten their minds and hearts, in order to avoid a destructive chasm between knowledge and faith. In the Book of Enoch Uriel was called the Angel who "watches over thunder and terror" (Enoch 1).Uriel is said to be one of the four guardians of God's throne. Identified as both a seraph and a cherub, Uriel is most well known for his role as Regent of the Sun in the book of Revelation where he calls forth the birds of the air to feast upon the fallen. As one of the most faithful and dedicated members of the host, Saint Uriel the archangel was also placed in charge of Tartarus (another name for Hades). He is often shown holding the keys to Hades for this reason. Uriel is considered to be Archangel of the Earth. This means he is responsible for protecting people from floods, earthquakes and other natural disasters Saint Uriel is also credited for warning Noah of the impending flood (although Raphael is credited with teaching the building of the ark), and attacking Moses for failing to circumcise his son. Although Saint Uriel the Archangel is gentle, loving and kind, he is severe when people blaspheme or offend God. One of his tasks is to punish sinners. Consequently, he is also known as the Angel of Retribution. An ancient tradition says that Uriel was the angel who wrestled with Jacob for a full night (Genesis 32: 24-30). In the apocalypse, Saint Uriel appears as the Angel of Repentance. Uriel is one of the four angels of the presence. A scriptural reference to an angel of presence is found in Isaiah 63:9 In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old.
Prayer to the Archangel Uriel We pray for him to enlighten those with darkened minds. Oh holy St. Uriel, come to our aid with your legion of angels! Intercede for us that our hearts may burn with the fire'of God. Obtain for us the grace to use the sword of truth to fight against all that is not in conformity to the most adorable Will of God in our lives. From the Canon; O holy Archangel of God, Minister of the celestial Kingdom of God Almighty, by His Majesty and Mercy I humbly entreat thee to preserve my mind and my body, and all my senses from wicked and unlawful desires, from hurtful vain and impure thoughts, from the wiles of evil spirits, from difilement of mind and body, and from the snares of mine enemies visible and invisible, who seek after my soul. Keep me pure in my actions, and strengthen in me the fear and love of JesusChrist, and all holy desires. Help me ever to speak, to do and to think the will of God; make me to know mine end and the number of mine days; and after this fleeting life, conduct my soul to eternal blessedness, where it may rejoice with God and all His Saints forever. Amen.
THURSDAY
Selaphiel "The Command, Communicant or Prayer of God" (Icon of Selaphiel)
He is even depicted so on icons: with eyes gazing downward, with hands crossed on his chest, with an air of humility and deep inner concentration. Archangel Selaphiel is the patron of prayer. He is our primary teacher of prayer. Prayer is the most difficult thing to achieve, and one must be instructed in it. Unfortunately, some people assiduously study various worldly subjects, but disdain the study of the most important subject in the world - the Jesus prayer. Let us pray to Archangel Selaphiel for the Lord to grant us this gift of divine prayer.
St. Selaphiel continually stands before God, with a censer in hand in unceasing adoration of the Most Holy Trinity. As the Archangel of contemplation and worship, his angelic purity transforms the love and worship which we mortals give to God. We need St. 'Selaphiels powerful intercession before God's throne to overcome the evils of hedonism in our day. May the evils of drug addition, sex exploitation and abortion become things of discredited past. May endless hymns of praise rise from all peoples as they chant in union with the Heavenly Choirs of Angels, in perpetual thanksgiving for God's bountiful blessings. He is known to be the angel who stopped Abraham from killing his son Isaac as a sacrifice. (Gen. 22:12)
Prayer to the Archangel Selaphiel O Pure and Holy Archangel St. Selaphiel, you bow before the Almighty Lord offering angelic salutations of praise and thanksgiving. Guide us in our prayer. Like you, we would like to unceasingly pray and worship God the right way. Teach us to pray: "Lord Jesus Christ have Mercy on me!" May our lives be like incense pleasing to God. While awaiting for the inevitable time of separation from this material world, may we praise the Holy Trinity in the spirit of true love and humility throughout the days of our life in eternity. Present to God the Father all these petitions through Jesus Christ our Lord together with the Holy Spirit forever and ever. Amen.
FRIDAY
St Jehudiel "The Glory, Laudation or Praise of God (Icon of Jehudiel)
He is often depicted in iconography holding a crown and a three-thonged whip. Archangel Jehudiel is the patron, defender and helper of all those who toil. And we must all be such, for we have been commanded to eat our bread in the sweat of our faces. We toil not only physically, to earn our daily bread, but also spiritually, in order to perfect ourselves. Archangel Jegudiel is depicted on icons with a crown of victory in his hands. Such crowns will be earned by those of us who will endure to the very end, who will worthily bear the light yoke of Christ. We are faced with a complex task, so let us ask Archangel Jegudiel for help in our daily lives.
God's mercy comes to us every moment of our lives. Without it, we would die. With it, God provides us the graces we need for our bodies. Mercy is God's love helping us fight the temptations of life and obtain forgiveness for our sins. Mercy is grace for bodily and spiritual needs. Mercy is God Himself through the merits of Jesus Christ bringing us back to our Heavenly Home.
Prayer to the Archangel Jehudiel O Merciful Archangel, St. Jehudiel dispenser of God's eternal and abundant mercy. Because of our sinfulness, we do not deserve God's forgiveness. Yet, He continually grants us forbearance freely and lovingly. Help us in our determination to overcome our sinful habits and be truly sorry for them. Bring each one of us to true conversion of heart, that we may experience the joy of reconciliation which it brings, without which neither we as individuals, nor the whole world can know true peace. You who continually intercedes for us, listen to our prayers and present to God the Father all these petitions through Jesus Christ our Lord together with the Holy Spirit forever and ever.
Amen.
SATURDAY
St. Barachiel "The Benediction or Blessings of God" (Icon of Barachiel)
In iconography he is sometimes shown holding a white rose against his chest, or with rose petals scattered on his clothing.
Archangel Barachiel is the angel of God’s blessings. While asking God to bless all our good efforts, let us also appeal to Archangel Barachiel for help. However, we must accept the Lord’s blessing not only for prosperity but also for our cross, i.e. the sorrows without which there is no salvation. And may Archangel Barachiel give us strength to carry our blessed crosses. Through the merits of Our Lord Jesus Christ, His passion, death and resurrection, all His disciples are brought to a soul becomes, by adoption, the child of the Father. St. Barachiel is the Archangel who was assigned by God to keep watch over His adopted children, taking care that He and the Choirs of Angels assigned to the task guard these transformed souls in all their ways, bearing them up in their hands, "lest they dash their feet against the stone on their way to their heavenly home." (Psalm 91, 12)
Prayer to the Archangel Barachiel O Powerful Archangel, St. Barachiel, filled with heaven's glory and splendor, you are rightly called God's benediction. We are God's children placed under your protection and care. Listen to our supplications grant that through your loving intercession, we may reach our Heavenly Home one day. Sustain us and protect us from all harm that we may posses for all eternity the peace and happiness that Jesus has prepared for us in heaven. Present to God the Father all these petitions through Jesus Christ our Lord together with the Holy Spirit forever and ever. Amen.
SUNDAY
JEREMIEL "God's exaltation". (Icon of Jeremiel)
He is venerated as an inspirer and awakener of exalted thoughts that raise a person toward God (III Ezra 4:36). Jeremiel is that Archangel who review's our lives with us after we've up till now so we can correct the wrongs we've done by making positive adjustments. Through this, he's able to help us make life changes, making us stronger and lead us to the right path. St. Jeremiel with the weighing scale in his hand, reminds us of divine justice that weighs according to its true worth whatever good we do and whatever doings we commit in relation to God, to our neighbors or to ourselves, both as individuals and as a community of nations. He also reminds us of the terrible judgment of God upon the world for the human pride and godlessness with which human affairs are conducted.
Prayer to the Archangel Jeremiel O Illustrious St. Jeremiel, the Archangel of God's Divine Justice, as you hold the heavenly scales that weigh our lives on earth, we ask you to intercede for us, that God may forgive us all our sins. Obtain for us the grace of true repentance and conversion of heart that we may be spared of the punishment we deserve. Offer our prayers to God in our search for true peace and happiness founded on truth and justice. We pray for those who are suffering of inhumanities, dying because of injustice and the oppressed due to manipulation and exploitation. We also pray for our less fortunate brothers and ourselves for the following intentions.... Present to God the Father all these petitions through Jesus Christ our Lord together with the Holy Spirit forever and ever. Amen.
In Christ’s Mercy,
Brother Seraphim
