The celebration in honor of the Archangel Michael takes place twice a year: November 21 This date is set in honor of the Cathedral of the Archangel Michael and other incorporeal Heavenly Forces.
1 September 9 This date is dedicated to the miracle that the Archangel Michael performed in Colosse, turning the river back and, thereby, preventing the outrage over the Christian church .
Above all 9 angelic ranks, "one of the chief princes" was appointed, "who is like God" - the holy Archangel Michael, who has unprecedented divine power and acts as an intercessor for Christians and an exorcist of Satan with his fallen angels.
Before the visible physical world was formed, the Lord of Heaven created another world, the heavenly one, where divine creations live - angels (which means “messengers” in Greek). Through the angels, the Master expresses His will. God created angels in his own image and likeness. He wished that with the participation of the will of the created angels, their perfection would take place, in other words, according to their free will for growth in godlikeness. The conditioned part of the angels, headed by the first-born of creation, Dennitsa, did not want to be likened to the Lord. However, a large proportion of heavenly angels decided to follow the path of good deeds and loyalty to their Creator, and they expelled the infidels.
The sacred Archangel Michael was responsible for the leadership of the Heavenly host of angels. Archangel - represents the head of the warriors, and "Michael" in translation from the ancient Hebrew language means "Who is like God." This is the name of the most famous of the angels, who went on the path of Good.
Holy Scripture and legends show the names of other higher archangels:
Archangel Gabriel is the herald of the Lord, who presented the good news to the sinless righteous and the prophet Zechariah about the birth of St. John the Baptist, and later the Virgin Mary about the immaculate conception of Jesus Christ. He, many centuries earlier, was engaged in the teaching of the prophet Daniel;
Archangel Raphael - whose name means "healer of God." He is the healer of human ailments;
Archangel Uriel - carries the fire or light of the Lord. He is the enlightener of the darkened, a mention of him can be found in the book of Ezra;
Archangel Salafiel - acts as a prayer book of the Lord, who encourages people to pray;
Archangel Yehudiel - the praiser of the Lord, strengthening the faith of those working for the glory of the King of Heaven;
Archangel Varahiel - the blessing of the Lord; its distributor and praying for the blessing of the Lord for people.
Archangel Jeremiel - the exaltation of the Lord. His name was mentioned by the prophet Ezra, but the place of service of this spirit in the Divine Hierarchy is not revealed to us.
The holy archangel Raphael mentioned only seven of the above archangels: "I am one of the 7 holy angels who lift up the prayers of the saints and ascend to the glory of the Holy Lord."
If you follow the teachings of the Holy Church, then the Heavenly spirits are distributed into 9 ranks, 3 in each of the hierarchies.
The highest hierarchy, closest to the Holy Trinity, includes:
seraphim, located closest to the Lord. They were ripened by the prophet Isaiah: "The Seraphim were around Him, each of which had 6 wings."
cherubim - in other words, "much understanding or outpouring of wisdom." They are innumerable and are at the throne of God, enlightening the reasonable pupils for the vision of God;
thrones - represent the basis and god-bearers by grace and service. Through the thrones, the justice of the Lord is manifested, supporting kings, masters and judges in the work of a righteous judgment.
The middle hierarchy includes:
dominions - they rule over the lower angelic ranks, directing power to judicious possession and rule, set by the Lord to the authorities;
strength - full of spiritual firmness and sending down miracles to the Lord's saints, the ability to heal and predict the future, lend a helping hand to people in bearing obedience, strengthening the spirit in patience;
authorities - have power over Satan, protect a person from temptations, ratify good ascetics in divine exploits and labors.
The lower hierarchy also has 3 ranks:
beginnings - they guide the lower angels, instructing them; they manage the universe, protect kingdoms and peoples, instruct people in the service of others;
archangels are called great preachers, leaders of angels; they serve to understand the will of the Lord and comprehend it, passing it on to lower ranks, and those in turn to people;
angels (or as they are also called "messengers"), guiding people to live sinlessly for the King of Heaven, and are assigned to protect everyone Orthodox Christian to keep him from falling, under no circumstances leave the ward.
All ranks have one universal name - angels, although due to their personal position and grace they have various titles and ministries, as the high apostle Paul said: "Are they not all auxiliary spirits sent to serve?"
Celebration of the Cathedral of the Archangel of God Michael and other disembodied Heavenly Powers was established at the beginning of the 4th century at the Local Council of Laodicea, which was held several years before the First Ecumenical Council. Even in apostolic times, a false doctrine about angels was spread. Heretics appeared among Christians who worshiped Angels as gods and taught that the visible world was created not by God, but by Angels, revering them above Christ. The Council of Laodicea condemned and rejected the heretical worship of angels as creators and rulers of the world and approved the Orthodox veneration of them as servants of God, guardians human race. It was ordered to celebrate the Cathedral of the Archangel Michael and other Heavenly Forces on November 8, according to the old style (November 21, according to the new one).
The date of the celebration was not chosen by chance. November is the 9th month after March, which is considered the first month after the creation of the world. In commemoration of the 9 angelic ranks, it is in November - the 9th month - that the feast of the Angels is established. The 8th indicates the day Doomsday in which the Angels will take a direct part. It is they who will testify at the Judgment about our life and deeds - righteous or unrighteous. The Holy Fathers call the Day of the Last Judgment the eighth day. Time is measured in weeks (weeks). The 8th day will be the last day of the world, the day of the Last Judgment, and then " the Son of Man will come in His glory, and all the holy angels with Him» (Matthew 25:31).
angelic world
Modern science is searching for intelligent beings in distant galaxies, while the other world is much closer to man. The phenomena of spiritual beings in our material world have been known for a long time, but, as a rule, a person far from the Church either completely rejects the possibility of the influence of the spiritual world on our lives, or imagines this influence in a distorted form.
Parallel to the physical world there is a spiritual world. These are spiritual beings with independent will, intelligence and capabilities that are incomparable to those of a person.
Angels for many people have long passed into the world of myths and fantasies. Today, images of them with chubby baby faces and little wings adorn shop windows during the Christmas holidays. In the minds of people, an untrue image of an Angel, a “Cupid”, has formed. However, Angels are real celestial beings that play an important role both in our lives and in world history.
Even before the creation of the visible world and man, God created the invisible world and angels. From the point of view of human perception, Angels are invisible, incorporeal beings, but in fact they have a "fire-like" body - thinner than matter known to us. They are immortal, unchanging, they have the form in which they were originally created by God (they did not have a period of infancy). The nature of Angels is spiritual, they have no gender and do not need material food and rest. They move at great speed, and although they are not omnipresent, but limited by space (being in the sky, they cannot be on the ground at the same time), their limitedness has nothing to do with earthly human limitations: walls, doors, locks cannot prevent them. The abilities and strength of Angels are very great and significantly exceed human ones: they know much more than people about God, His will, His creatures, the spiritual world, people themselves and other earthly creatures.
The fall of the morning star
The whole angelic world was endowed with great perfections and gifts. Angels, just like people, have a mind and their mind is much more perfect than a human one. Angels are eternal.
Angels, like humans, had free will. They could abuse this free will and fall into sin.
This happened to one of the most powerful, beautiful, talented and close to God supreme angels - Dennitsa, who discovered in himself a source of evil and pride and rebelled against his Creator. Satan was created by an angel in the rank of a cherub; he was “the seal of perfection, the fullness of wisdom and the crown of beauty”, lived in Eden among the “fiery stones”, but became proud (Ezek.28:17) and wished to be equal to God (Is.14:13-14). He rebelled against God and in his madness planned to overthrow the eternal Throne and himself reign in the place of God.
The spiritual world shook and some of the angels followed Dennitsa, turning into demons.
Then the leader of the Forces of Heaven, Archangel Michael, gathered around him the legions of Angels who remained faithful to God and said: “No one is like God!”, Addressing all the angels with this call. With these words, he showed that he recognizes only one single God, the Creator and Ruler of the entire universe.
The struggle was difficult, for Dennitsa was endowed with great perfections. But the forces of good won, and Dennitsa was overthrown from heaven with all his followers to the underworld. And Archangel Michael established himself as the leader of the entire angelic world, faithful to God.
Since then, the sword has been in the hands of the archangel, because Satan, cast out from heaven, does not calm down. The fallen angels were prevented from penetrating into the higher regions of the universe and, therefore, they directed all their anger at people, and first of all at those who believe in God.
Angelic hierarchy
The number of Angels is incalculable, there are much more of them than all people, and they are all divided into ranks. Each rank carries a special service and has its own name. All ranks of the Heavenly Forces bear the common name of Angels - in essence of their service. The Lord reveals His will to the highest Angels, and they, in turn, enlighten the rest.
The ranks of the Angels are divided into three hierarchies - the highest, the middle and the lowest.
Each hierarchy is made up of three ranks.
The top hierarchy includes: Seraphim, Cherubim and Thrones.
seraphim(“Flaming”, “Fiery”) (Is. 6:2-3) - six-winged angels who are closest to the Most Holy Trinity. They burn with love for God and incite others to it.
Cherubim(“intercessors”, “minds, “spreaders of knowledge” (Gen 3:24; Eze 10; Ps 17:11) are four-winged and four-faced angels. Their name means: an outpouring of wisdom, enlightenment, for through them, shining with the light of God-knowledge and understanding the mysteries of God, wisdom and enlightenment are sent down for true knowledge of God.
Thrones(Col. 1:16, Eze 1:15-21; 10:1-17) - God-bearing angels by grace. They serve the justice of God. On them the Lord sits as on a throne and pronounces His Judgment.
The average angelic hierarchy is made up of three ranks: Dominions, Forces and Powers.
dominance(Col. 1:16) rule over the subsequent ranks of Angels. They instruct earthly rulers appointed by God in wise management. Dominions are taught to control feelings, to tame sinful desires, to enslave the flesh to the spirit, to dominate one's will, to overcome temptations.
Forces(1 Pet. 3:22; Rom. 8:38; Eph. 1:21) do the will of God. They work miracles and send down the grace of wonderworking and clairvoyance to the saints of God. Forces help people in bearing obediences, strengthen them in patience, bestow spiritual strength and courage.
Authorities(1 Peter 3:22; Col. 1:16) have the power to tame the power of the devil. They repel demonic temptations from people, affirm ascetics, protect them, and help people in the fight against evil thoughts.
The lower hierarchy includes three ranks: Beginnings, Archangels and Angels.
Beginnings(Rom. 8:38; Eph. 1:21; Col. 1:16) rule over the lower angels, directing them to the fulfillment of Divine commands. They are entrusted with managing the universe, protecting countries, peoples, tribes. The Principles instruct people to give each one the honor due to his rank. Leaders are taught to perform official duties not for the sake of personal glory and benefits, but for the honor of God and the benefit of their neighbors.
Archangels(1 Thess.4:16) - heavenly teachers, teach people how to act in life, preach the great and glorious gospel, reveal the secrets of faith, prophecy and understanding of the will of God, strengthen the holy faith in people, enlightening their minds with the light of the Holy Gospel.
(1 Peter 3:22) are closest to people. They proclaim the intentions of God, instruct people to a virtuous and holy life. They keep believers, keep from falling, raise the fallen, never leave us and are always ready to help if we wish.
Above all nine ranks, the Lord placed the holy Archangel Michael (his name in Hebrew is “who is like God”) (Rev. 12: 7) - a faithful servant of God, for he cast down from Heaven a proud day-stand with other fallen spirits. And to the rest of the Angelic Forces, he exclaimed: “Let's hear! Let us become kind before our Creator and do not think of what is displeasing to God!”
Archangels
God gave names to all Angels. The rank of Archangels is most known to people. Translated from Greek, "Archangel" means "head of the angel." In the Orthodox Church, eight Archangels are revered.
On the icons, the Archangels are depicted in accordance with the nature of their ministry.
Michael(his name means “Who is like God”) - is depicted trampling the devil underfoot, holding a green date branch in his left hand, in his right hand - a spear with a white banner (sometimes a flaming sword), on which a scarlet cross is inscribed.
Gabriel("The Power of God") - the herald and minister of Divine omnipotence (Dan. 8:16; Luke 1:26); depicted with a branch of paradise brought by him to the Blessed Virgin, or with a luminous lantern in right hand and a jasper mirror on the left.
Raphael("God's help, healing") - a powerful healer of both people and animals (Tov. 3:16; Tov. 12:15); holds a vessel with healing potions in his left hand, and with his right hand leads Tobias carrying a fish.
Uriel(“Fire and light of God”) - dominates the heavenly bodies, enlightener (3 Ezra. 5: 20); in the raised right hand - a naked sword at chest level, in the lowered left hand - "fiery flame".
Selaphiel(“Prayer to God”) - a prayer book of God, always praying to God for people and encouraging people to pray, a prayer book for the salvation and health of people (3 Ezra 5, 16); depicted in a prayer position, looking down, arms folded across his chest.
Yehudiel(“Praise be to God”) - the patron of all who work hard, is an adviser and protector of all who work for the glory of the Lord, in particular kings, judges and other leadership positions (his name is known only from legend, in the Bible and in the Gospel it is not meets); He is depicted holding a golden crown in his right hand, as a reward from God for useful and pious labors to holy people, and in his left hand a scourge of three black ropes with three ends, as a punishment for sinners for being lazy in pious labors.
Barahiel("Blessing of God") - a distributor of God's blessing for good deeds, asking people for God's mercy (his name is known from a mention in the apocryphal book of Enoch (3 Enoch 14:17); on his clothes are many pink flowers.
Jeremiel("exaltation to God, the height of God") - is sent to a person to facilitate his return to God (3 Ezra. 4, 36); depicted holding a balance in his hand.
archangel Michael
Archangel Michael - Chief Archangel, which is one of the most revered biblical characters.
According to Church tradition, captured in the service of the Archangel Michael, he took part in many Old Testament events.
When the Israelites left Egypt, he led them in the form of a pillar of cloud by day and a pillar of fire by night. Through him, the Power of the Lord appeared, destroying the Egyptians and Pharaoh, who were persecuting the Israelites. Archangel Michael defended Israel in all disasters.
He appeared to Joshua and revealed the will of the Lord to take Jericho (Joshua 5:13-16). The power of the great Archangel of God appeared in the destruction of 185 thousand soldiers of the Assyrian king Sennacherib (2 Kings 19:35), in the defeat of the wicked leader Antiochus Iliodor and in the protection from fire of the three holy youths - Ananias, Azarias and Misail, who were thrown into the furnace to be burned for refusal worship an idol. (Dan. 3, 92 - 95).
By the will of God, the Archangel transferred the prophet Habakkuk from Judea to Babylon in order to give food to Daniel, who was imprisoned in the den with lions (kontakion of the akathist, 8). Archangel Michael forbade the devil to reveal to the Jews the body of the holy prophet Moses for deification (Jude 1:9).
The Holy Archangel Michael showed his strength when he miraculously saved a boy thrown into the sea by robbers with a stone around his neck off the coast of Athos (Paterik of Athos).
Since ancient times, Archangel Michael has been known for his miracles. This is a saint especially revered in Rus'. Archangel Michael is the spiritual protector of Russia, the patron of a number of regiments and ships. The Holy Archangel Michael was the patron saint of such weapons as the engineering troops of the Russian army. His image was on the coat of arms of Kyiv, and Arkhangelsk was named after him. In veneration of the Archangel Michael, numerous churches were built in Russia, including the Archangel Cathedral of the Moscow Kremlin, his sculpture crowns the Pillar of Alexandria in St. Petersburg.
Orthodox Christians believe that the Archangel Michael, the glorious conqueror of the devil (“the daylight”), will not leave any Christian soul, which, after its departure from the body, undergoes air ordeals.
Guardian Angels
Satan with his servants takes up arms against people faithful to God, trying to push away from God and spiritually destroy every one of God's great heritage - the human race. And to help in this fierce struggle, a kind Guardian Angel is assigned to each of us.
Every Christian has a Guardian Angel, with whom he unites during the Sacrament of Holy Baptism, and who is invisibly with a person throughout his life. The task of the Guardian Angel is to contribute to the salvation of the ward. They protect our souls and bodies, intercede for them during their earthly life, pray to God for them, do not leave them, finally, after death, and lead the souls of those who have graduated from earthly life into eternity. Guardian Angels are our closest spiritual guides and patrons.
Angels appeared to people in real life in the form of people, in dreams and visions, they were perceived by the power of the consciousness cleansed of passions in “true contemplation”.
We, sinful people, do not see them as the saints see them. The biographies of the saints say that many of them saw angels weeping at the entrance to those houses where the people guarded by them indulged in a frenzy of passions. If we remember how at this time the mournful angels with tears pray to God for mercy on those people for whom Christ shed his blood and who again crucify Christ with their deeds, if we think about what dangers we are surrounded on all sides, we will understand how we need such wonderful Guardians then.
According to the teaching of the Orthodox Church, a person cannot know the personal name of a particular guardian angel, since the angel is given to man by God and is invisible to man. Therefore, for each guardian angel, a separate day of his public remembrance is not assigned, but special days are established to honor all heavenly powers when all angelic powers are remembered. Such a common day of remembrance for all angels is November 8 (Julian style) / 21 (Gregorian) November - the Cathedral of the Archangel Michael of God and other incorporeal heavenly powers. It should be noted that the name day, or the day of the angel, despite its name, is not the day of the celebration of the guardian angel, but is the day of memory of the saint, whose name the (baptized) person bears. The Church calls to turn to the patronage and protection of angels privately, in home prayers.
In addition to personal guardian angels (assigned to each person), there are patron angels of cities and entire states. But they never quarrel, even if these states are at war with each other, but they pray to God to enlighten people and grant peace on earth.
The Fathers of the Church speak of Angels as co-workers with people. In the history and in the centuries-old experience of the Holy Church, their appearances occupy a very important place.
Fight for human souls
Every person is also hunted by demons who want to destroy his soul with the help of inspired fears, temptations and temptations. The spirits of malice have nothing to do where people already do what these spirits so desire: they betray God. Such people themselves voluntarily do their work. Their purpose is different. Their goal is to push away from God people who gravitate towards Him with their souls, people who know the sweetness of spiritual life, people who can glorify God with their lives and draw other souls to God. To crush the righteous, to bring him to temptation by a subtle temptation, to corrupt the soul, to bring it to despair - that is the aim of the enemy. The great ancient fathers of the Egyptian deserts, our Reverend Sergius and his follower, the great elder Seraphim of Sarov - all of them suffered fierce attacks. The demon appeared to them in all sorts of ways. It seemed to them that their cell was collapsing, they heard terrible laughter, a roar and a howl: "Get out of here." Satan raised the elder Seraphim to a height and threw him down.
Wherever a living hearth of faith, a flaming bonfire of grace, is ready to flare up, there the demon makes every effort to extinguish this bonfire. Demons (like Angels) have different abilities: some "specialize" in greed, others incite fornication, others - anger, fourth - vanity, etc.
In the heart of every person, there is an "invisible battle" between God and the devil. But almost always God does not personally appear to people, but trusts his angels (or holy people) to convey His will. Such an order has been established by God so that a greater number of individuals will be involved (and thus sanctified) in the providence of God, and so as not to violate the freedom of people who are not able to withstand the personal manifestation of God in all His glory.
In addition, for every Christian the Church on earth with heavenly patrons offers special prayers, and God has special care for him.
One day a priest came to Optina Elder Ambrose, who doubted the personal existence of spirits, but did not dare to express his doubts to the elder. Through his perspicacity, Father Ambrose saw these doubts without words and decided in practice to convince the priest of what he could not accept without evidence. Father Ambrose closed his eyes for several minutes, and then the priest saw that the whole air of the cell was filled to the point of cramping with terrible ghosts. He trembled all over and went cold.
There was no room for doubt. Father Ambrose then said to him:
- Saw?
“I saw it, father,” answered the priest.
And everything has been said.
Word of Bishop Vasily Rodzianko
Material prepared by Sergey Shulyak
On November 21, the Church of Christ celebrates the feast of the Cathedral of the Archangel Michael and other incorporeal Heavenly Powers
archangel Michael
Archangel Michael is one of the highest angels, taking the closest part in the destinies of the Church. Holy Scripture teaches us that, in addition to the physical, there is a great spiritual world inhabited by intelligent, kind beings called angels. The word "angel" Greek means messenger. Holy Scripture calls them so because God often communicates His will to people through them. What exactly is their life in the spiritual world that they inhabit, and what is their activity - we know almost nothing, yes, in essence, we are not able to understand. They live in conditions completely different from our material ones: there time, space and all living conditions have a completely different content. The prefix "archi" to some angels indicates their higher ministry compared to other angels.
The name Michael in Hebrew means "Who is like God." Holy Scripture, narrating about the appearance of angels different people, calls by his own name only some of them - apparently those who have a special mission in establishing the Kingdom of God on earth. Among them are the archangels Michael and Gabriel, mentioned in the canonical books of Scripture, as well as the archangels Raphael, Uriel, Salafiel, Yehudiel and Barahiel, mentioned in the non-canonical books of Scripture. Archangel Gabriel usually appeared to some righteous people as a messenger of great and joyful events concerning the people of God (Dan. 8, 16, 9, 21; Luke 1, 19-26). In the book of Tobit, the archangel Raphael says about himself: “I am Raphael, one of the seven holy angels who lift up the prayers of the saints and ascend before the glory of the Holy One” (Tov. 12, 15). Hence the belief that there are seven archangels in Heaven, one of which is the Archangel Michael.
Archangel Michael in Scripture is called the "prince", "the leader of the army of the Lord" and is depicted as the main fighter against the devil and all lawlessness among people. Hence his ecclesiastical naming "archistrategos", i.e. senior warrior, leader. So, the archangel Michael appeared to Joshua as an assistant during the conquest of the Promised Land by the Israelites. He appeared to the prophet Daniel in the days of the fall of the Babylonian kingdom and the beginning of the creation of the Messianic kingdom. Daniel was predicted about the help of the people of God from the Archangel Michael during the period of the upcoming persecution under the Antichrist. In the book of Revelation, the archangel Michael appears as the main leader in the war against the dragon-devil and other rebellious angels. “And there was a war in Heaven: Michael and his angels fought against the dragon, and the dragon and his angels fought against them, but they did not stand, and there was no place for them in Heaven. And the great dragon was cast down, the ancient serpent, called the devil and Satan. The Apostle Jude briefly mentions the archangel Michael as an opponent of the devil. (Josh. 5:13; Dan. 10; 12:1; Jude 9; Rev. 12:7-9; Luke 10:18).
In the spirit of Scripture, some Church Fathers see the Archangel Michael as a participant in others important events in the life of the people of God, where, however, he is not called by name. So, for example, he is identified with the mysterious pillar of fire that walked in front of the Israelites during their flight from Egypt and killed the hordes of the pharaoh in the sea. He is also credited with the defeat of the huge Assyrian army that besieged Jerusalem under the prophet Isaiah. (Ex. 33:9, 14:26-28; 2 Kings 19:35).
The Church honors Archangel Michael as a defender of the faith and a fighter against heresies and all evil. On the icons he is depicted with a fiery sword in his hand, or a spear overthrowing the devil. At the beginning of the 4th century, the Church established the feast of the “Council” (that is, the totality) of holy angels, led by the Archangel Michael, on November 8th.
Source: Pravoslavie.ru
Archangel
Article from vol. III " Orthodox Encyclopedia", Moscow. 2001
Archangel [gr. - the supreme commander], in the Slavic Bible, the Archangel Michael is called Akhstratig (“archangel of the power of the Lord”, Russian “leader of the army of the Lord” - Joshua 5. 14), as he led the angels in their struggle against the devil and the dark forces united around him. The name Archangel in church tradition is also assimilated to 7 angels (spirits) mentioned in the Book of Tobit (12.15) and in the Revelation of John the Theologian (1.4), and in general to all angels, as by virtue of their service closest to God and leading angelic ranks (in the troparion of the holiday of the Heavenly Forces they are called the chiefs of the higher powers). The Fathers of the Church call the Archangel the chief, the prince of angels - Basil. Magn. Adv. Eunom. III; Greg. Niss. In Cant. Cantic. 3; Theod. Stud. Or. 6. 1. Some fathers adopt the title of Archangel Jesus Christ - Iust. Martyr. Dial. 34.2; Method. Olymp. Symp. III 6; Euseb. Prep. evang. VII 15; Idem. Hist. eccl. I 2. 3. Shmch. Isidore Pelusiot calls "the valiant archangel of the victorious martyrs" the first martyr Stephen (Ep. 447).
The name Archangel is also used by some Fathers of the Church (Orig. Or. 13) to designate the leader of evil forces (see Art. "Satan").
M. S. Ivanov 
Archangel
Article from vol. III of the "Orthodox Encyclopedia", Moscow. 2001
Translation of the Greek word archaggelos- "Chief of the Angels". IN heavenly hierarchy described in the "Areopagitics" (CH 9. 1), the 8th, penultimate, angelic rank (see Art. "Angelology"). The word "archangel" in Holy Scripture first appears in the 3rd Book of Ezra (4.36), where the angel Jeremiel appears with this name. Subsequently, this name is perceived by the New Testament authors (Jude 1.9; 1 Thess 4.16) and Christian literature. In addition to the archangel Jeremiel, ancient tradition, dating back to Old Testament ideas, names several more archangels by name. The first place among them belongs to the Archangel Michael (Heb. Michael- “who is like God”). In the Bible, he is called “the leader of the army of the Lord” (Glory - “the archangel of the power of the Lord”) (Josh 5. 14-15), because under his leadership the angelic forces opposed the devil. “And there was a war in heaven: Michael and his angels fought against the dragon, and the dragon and his angels fought against them, but they did not stand, and there was no longer a place for them in heaven. And the great dragon was cast down, the ancient serpent, called the devil and Satan...” (Rev. 12:7-9). In the Book of the Prophet Daniel (12. 1), Archangel Michael is depicted as a "great prince standing for the sons" of the Israeli people, since the patronage provided to this people was one of the types of his service to people. In New Testament times, the archangel Michael is recognized as the patron and supporter of the "militant Church", that is, all those who are faithful to God, waging war with the forces of evil.
Another name for the archangel is Gabriel ( Gabriel- “man of God” or “power of God”) (Dan 8.16; Lk 1.19). An archangel with this name is known as a minister of the Divine Mysteries (Athanas. Alex. Vita Antonii. 36; Ioan. Chrysost. Contr. anom. III 5; Areop. CH 8. 2). He announces to the High Priest Zechariah the birth of St. John the Baptist (Lk 1:19) and the Virgin Mary about the conception and birth of Jesus Christ (Lk 1:26-38).
The names of the four Archangels are mentioned in the non-canonical books of Holy Scripture: Raphael ( raphael- “healing of God”) (Tov 3. 16), Uriel ( uriel- “light, or fire of God”) (3 Ezr 4. 1), Salafiel ( salaihiel- “prayer to God”) (3 Ezra 5. 16, 31) and Jeremiel ( ieemiel- “the height of God”) (3 Ezra 4. 36). Two Archangelic names - Yehudiel ( iehudiel- "Praise of God") and Barahiel ( barahiel- "God's blessing") - are preserved in Church Tradition. All these archangels perform various services, the features of which are mainly reflected in their names (Orig. De princip. I 8. 1; Ioan. Chrysost. In synaxim archangelorum // PG. 59. Col. 755). Since, by the nature of their service, these archangels are close to God, and the 8th rank is in the heavenly hierarchy represented by the Areopagitics, in the penultimate place, apparently, they are not included in this angelic rank.
The name "archangel" is used by some Church Fathers (Сyr. Hieros. Catech. II 4) to designate the leader of evil forces (see Art. "Satan") - cf. Eph 6.12.
Literature: Macarius. Orthodox dogmatic theology. T. 1. S. 387, 396-399, 414; Glagolev A. The Old Testament Biblical Teaching about Angels. K., 1900; Roques R. Introduction // Denys l Areopagite. La hierarchie celeste. P., 1958. P. I-XCV; idem. L Univers dionysien: Structure hierarchique du monde selon le Pseudo-Denys. P., 1983; Meyendorff I., prot. Introduction to patristic theology. N.-Y., 1985. S. 291; The Book of Angels: An Anthology. SPb., 2001.
M. S. Ivanov
Angelology
Article from vol. II of the "Orthodox Encyclopedia", Moscow. 2001
From Greek. angelos- "angel" and logos- "teaching", i.e. angelology - the doctrine of angels. It is based on the Divine Revelation containing information about the spiritual world. Much of this information is found in the Holy Scriptures of the Old Testament. At the same time, the Old Testament Revelation about angels is in close connection with the messianic aspirations of Israel. In the early stages of sacred history, when the messianic idea was just entering the minds of people, mention of angels is quite rare. Moreover, in some cases it is impossible to determine with full certainty whether the names refer to malakh elohim(Heb. - “messenger, or angel, of the Lord”) and malakh yhwh(Heb. - “messenger, or angel, Yahweh” - see Angel of the Lord) really to angels, or they testify to certain types of Theophany (Theophany). One of such cases is the visit of Abraham by three wanderers (Genesis 18), in whose image they see the appearance of both the Holy Trinity (St. Ambrose of Milan, St. Athanasius of Alexandria, Blessed Augustine), and the Lord, namely the Second Person of the Trinity, with two angels (St. Justin the Philosopher, Tertullian, St. Irenaeus of Lyons, Eusebius of Caesarea, St. John Chrysostom) or three angels (for more details, see the article "Abraham"). In later Old Testament times, when messianic expectations intensified, the appearances of angels to people became more frequent and varied, which served as an intensive development of A.
Ministry of Angels. In Divine Revelation, the ministerial mission of angels is constantly emphasized. This is evidenced by the very name "angel" (Greek - angelos), i.e. messenger. It indicates not the nature of the being that bears this name, but the nature of his service. Angels, according to Paul, "ministering spirits sent out to minister to those who are to inherit salvation" (Heb 1:14). They serve God, singing a song (the seraphim in the Book of the prophet Isaiah (6.3), stand before God when He declares His will (Job 1.6), appear at the command of God to help a person (Is 6.7) or for his punishments (2 Samuel 24:16), announce the future fate of the people (Dan 8:16-26) and bring God his prayers (Tov 12:12; Rev 5:8; 8:3). gospel events: the archangel Gabriel conveys the good news to Zechariah and the Virgin Mary (Lk 1.19; 26), the angels glorify the Nativity of Christ (Lk 2.9-14), help the Savior in His struggle in Gethsemane (Lk 22.43), announce His Resurrection ( Mt 28.5-7), explain to the apostles the meaning of the Ascension of Jesus Christ (Acts 1.10-11). Finally, guarding the Church, they continue, under the leadership of the archangel Michael, the battle waged from the beginning of time against Satan (Rev. 12.7-9), and at the end of time they will accompany Christ during His Second Coming (Mt 16.27; 24.30- 31; 25. 31). There is a deep prayer connection between the earthly world and the heavenly world. Angels serve God (Rev. 4:6-8) and participate in the worship of the Church (“Now the powers of heaven serve with us invisibly” - the Cherubic Hymn of the Liturgy of the Presanctified Gifts). The Church, during the celebration of the Divine Liturgy, sings the “Thrice-holy hymn, secretly forming” (i.e., mysteriously depicting) the cherubs.
Origin of angels. The angelic world was created by God, because “By Him were created everything that is in heaven and on earth, visible and invisible: whether thrones, or dominions, or principalities, or authorities, everything was created by Him and for Him” (Col 1. 16). The thrones, dominions, principalities (beginnings) and authorities mentioned here are angelic ranks and are part of the heavenly hierarchy. Indirect evidence of the creation of angels by God, many holy fathers see in the 1st verse of the 1st chapter. book. Genesis (“In the beginning God created heaven and earth”), where by “heaven” they mean the angelic world, and by “earth” the material world (Aug. De Gen imp. III).
Regarding the time of the creation of angels in the Bible, there are no direct indications. Most of the holy fathers believe that angels were created before the creation of the material world. St. Ambrose of Milan writes: “The angels, dominions and authorities, although they once took their beginning, nevertheless already existed when this world was created” (PL. 15. Col. 1262). St. Gregory the Theologian, reflecting on Divine goodness, striving to “so that the good would spread, go further and further, so that the number of the beneficent was as large as possible,” points out that “God invents, firstly, angelic and heavenly powers. And thought became a deed that was filled with the Word and perfected by the Spirit... Since the first creatures were pleasing to Him, he invents another world - material and visible...” (Greg. Nazianz. Or. 38, in Theoph.). A special opinion on this issue was held by Blessed. Theodoret. He believed that angels were created simultaneously with the creation of the material world, because, according to his statement, they are "limited by place", i.e. space. The latter arose at the same time as the material world. However, blj. Theodoret does not insist on his opinion. “But I say this,” he writes, “not in the affirmative, for I recognize the boldness to affirm decisively, which Divine Scripture does not say in exact words” (Theodoret. In Gen.).
The assumption that the angelic world appeared even before the creation of man is derived from the fact of the temptation of the first people. Since Adam and Eve were tempted in the form of a serpent by a fallen angel, consequently, not only the creation of angels, but also the fall of some of them took place before the appearance of man (Aug. De Gen. imp. XI 16).
The nature of angels. If Divine Revelation contains much information about the ministry of angels, then almost nothing is said about their nature. The "type and definition" of the angelic essence, according to the remark of St. John of Damascus, “only the Creator knows” (Ioan. Damasc. De fide orth. II 3 (17)). In their ministry, angels reveal themselves as rationally free beings, bearing in themselves the image of God (Ibidem). Holy Scripture calls them "spirits" (Heb 1:14) and refers them to the "invisible" world (Col 1:16). In patristic literature and in liturgical texts, angels are defined as "incorporeal spirits", which finds its basis in the words of Christ "a spirit has no flesh and bones" (Lk 24:39).
The fact that angels do not have "flesh and bones", that is, a human or animal body, are not subject to carnal needs, are not subject to physical and physiological laws, is recognized by everyone in Christianity. But do they have k.-l. other body? There are different answers to this question. Many Fathers of the Church assert that angels are not "purely spiritual" beings, and recognize some kind of angelic corporality: St. Justin (Apol. II 5), Tatian (Contr. graec. 12), Athenagoras (Legat. pro christian. 24), Tertullian (De carne Christ. 6; De resurrect. 36, 62), Origen (De princip. I 6 4; II 2. 1-2; IV 35), Theognostus (cf.: Phot. Bibl. Cod. 106), St. Methodius of Patara (cf.: Ibid. Cod. 234), St. Basil the Great (De Spirit. Sanct. 16). Yes, prp. John of Damascus writes: “She (angelic nature. - M. I.) is called incorporeal, also immaterial in comparison with us, for everything compared with God, Who alone is incomparable [with nothing], turns out to be rude, and material, because the Deity alone is truly - immaterial and incorporeal” (Ioan. Damasc. De fide orth. II 3 (17)). This t. sp. was also expressed to the Universe. VII Council, when the question arose about the possibility of depicting angels on the icon: “As for the angels and archangels and other holy powers, their higher ones, I will add to this our human souls, the Catholic Church recognizes them as rational, but not completely incorporeal ... only having thin, airy and fiery bodies, according to what is said in Scripture: “create Thy angels spirits and Thy servants, scorching fire” (Heb 2. 7) ”(DVS. T. 4. S. 494).
The idea of the incorporeality of angels became widespread in the Western Church and, in the end, according to V. N. Lossky, triumphed there together with Thomism (Dogmatic Theology, p. 251). Starting from the 17th century. under the influence of the opposition between “extended substance” and “thinking substance” introduced by Descartes, the development of this idea was continued, as a result of which the angelic nature began to be perceived as a phenomenon of “thinking substance”, which is completely separated from the “extended” substance.
Opinion on the absolute incorporeality of angels in the Russian Church in Ser. 19th century defended St. Theophan the Recluse, who argued with St. Ignatius (Bryanchaninov), who recognized a certain angelic physicality. The above statement of Rev. John of Damascus St. Theophanes did not consider an argument in favor of the corporality of angels and believed that “gross and material” angelic nature is called in this statement not because it allegedly has a body, but due to the fact that it is compared here with the Divine nature - absolutely spiritual and absolutely spiritual. immaterial. Such an interpretation of the patristic text of ep. Theophanes tries to substantiate with the help of the analogy he cites: “Just as from a courtyard brightly lit by the sun, entering a not so brightly lit room, they find it gloomy, or as they touch warm water with a heated hand in hot water, they find it cold”, so the angelic nature “turns out to be rough and material”, “when you look (at him. - M.I.) after contemplating the incomparable Divine nature” (Soul and Angel. S. 24-25).
In the same sense, St. Theophanes also explains other places from the works of the holy fathers, which speak of the corporality of angels, and in particular from the "Spiritual Conversations" of St. Macarius the Great: “Every creature: both an angel, and a soul, and a demon, by its own nature, is a body, because, although they are refined, nevertheless, in their essence, according to their distinctive features and in the image, according to the refinement of their nature, they are bodies. thin, while ... our body is in its essence lean” (Macar. 4. 2). At the same time, Bishop Theophanes in the cited essay writes: “Their reality (angels. - M.I.) must certainly manifest itself somewhere. They exist somewhere, but do not occupy space” (p. 174). True, a little later he will say that angels, “not taking shape in space ... do not have outlines. Having no outline, they have no form” (ibid.). To exist somewhere and at the same time not to have outlines is perhaps the most difficult place in the ideas of St. Theophanes on the nature of angels. An indication of the location, although indefinite (“somewhere”), of angelic nature would have to suggest the presence of “shapes” in it, which in turn would open up the possibility of raising the question of some kind of corporality of angels, although not subordinate, on a fair basis. Ep. Theophanes, space, because space is a category not of the spiritual, but of the material world. However, St. Theophanes, contrary to the opinion of many Fathers of the Church, sees no possibility of raising such a question.
Angelic nature is not subject to the laws of physiology (Mt 22:30). And although the Book of Tobit says that the bride of Tobiah was “loved by a demon” (6. 15), this biblical text, according to interpreters (see: Lopukhin. Explanatory Bible. T. 3. S. 346), does not tell about carnal love demon, but about his diabolical hatred. Such hatred is manifested towards a person by evil spirits, called in ascetic literature "demons of fornication."
The opinion about the possibility of sexual relations between angels and people was spread among some fathers and teachers by Dr. Churches. He was followed by St. Justin (Apol. II 5), Clement of Alexandria (Strom. VI 1.10), Athenagoras (Legat. pro Christ. 24), Tertullian (De orat. 22; De cultu fem. 2) and others. In accordance with this opinion they interpreted, for example, the following biblical text: “When people began to multiply on earth, and daughters were born to them, then the sons of God saw the daughters of men, that they were beautiful, and took them as their wife, which one they chose ... time there were giants on earth, especially since the time when the sons of God began to go in to the daughters of men ... ”(Genesis 6. 1-2, 4). In this text, by "sons of God" they meant angels, since angels in Holy Scripture are indeed sometimes called "sons of God" (see, for example, Job 1.6). Such a rather strange idea of angels was inspired by pagan mythology, according to which the philosopher Plato, for example, produced heroes from the cohabitation of gods with people, as well as apocryphal literature (see the Book of Enoch and the Book of Jubilees). The Church Fathers, famous for their exegetical writings, St. John Chrysostom (In Gen. XXII), St. Ephraim the Syrian (In Gen. 6), bl. Theodoret (Rect. conf. 7), St. Cyril of Jerusalem, blzh. Jerome, bl. Augustine and a number of other exegetes under the "sons of God" mean the pious tribe of the "Sephites": when calculating the offspring of Seth in Genesis 4. 25, 26; 5. 1-3 the name of God was placed at the head of the tribe, under Enos the people of this tribe “began to call on the name of the Lord [God]” - the Sephites are presented, as it were, as “children of God” (Lopukhin. Explanatory Bible. Vol. 1 pp. 44-45, 39; Sylvester [Malevansky], Bishop Dogmatic Theology, vol. 3, part 1, pp. 165-166).
Since angels do not have physiological needs, they do not need material food. And although the manna, which the Jewish people ate during their stay in the wilderness, is called in the Psalter "angel's bread" (77.25), this expression should not be taken literally. Blzh. Theodoret believes that “angelic” bread (that is, manna) is called because “during the service of angels, manna was given. And the incorporeal nature has no need for food” (Creations, Part 1, p. 125). The same food is called "heavenly bread" (Ps 77:24), since it symbolized help from above, rendered to the people in difficult conditions his nomadic life. Not needing material food, the angels abide in blissful contemplation of God, “as far as it is possible for them,” writes St. John of Damascus, - and they have it with food ”(Exact presentation, p. 48).
“Angels ... in heaven always see the face of my Father in heaven” (Mt 18:10), Jesus Christ proclaimed, thus testifying to their special closeness to God. They directly partake of the Divine Light and constantly abide in the grace of God. The Lord Himself calls them "saints" (Matthew 25:31). Angels, writes St. John of Damascus, “hardly inclined to evil, although not unshakable; but now they are even unshakable - not by nature, but by grace and by attachment to the good alone ”(Exact presentation, p. 48). They reached this state of their nature on the paths of serving God and voluntarily fulfilling His will. Being in this state, they rejoice at the repentance of every sinner and his return to God (Luke 15:10).
The possibilities of the angelic nature are limited. And although it surpasses human nature “in strength and strength” (2 Peter 2.11) and allows you to perform unusual actions (in one night an angel destroyed the entire army of the Assyrians (2 Kings 19.35), and at the resurrection of Jesus Christ “there was a great earthquake, for the angel of the Lord, who came down from heaven, came and rolled away the stone from the door of the tomb and sat on it, his appearance was like lightning, and his clothes were as white as snow” (Mt 28:2-3), yet the angels do not comprehend Divine essence, which only God Himself knows (1 Cor 2.11; compare, for example: “Seraphim ... covering their imaginary faces with their upper wings, their lower legs, and flying on both sides, marking this image, as the God-bearing interpreted fathers, that there is no possibility for any created nature, even if it was the nearest, to comprehend any of the hidden and incomprehensible mysteries of the infinitely highest Divine and blessed nature "- Maximus the Greek, St. Creation. Part 2. S. 183) , and may not even know the future if it is not revealed to them then God. The angels do not know the time of the Second Coming of Jesus Christ (Mk 13:32). The redemption of the human race, accomplished by the Savior, is for them a mystery into which they wish to penetrate (1 Peter 1:12), and the comprehension of this mystery is accomplished by them “through the Church” (Eph 3:9-10). Summarizing the noted biblical evidence, ep. Theophan the Recluse remarks: “Angels, in the blessed contemplation of the Divine Being, of course, know many of the secrets of the wisdom of God, but not all, but (only those) that are revealed to them. The plans of the wisdom of God in world government and redemption in God are hidden and revealed to the angels, since this is necessary for the fulfillment of the commands given to them. Many of them, especially the hidden causes, further goals and how things will be after the plans are carried out, remain hidden from them. They learn this already from the events themselves. Events reveal to them the mysteries underlying them” (Interpretation of the Epistle of St. Apostle Paul to the Ephesians. M., 1893, p. 221). The progress of angels in knowledge occurs simultaneously with their progress in spiritual life. “All created beings,” writes St. John of the Ladder - received from the Creator the order of being and the beginning, and for some the end is destined, but the end of virtue is infinite ... and angels ... do not remain without progress, but always receive glory for glory and reason for reason ”(John, St. Ladder, Serg. P., 1908, p. 203).
number of angels. There is an innumerable number of angels, as the Holy Scripture repeatedly testifies (Dan 7.10; Rev. 5.11; Mt 26.53; Lk 2.13; Heb 12.22, etc.). St. John Chrysostom is convinced that there are “myriads of myriads of angels, thousands of thousands of archangels, thrones, dominions, principles and authorities, countless hosts of incorporeal forces and their inscrutable generations” (Contr. Anom. II 4). St. Cyril of Jerusalem, comparing the number of inhabitants of the earthly world with the heavenly world, notes: “The inhabited earth is, as it were, a point in the midst of this single sky. And the sky that surrounds the earth has as many inhabitants as its breadth. The heavens of heavens are inhabited by an incomparably greater number. If it is written “Thousands of thousands served Him, and darkness by that stood before Him” (Dan 7:10), it is not because it is precisely the number, but because the Prophet could not even say a greater number” (Catech. XV 24), which, according to the Areopagitics, "exceeds the small and insufficient account of the numbers we use" (CH XIV). When comparing the number of people and angels, some Church Fathers (St. Cyril of Jerusalem, St. Gregory of Nyssa, St. Gregory the Great (Devoslov) resorted to the parable of the Savior about the sheep (Lk 15. 3-7; see The Lost Sheep), from which they concluded that 99 sheep that did not get lost symbolize the number of angels, and one lost sheep symbolizes the number of people.
Many angelic names, faces and ranks remain unknown to people in their earthly life and can be revealed to them only after their death. “There are undoubtedly other forces,” writes St. John Chrysostom - whom we do not know by name ... There are, of course, angels and archangels, thrones and dominions, principles and authorities, but they are not the only ones who make up all the inhabitants of heaven; they are whole ... innumerable generations, which no word can depict. And how can it be seen that there are more forces than those mentioned above, and that there are forces whose names we do not know? Paul, having said this, also mentions this when he speaks of Christ: He seated Him above all principality and authority, and power, and dominion, and every name that is called not only in this world, but also in the world to come (Eph 1.21) . You see that there are some names that will be known there, but which are now unknown” (Contr. Anom. IV 2).
heavenly hierarchy. The heavenly forces make up the “angelic cathedral” (the meritor at the liturgy of St. Basil the Great), and people make up the “human race” (Ibid.). “Therefore,” notes V. N. Lossky, “the unity of the angelic world is completely different from our unity. One can speak of the “human race,” that is, of innumerable individuals who have the same nature. But angels, who are also personal beings, do not have the unity of nature. Each of them is a separate nature, a separate intelligible world. Consequently, their unity is not organic ... (but. - M. I.) harmonic ”(Dogmatic Theology, pp. 161-162).
The "harmonic" unity of angels is based on the hierarchical principle. Ap. Paul (Eph 1:21; Col 1:16) and many Fathers and Doctors of the Church. The structure of the "heavenly hierarchy" is described in detail in the Areopagitics: the angelic hierarchy consists of 3 triads: 1. seraphim, cherubim, thrones; 2. domination, strength, power; 3. beginnings, archangels, angels (CH VI 2).
The Areopagitics emphasizes the symbolic nature of the hierarchy of the spiritual world, for “how many ranks of celestial beings, what they are and how they perform the secrets of the hierarchy, God alone, the Culprit of their hierarchy, knows exactly” (CH VI 1). The structure of the heavenly hierarchy cannot be expressed only in numerical ratios, and only an arithmetic (numerical) approach to it is unacceptable. The triadic construction of the angelic world symbolizes its perfect order and harmony. It indicates that harmony and order in this world are not accidental; at their core they have the Divine Unity, which itself is expressed through the numerical ratio of the One and the Trinity. The Divine Unity is identical to the Trinity, therefore, all existing plurality, including the plurality of the angelic world, bears the stamp of both unity and trinity. The unit determines the unified character of the entire celestial hierarchy, and the principle of the trinity is reflected in the triadic construction of the hierarchical levels. However, neither the unit, nor the trinity, nor the c.-l. another number is not able to adequately express the mystery of Divine creation, therefore the number used by the author of the Areopagitic when describing the heavenly hierarchy is symbolic.
The names of the heavenly hierarchy are also symbolic. They denote the god-like properties of the angels included in each triad. So, seraphim (Heb. - burning, flaming) are distinguished by a fiery love for God and have a luminous power that can cast out the darkness of sin and give rise to zeal for the glory of God. Cherubim (Heb. - presumably chariots) are the mysterious chariot of the Lord of hosts, on which, as the Holy Scripture repeatedly testifies, the Almighty "sits" (Ps 79.2; 98.1; 1 Sam. 4.4; 2 Sam. 6.2; Ezek 1.4-26), and fulfill Divine commands (for example, the cherub was appointed "to guard the way to the tree of life" (Genesis 3.24). Thrones are distinguished by their immutability and immutability in the perception of Divine light; they open themselves to Divine insights. in hymnography they are called "reasonable thrones" on which God "rests" (stichera on "Lord, I cried" on the feast of the Nativity of the Virgin). Dominations are always directed towards the "Lord of Lords"; they are constant in their freedom and are not subject to any tyrannical inclinations. angels "by forces" means the irresistible courage imparted by them, which is reflected in all their god-like actions. Forces are carriers of the image of the Almighty God, and they tend to communicate Divine power to lower beings. by means of the power they have received, they establish a worldly spiritual dominion and symbolically show by their service the nature of true power, which is expressed not in domination, but in love. The name of the angels included in the lower triad - the beginnings (bosses) - comes from their appeal to the Beginningless Beginning and their ability to express Him in the world order of commanding forces. Archangels carry out invisible guidance in the spiritual world, preserve its unity and reveal to people the secrets of God's economy. Several personal names of the archangels are known: Michael and Gabriel are mentioned in the canonical biblical books; Raphael, Uriel, Salafiel and Jeremiel - in non-canonical books; Jehudiel and Barahiel are kept in church tradition.
Angels complete the structure of the heavenly hierarchy; through them the Divine grace-filled light descends to the earth. They are distinguished by a special closeness to people (see Guardian Angel).
In the Areopagitic system, all 3 triads are in strict subordination. Therefore, the angels occupying a lower position in it can communicate with God and receive grace gifts from Him only through higher angels. Accordingly, a person can directly communicate only with the last rank of angels of the 3rd triad. The rigidly fixed principle of hierarchical mediation is what is most vulnerable in the celestial hierarchy of the "Areopagitic". “Old Testament angelology,” remarks Protopresv. John Meyendorff is complex and does not fit into the hierarchy of Dionysius. So, for example, the seraphim in the Book of the prophet Isaiah is a direct messenger of God. The Church honors the Archangel Michael as the head of the heavenly host ... however, in the system of Dionysius, the archangel rank is one of the lowest in the heavenly hierarchy ”(Meiendorf I., archpriest. Introduction to patristic theology. N.-J., 1985. P. 291).
In contrast to the author of the Areopagitic, some Fathers and Doctors of the Church give other orders of enumeration of the angelic hierarchy and even other names of the angelic ranks, although in most cases the number of steps in the heavenly hierarchy is also 9. In the 8th ch. The Apostolic decrees (Apostle Decree, p. 269, 274) contain 2 lists of the ranks of the spiritual world. Both in the 1st and in the 2nd, a sequence of the heavenly hierarchy is given, different from that given in the Areopagitica. In addition, in the 1st description, along with the already known 9 names, there is the 10th - “eternal army”. According to interpreters, it is used not as the name of a separate hierarchical level, but as common name for many (or all) ranks. In the 2nd version of the heavenly hierarchy, the Decrees omit “dominations” and instead of “eternal hosts” include “ages” (Greek. aiones- aeons) and "hosts" as separate names. In the 7th ch. Decrees the order of hierarchical degrees opens with an army of angels and intelligent spirits (p. 231), followed by already known names.
Before proceeding to describe the hierarchical levels of the spiritual world, St. Gregory the Theologian points out that this world is so mysterious and incomprehensible that its description causes "circling in the word" (Sermo 28). The human mind is in awe when it comes to the "heavenly beauties" of the intelligent hierarchy. The order in which the saint sets out the angelic hierarchical levels and even some of the names of the angelic ranks is very peculiar: angels, archangels, thrones, dominions, principles, authorities, lordships, ascensions, smart forces (Ibidem). The last 3 names seem to refer to cherubim, seraphim and heavenly powers.
The veneration of angels. In the history of Dr. There have been instances in the Church when the veneration of angels has been elevated to the category of idolatry. They were already known. Paul (Col 2:18-19). The opponents of the apostle, apparently, were the emerging Gnostics, with whom the holy fathers of the 2nd-4th centuries had to fight. In the commentary on the 35th right. Laodike. The Council noted that those who allowed such forms of idolatry did not pray to "God and Christ, but only to angels, as if they were the creators and rulers of the world." The indicated rule condemns such an image of veneration of angels, and anathematizes worshipers - idolaters (see also Angelites).
The Orthodox Church, as opposed to the Protestant. denominations that forbade prayerful appeal to angels, commands to honor them in the same way as holy people are revered in the Church, and to have a prayer connection with them as with the servants of the Holy Trinity. The feast in honor of the angels the Church celebrates on November 8. and honors their memory every Monday.
Literature: areop. CH; Parvov A., priest. On the beneficent attitude of the holy angels to the human race // Wanderer. 1863. No. 11; Matveevsky P., priest. Opinions of the Holy Fathers and Teachers of the Church on the Nature of Spirits // Ibid. 1864. No. 11; Ignatius (Bryanchaninov), bishop. Word about death // Collected. op. M., 1868. M., 1991. T. 3; Macarius. Orthodox dogmatic theology. T. 1. S. 379-401, 537-561; Bareille G. Le culte des anges a l epoque des Peres de l eglise // Revue Thomiste. P., 1900. T. 8. P. 41-49; Glagolev A. The Old Testament Biblical Teaching about Angels. K., 1900; Hackspill L. L angelologie juive a l epoque neo-testamentaire // RB. 1902. T. 11. P. 527-550; Feofan (Govorov), bishop. The soul and the angel are not the body, but the spirit. M., 1913; Danielou J. Les anges et leurs mission d apres les Peres de l eglise. P., 1952; Roques R. Introduction // Denys L Areopagite. La Hierarchie Celeste. P., 1958. P. I-XCV; idem. L Univers dionysien: Structure hierarchique du monde selon le Pseudo-Denys. P., 1983; Lossky V. La notion des "analogies" chez Denys le Pseudo-Areopagite // Vision de Dieu. Neuchtel, 1962; Cazelles H. Fondement bibliques de la theologie des anges // Revue Thomiste. Toulouse, 1990. No. 2. Vol. 98. P. 181-194; Bonnet J. Les anges dans le juda?sme et le christianisme. Roanne, 1993.
M. S. Ivanov
Hymnography. Angels are often mentioned in hymnographic (chants) and euchological (prayers) liturgical texts. The Typikons currently used in the Russian Orthodox Church and the Greek Churches indicate several commemorations of archangels and angels: the miracle of the Archangel Michael in Khonekh - September 6, the Cathedral of the Archangel Michael and other incorporeal Heavenly Forces - November 8, the Cathedral of the Archangel Gabriel - March 26 (on other . day after the Annunciation) and July 13 (apparently, in memory of the consecration of the temple in the name of the Archangel Gabriel in Constantinople in the 9th century). According to the Jerusalem Canon of the 7th c. (see Jerusalem Liturgy), the memory of the archangels Michael and Gabriel was celebrated on November 14; in the Alexandrian Church - on one of the days of 12, 13 or 14 November. The main memory is November 8, it was included in the ancient Vost. The church was already at an early stage of its formation (Sergius (Spassky). Months. T. 2. C. 348) and then was regularly recorded in various cathedral (Jerusalem and K-Polish) and monastic charters, as well as in liturgical books of the Studio and Jerusalem editions (see Michael, archangel; section "Hymnography").
The memory of the disembodied Heavenly Powers is also noted in the Oktoech system, where it is the 2nd liturgical theme of Monday. Among the texts of Monday in all 8 voices, 3 stichera are dedicated to them on the Lord crying out (the 2nd cycle of stichera), the canon of Matins, usually attributed to Theophanes, the troparion on the blessed. Acrostics of the canons: “The first singing to the angels” (1st voice), “I sing praise to the face of the angels” (2nd voice), “I create the third singing incorporeal” (3rd voice), “The fifth singing to the angels” (5th voice), “The sixth is clever singing” (6th voice), “The incorporeal praise of the seventh burden” (7th voice). At the liturgy of Monday (during the everyday service), the “daytime” troparion (Archistratisi of Heavenly hosts) and kontakion (God’s Archangels; also used at compline and pictorial) of the incorporeal Heavenly Powers are sung, angels are mentioned in the luminary of matins (Heaven by stars), in the prokeimenon, alleluia and communion of the liturgy, etc. (Krasheninnikova O. A. On the history of the formation of Oktoikh’s weekly memories // BT. Sat. 32. P. 260-268).
In addition to the sequences and texts included in the printed liturgical books, according to unpublished Greek manuscripts of the 11th-15th centuries, stored in the libraries of the Christian East, 23 canons are known to the angels of the hymnographers Joseph, Theophanes, St. John Mauropod, Euthymius, Joachim, John the Angel, Herman, Abraham, Protospafarius of Antioch (Tameon. N 186-208. S. 82-88). An akathist to Archangel Michael of Constantinople Patriarch Isidore I Buhiras (1341-1349) and an akathist (ed. 1855), borrowed from Uniate practice and edited by the archbishop, are known. Kherson Innokenty (Borisov).
Hymnographic and euchological texts mention angels in their relation to God: the Lord is called the God of angels - “God and Lord of hosts” (prayer of the 6th hour), they are standing before Him - “thousands of archangels and darkness of angels, and cherubim and seraphim, six-crylatia , multi-eyed, towering feathers ”(anaphora of the liturgy of St. John Chrysostom), serve Him and sing Him.
According to hymnographic works, angels were witnesses and participants in many events described in Old Testament and the New Testament. Examples from the hymnography of the holidays of the Christological cycle: “today the angels of the Child who is born divinely glorify” (verse on the 50th psalm of Matins of the Nativity of Christ), “let the face of an angel marvel at miracles ... Even as the heavenly powers tremble, now the elders embrace the hands” (sedalon according to 1st verse of Matins of the Presentation of the Lord), etc.
Angels sing Holy Mother of God, “The most honest cherubim and the most glorious seraphim without comparison” (irmos of the 9th song of the triode of Good Friday), and participate in the events of Her life.
Angels take a direct part in worship - “Angels rejoice in heaven, and people rejoice on earth” (stichera at the litia of Vespers of the Exaltation of the Cross of the Lord); pray for people to God; angels are asked to intercede before the Lord.
Monasticism is called an angelic image (see Schema), this juxtaposition permeates all the monastic vows, therefore the saints in liturgical poetry are metaphorically compared with angels - “angelic father, thou hast lived: with the angels thy spirit rejoices” (troparion of the 8th song of the canon of Matins of the Common services to the reverend). The clergy are also likened to angels: “the earthly priests serving the Lord are like the mental servants of the incorporeal and higher powers” (German, St. Legend. 6). People who reached holiness received the gift of seeing angels - “Christ the Lord in the temple from the archangels and angels to see the angels” (stichera on the verse of the service of St. Seraphim of Sarov).
Songs sung by angels to God (“angelic songs”) are extremely widely used in worship - “Holy, Holy, Holy” (Is 6.3) and “Glory to God in the highest, and on earth peace, good will towards men” (Lk 2. 14). The 1st (“Thrice Holy Song”) is used either directly - in the anaphoras of most liturgies (see Sanctus), in the hymn “To You, God, we praise”, in the trinitarian songs of Matins and Midnight Office, - or in the form of the Trisagion (“Holy God, Strong Holy, Holy Immortal, have mercy on us”), which is read or sung during almost all services of the Orthodox Church; The 2nd ode serves as the opening verse of Matins and Liturgy, and is part of the morning doxology (see Great Doxology, Glory to God in the highest). Both songs are often quoted in hymnographic texts.
A. Yu. Nikiforova
Iconography. In early Christian art, several types of iconography of angels are known, dating back to the ancient images of winged geniuses, erotes, Nike. One of the earliest depictions of an angel is shown in the Annunciation scene in Priscilla's catacombs in Rome, ser. 3rd century - a young man in a white tunic and pallium, wingless. In the IV century. a similar type of angel, depicted without wings, is quite stable and is found in the paintings of the catacombs on biblical subjects: “The Appearance of the Three Angels to Abraham”, “The Appearance of the Angel to Balaam” and “The Vision of the Ladder to Jacob” in the catacombs on Via Latina in Rome, ser. IV century; "Tobias and the Angel" in the catacombs on Vigno Massimo, ser. IV century; also in the scene of the heavenly Meal in the tomb of Vincent and Vibia on the Via Appia in Rome, beginning. 4th century and on a sarcophagus in the church of San Sebastiano in Rome, 4th century BC. (on the last angel - a middle-aged man with a beard).
The winged angel (the symbol of the Evangelist Matthew) was first depicted on the mosaic of the conch of the apse in the Basilica of Santa Pudenziana in Rome, con. 4th century
Both types of angels, winged and wingless, are represented in the church of Santa Maria Maggiore in Rome, 432-440. (in the composition on the triumphal arch - winged, in the nave in the scene "Hospitality of Abraham" - wingless) and the Church of San Vitale in Ravenna, ca. 547 (on the triumphal arch, the angels carrying the cross in the medallion are winged, in the presbytery in the scene “Hospitality of Abraham” are wingless).
From the 5th century angels are depicted, as a rule, winged, with halos, in white tunics with claves and white palliums, in light Roman sandals. They are represented on the sides of the Virgin and Child (mosaic of the Church of Sant'Apollinare Nuovo in Ravenna, before 526), supporting a mandorla (Rabbula Gospel, 586 (Laurent. Plut. 1. Cod. 56)) or a medallion depicting Jesus Christ (imp. diptych (Barberini), late V-early VI century (Louvre Paris)), cross (diptych of St. Lupicin, VI century (National Library Paris), lamb Ravenna), a medallion with a monogram of the name of Jesus Christ (sarcophagus, c. 400 (Archaeological Museum, Istanbul)).
As archangels of the heavenly host, angels can be depicted in military attire - in a chiton and a cloak with a tavlion (mosaic of the triumphal arch of the Church of Sant'Apollinare in Classe in Ravenna, 6th century). From the 7th century there are images of angels in lorat robes (in dalmatic and lore), in boots embroidered with gold and stones, with a labarum in their hand (the Church of the Assumption of the Virgin in Nicaea, VII century). This type of image, where angels, dressed in the clothes of the courtiers of the Byzantine imperial court, appear as the guards of the King of Heaven, is widely used in the post-iconoclastic era. Starting from the XI century. in liturgical compositions, angels are presented as deacons celebrating Jesus Christ (painting of the apse of the Church of St. Sophia in Ohrid (Macedonia), 40s of the 11th century), so, in the scenes of the Eucharist, the Service of the Holy Fathers, the Heavenly Liturgy, the Great Entrance, the angels are dressed in diaconal clothes, they hold bowls, ripids, censers, candles, and covers in their hands. In the XIII-XIV centuries. the image of angels in military armor (in armor) becomes widespread (the icon “The Appearance of the Archangel Michael to Joshua”, XIII century (GMMK)). At the same time, an image of an angel in monastic robes appears, based on an episode from the Life of St. Pachomy the Great. Subsequently, an angel in the form of a monk is included in the compositions "The Last Judgment" (the icon "The Last Judgment", XVI century (TG)) and "The Creation of Angels" (the icon "The Trinity in Being", XVI century (SIHM)). Sophia the Wisdom of God and Christ the Angel of the Great Council are depicted in the form of an angel. In the late medieval period, the iconography of the "Cathedral of Angelic Forces" was widespread, representing the unity of angels under the leadership of the archangels Michael and Gabriel for protection. God's Throne. In icons of the “It is worthy to eat” type, hosts of angels in various robes symbolize the Powers of Heaven. In con. 17th century in Russian art, the image of a guardian angel is spreading.
Angels are depicted in Old Testament scenes, in theophanic visions, and are included in the compositions of the Proto-Gospel cycle, the Twelve Feasts. As a rule, images of angels are accompanied by the inscription "Angel of the Lord" or "Angels of the Lord".
The clothes of angels have a symbolic meaning. According to the Areopagitics, “light and fire-like” clothing means “Godlikeness and the power to illuminate according to their condition in heaven” (CH XV 4). Claves and tavlions emphasize the significance of the rank occupied by angels in the heavenly hierarchy. The freely flowing ends of headbands-toroks (rumors) testify to the purpose of angels to hear the will of God. The attributes accompanying the angelic images are labarums with the words of the Trisagion song written on them, and mirrors - transparent balls-spheres through which angels, not daring to look at God, contemplate His reflection. The name of God (IC XC) is usually written on the mirrors, the Eternal Infant Emmanuel or the Calvary cross is depicted. Wands mean "royal and domineering dignity and the direct fulfillment of everything" (CH XV 5). Staffs are a sign that angels are messengers of God. In their hands they can also hold measures, scrolls, crowns, torches, instruments of passion, a medallion with the image of Christ Immanuel (in the composition “The Cathedral of the Incorporeal Heavenly Powers”).
Literature: Anges // DACL. P., 1908. T. 1, 2; Van Drival E. L iconographie des anges // Revue de l art chretiene. P.; Lille. T. 9. P. 337-352; T. 10. P. 425-436.
E.P.I.
The celebration of the Council of the Archangel Michael of God and other incorporeal Heavenly Forces was established at the beginning of the 4th century at the Local Council of Laodicea, which was several years before the First Ecumenical Council. Even in apostolic times, a false doctrine about angels was spread. Heretics appeared among Christians who worshiped Angels as gods and taught that the visible world was created not by God, but by Angels, revering them above Christ. The Council of Laodicea condemned and rejected the heretical worship of angels as creators and rulers of the world and approved the Orthodox veneration of them as servants of God, guardians of the human race. It was ordered to celebrate the Cathedral of the Archangel Michael and other Heavenly Forces on November 8, according to the old style (November 21, according to the new one).
The date of the celebration was not chosen by chance. November is the 9th month after March, which is considered the first month after the creation of the world. In commemoration of the 9 angelic ranks, it is in November - the 9th month - that the feast of the Angels is established. The 8th number indicates the day of the Last Judgment, in which the Angels will take a direct part. It is they who will testify at the Judgment about our life and deeds - righteous or unrighteous. The Holy Fathers call the Day of the Last Judgment the eighth day. Time is measured in weeks (weeks). The 8th day will be the last day of the world, the day of the Last Judgment, and then “The Son of Man will come in His glory, and all the holy angels with Him”(Matthew 25:31).
angelic world
Modern science is searching for intelligent beings in distant galaxies, while the other world is much closer to man. The phenomena of spiritual beings in our material world have been known for a long time, but, as a rule, a person far from the Church either completely rejects the possibility of the influence of the spiritual world on our lives, or imagines this influence in a distorted form.
Parallel to the physical world there is a spiritual world. These are spiritual beings with independent will, intelligence and capabilities that are incomparable to those of a person.
Angels for many people have long passed into the world of myths and fantasies. Today, images of them with chubby baby faces and little wings adorn shop windows during the Christmas holidays. In the minds of people, an untrue image of an Angel, a “Cupid”, has formed. However, Angels are real celestial beings that play an important role both in our lives and in world history.
Even before the creation of the visible world and man, God created the invisible world and angels. From the point of view of human perception, Angels are invisible, incorporeal beings, but in fact they have a "fire-like" body - thinner than matter known to us. They are immortal, unchanging, they have the form in which they were originally created by God (they did not have a period of infancy). The nature of Angels is spiritual, they have no gender and do not need material food and rest. They move at great speed, and although they are not omnipresent, but limited by space (being in the sky, they cannot be on the ground at the same time), their limitedness has nothing to do with earthly human limitations: walls, doors, locks cannot prevent them. The abilities and strength of Angels are very great and significantly exceed human ones: they know much more than people about God, His will, His creatures, the spiritual world, people themselves and other earthly creatures.
The fall of the morning star
The whole angelic world was endowed with great perfections and gifts. Angels, just like people, have a mind and their mind is much more perfect than a human one. Angels are eternal.
Angels, like humans, had free will. They could abuse this free will and fall into sin.
This happened to one of the most powerful, beautiful, talented and close to God supreme angels - Dennitsa, who discovered in himself a source of evil and pride and rebelled against his Creator. Satan was created by an angel in the rank of a cherub; he was “the seal of perfection, the fullness of wisdom and the crown of beauty”, lived in Eden among the “fiery stones”, but became proud (Ezek.28:17) and wished to be equal to God (Is.14:13-14). He rebelled against God and in his madness planned to overthrow the eternal Throne and himself reign in the place of God.
The spiritual world shook and some of the angels followed Dennitsa, turning into demons.
Then the leader of the Forces of Heaven, Archangel Michael, gathered around him the legions of Angels who remained faithful to God and said: "No one is like God!", - making this call to all the angels. With these words, he showed that he recognizes only one single God, the Creator and Ruler of the entire universe.
The struggle was difficult, for Dennitsa was endowed with great perfections. But the forces of good won, and Dennitsa was overthrown from heaven with all his followers to the underworld. And Archangel Michael established himself as the leader of the entire angelic world, faithful to God.
Since then, the sword has been in the hands of the archangel, because Satan, cast out from heaven, does not calm down. The fallen angels were prevented from penetrating into the higher regions of the universe and, therefore, they directed all their anger at people, and first of all at those who believe in God.
Angelic hierarchy
The number of Angels is incalculable, there are much more of them than all people, and they are all divided into ranks. Each rank carries a special service and has its own name. All ranks of the Heavenly Forces bear the common name of Angels - in essence of their service. The Lord reveals His will to the highest Angels, and they, in turn, enlighten the rest.
The ranks of the Angels are divided into three hierarchies - the highest, the middle and the lowest.
Each hierarchy is made up of three ranks.
The top hierarchy includes: Seraphim, Cherubim and Thrones.
seraphim(“Flaming”, “Fiery”) (Is. 6:2-3) - six-winged angels who are closest to the Most Holy Trinity. They burn with love for God and incite others to it.
Cherubim(“intercessors”, “minds, “spreaders of knowledge” (Gen 3:24; Eze 10; Ps 17:11) are four-winged and four-faced angels. Their name means: an outpouring of wisdom, enlightenment, for through them, shining with the light of God-knowledge and understanding the mysteries of God, wisdom and enlightenment are sent down for true knowledge of God.
Thrones(Col. 1:16, Eze 1:15-21; 10:1-17) - God-bearing angels by grace. They serve the justice of God. On them the Lord sits as on a throne and pronounces His Judgment.
The average angelic hierarchy is made up of three ranks: Dominions, Forces and Powers.
dominance(Col. 1:16) rule over the subsequent ranks of Angels. They instruct earthly rulers appointed by God in wise management. Dominions are taught to control feelings, to tame sinful desires, to enslave the flesh to the spirit, to dominate one's will, to overcome temptations.
Forces(1 Pet. 3:22; Rom. 8:38; Eph. 1:21) do the will of God. They work miracles and send down the grace of wonderworking and clairvoyance to the saints of God. Forces help people in bearing obediences, strengthen them in patience, bestow spiritual strength and courage.
Authorities(1 Peter 3:22; Col. 1:16) have the power to tame the power of the devil. They repel demonic temptations from people, affirm ascetics, protect them, and help people in the fight against evil thoughts.
The lower hierarchy includes three ranks: Beginnings, Archangels and Angels.
Beginnings(Rom. 8:38; Eph. 1:21; Col. 1:16) rule over the lower angels, directing them to the fulfillment of Divine commands. They are entrusted with managing the universe, protecting countries, peoples, tribes. The Principles instruct people to give each one the honor due to his rank. Leaders are taught to perform official duties not for the sake of personal glory and benefits, but for the honor of God and the benefit of their neighbors.
Archangels(1 Thess.4:16) - heavenly teachers, teach people how to act in life, preach the great and glorious gospel, reveal the secrets of faith, prophecy and understanding of the will of God, strengthen the holy faith in people, enlightening their minds with the light of the Holy Gospel.
Angels(1 Peter 3:22) are closest to people. They proclaim the intentions of God, instruct people to a virtuous and holy life. They keep believers, keep from falling, raise the fallen, never leave us and are always ready to help if we wish.
Above all nine ranks, the Lord placed the holy Archangel Michael (his name in Hebrew is “who is like God”) (Rev. 12: 7) - a faithful servant of God, for he cast down from Heaven a proud day-stand with other fallen spirits. And to the rest of the Angelic Forces, he exclaimed: “Let's hear! Let us become kind before our Creator and do not think of what is displeasing to God!”
Archangels
God gave names to all Angels. The rank of Archangels is most known to people. Translated from Greek, "Archangel" means "head of the angel." In the Orthodox Church, eight Archangels are revered.
On the icons, the Archangels are depicted in accordance with the nature of their ministry.
Michael(his name means “Who is like God”) - is depicted trampling the devil underfoot, holding a green date branch in his left hand, in his right hand - a spear with a white banner (sometimes a flaming sword), on which a scarlet cross is inscribed.
Gabriel("The Power of God") - the herald and minister of Divine omnipotence (Dan. 8:16; Luke 1:26); depicted with a branch of paradise, brought by him to the Blessed Virgin, or with a luminous lantern in his right hand and a jasper mirror in his left.
Raphael("God's help, healing") - a powerful healer of both people and animals (Tov. 3:16; Tov. 12:15); holds a vessel with healing potions in his left hand, and with his right hand leads Tobias carrying a fish.
Uriel(“Fire and light of God”) - dominates the heavenly bodies, enlightener (3 Ezra. 5: 20); in the raised right hand - a naked sword at chest level, in the lowered left hand - "fiery flame".
Selaphiel(“Prayer to God”) - a prayer book of God, always praying to God for people and encouraging people to pray, a prayer book for the salvation and health of people (3 Ezra 5, 16); depicted in a prayer position, looking down, arms folded across his chest.
Yehudiel(“Praise be to God”) - the patron of all who work hard, is an adviser and protector of all who work for the glory of the Lord, in particular kings, judges and other leadership positions (his name is known only from legend, in the Bible and in the Gospel it is not meets); He is depicted holding a golden crown in his right hand, as a reward from God for useful and pious labors to holy people, and in his left hand a scourge of three black ropes with three ends, as a punishment for sinners for being lazy in pious labors.
Barahiel("Blessing of God") - a distributor of God's blessing for good deeds, asking people for God's mercy (his name is known from a mention in the apocryphal book of Enoch (3 Enoch 14:17); on his clothes are many pink flowers.
Jeremiel("exaltation to God, the height of God") - is sent to a person to facilitate his return to God (3 Ezra. 4, 36); depicted holding a balance in his hand.
Archangel Michael is the main Archangel and one of the most revered biblical characters.
According to Church tradition, captured in the service of the Archangel Michael, he took part in many Old Testament events.
When the Israelites left Egypt, he led them in the form of a pillar of cloud by day and a pillar of fire by night. Through him, the Power of the Lord appeared, destroying the Egyptians and Pharaoh, who were persecuting the Israelites. Archangel Michael defended Israel in all disasters.
He appeared to Joshua and revealed the will of the Lord to take Jericho (Joshua 5:13-16). The power of the great Archangel of God appeared in the destruction of 185 thousand soldiers of the Assyrian king Sennacherib (2 Kings 19:35), in the defeat of the wicked leader Antiochus Iliodor and in the protection from fire of the three holy youths - Ananias, Azarias and Misail, who were thrown into the furnace to be burned for refusal worship an idol. (Dan. 3, 92 - 95).
By the will of God, the Archangel transferred the prophet Habakkuk from Judea to Babylon in order to give food to Daniel, who was imprisoned in the den with lions (kontakion of the akathist, 8). Archangel Michael forbade the devil to reveal to the Jews the body of the holy prophet Moses for deification (Jude 1:9).
The Holy Archangel Michael showed his strength when he miraculously saved a boy thrown into the sea by robbers with a stone around his neck off the coast of Athos (Paterik of Athos).
Since ancient times, Archangel Michael has been known for his miracles. This is a saint especially revered in Rus'. Archangel Michael is the spiritual protector of Russia, the patron of a number of regiments and ships. The Holy Archangel Michael was the patron saint of such weapons as the engineering troops of the Russian army. His image was on the coat of arms of Kyiv, and Arkhangelsk was named after him. In veneration of the Archangel Michael, numerous churches were built in Russia, including the Archangel Cathedral of the Moscow Kremlin, his sculpture crowns the Pillar of Alexandria in St. Petersburg.
Orthodox Christians believe that the Archangel Michael, the glorious conqueror of the devil (“the daylight”), will not leave any Christian soul, which, after its departure from the body, undergoes air ordeals.
guardian angels
Satan with his servants takes up arms against people faithful to God, trying to push away from God and spiritually destroy every one of God's great heritage - the human race. And to help in this fierce struggle, a kind Guardian Angel is assigned to each of us.
Every Christian has a Guardian Angel, with whom he unites during the Sacrament of Holy Baptism, and who is invisibly with a person throughout his life. The task of the Guardian Angel is to contribute to the salvation of the ward. They protect our souls and bodies, intercede for them during their earthly life, pray to God for them, do not leave them, finally, after death, and lead the souls of those who have ended their earthly life into eternity. Guardian Angels are our closest spiritual guides and patrons.
Angels appeared to people in real life in the form of people, in dreams and visions they were perceived by the power of a consciousness cleansed of passions in “true contemplation”.
We, sinful people, do not see them as the saints see them. The biographies of the saints say that many of them saw angels weeping at the entrance to those houses where the people guarded by them indulged in a frenzy of passions. If we remember how at this time the mournful angels with tears pray to God for mercy on those people for whom Christ shed his blood and who again crucify Christ with their deeds, if we think about what dangers we are surrounded on all sides, we will understand how we need such wonderful Guardians then.
According to the teaching of the Orthodox Church, a person cannot know the personal name of a particular guardian angel, since the angel is given to man by God and is invisible to man. Therefore, for each guardian angel, a separate day of his public remembrance is not assigned, but special days are set for honoring all heavenly powers, when all angelic powers are remembered. Such a common day of remembrance for all angels is November 8 (Julian style) / 21 (Gregorian) November - the Cathedral of the Archangel Michael of God and other incorporeal heavenly powers. It should be noted that the name day, or the day of the angel, despite its name, is not the day of the celebration of the guardian angel, but is the day of memory of the saint, whose name the (baptized) person bears. The Church calls to turn to the patronage and protection of angels privately, in home prayers.
In addition to personal guardian angels (assigned to each person), there are patron angels of cities and entire states. But they never quarrel, even if these states are at war with each other, but they pray to God to enlighten people and grant peace on earth.
The Fathers of the Church speak of Angels as co-workers with people. In the history and in the centuries-old experience of the Holy Church, their appearances occupy a very important place.
Fight for human souls
Every person is also hunted by demons who want to destroy his soul with the help of inspired fears, temptations and temptations. The spirits of malice have nothing to do where people already do what these spirits so desire: they betray God. Such people themselves voluntarily do their work. Their purpose is different. Their goal is to push away from God people who gravitate towards Him with their souls, people who know the sweetness of spiritual life, people who can glorify God with their lives and draw other souls to God. To crush the righteous, to bring him to temptation by a subtle temptation, to corrupt the soul, to bring it to despair - that is the aim of the enemy. The great ancient fathers of the Egyptian deserts, our Reverend Sergius and his follower, the great elder Seraphim of Sarov - all of them suffered fierce attacks. The demon appeared to them in all sorts of ways. It seemed to them that their cell was collapsing, they heard terrible laughter, a roar and a howl: "Get out of here." Satan raised the elder Seraphim to a height and threw him down.
Wherever a living hearth of faith, a flaming bonfire of grace, is ready to flare up, there the demon makes every effort to extinguish this bonfire. Demons (like Angels) have different abilities: some "specialize" in greed, others incite fornication, others - anger, fourth - vanity, etc.
In the heart of every person, there is an "invisible battle" between God and the devil. But almost always God does not personally appear to people, but trusts his angels (or holy people) to convey His will. Such an order has been established by God so that a greater number of individuals will be involved (and thus sanctified) in the providence of God, and so as not to violate the freedom of people who are not able to withstand the personal manifestation of God in all His glory.
In addition, the earthly Church with heavenly patrons offers special prayers for every Christian, and God has special care for him.
One day a priest came to Optina Elder Ambrose, who doubted the personal existence of spirits, but did not dare to express his doubts to the elder. Through his perspicacity, Father Ambrose saw these doubts without words and decided in practice to convince the priest of what he could not accept without evidence. Father Ambrose closed his eyes for several minutes, and then the priest saw that the whole air of the cell was filled to the point of cramping with terrible ghosts. He trembled all over and went cold.
There was no room for doubt. Father Ambrose then said to him:
I saw, father, - answered the priest.
And everything has been said.
The celebration of the Synod of the Archangel Michael of God and other disembodied Heavenly Powers on November 8 (old style) November 21, 2012 (new style) was established at the beginning of the 4th century at the Local Council of Laodicea, which was several years before the First Ecumenical Council. The Council of Laodicea condemned and rejected the heretical worship of angels as the creators and rulers of the world and approved the Orthodox veneration of them. A holiday is celebrated in November - the ninth month from March (from which the year began in ancient times) - in accordance with the number of 9 ranks of the Angels. The eighth day of the month points to the future Council of all the Powers of Heaven on the day of the Last Judgment of God, which the holy fathers call "the eighth day," for after this age, which goes by weeks of days, the "Oth Day" will come, and then "the Son of Man will come in His Glory and all the holy angels with him” (Matt. 25:31).
The Angelic ranks are divided into three hierarchies - the highest, the middle and the lowest. Each hierarchy is made up of three ranks. The higher hierarchy includes: Seraphim, Cherubim and Thrones. Closest to the Most Holy Trinity are the six-winged Seraphim (Flaming, Fiery) (Isaiah 6:2). They burn with love for God and incite others to it. After the Seraphim, the Lord will have many-eyed Cherubim (Genesis 3:24). Their name means: an outpouring of wisdom, enlightenment, because through them, shining with the light of the knowledge of God and the understanding of the mysteries of God, wisdom and enlightenment are sent down for true knowledge of God. Behind the Cherubim - God-bearing by the grace given to them for service, the Thrones (Col. 1, 16), mysteriously and incomprehensibly bearing God. They serve the justice of God. The average Angelic hierarchy is made up of three ranks: Dominions, Forces and Powers.
Dominions (Col. 1, 16) rule over the subsequent ranks of Angels. They instruct earthly rulers appointed by God in wise management. Dominions are taught to control feelings, to tame sinful desires, to enslave the flesh to the spirit, to dominate one's will, to overcome temptations.
Forces (1 Pet. 3:22) fulfill the will of God. They work miracles and send down the grace of wonderworking and clairvoyance to the saints of God. Forces help people in bearing obediences, strengthen them in patience, bestow spiritual strength and courage.
Authorities (1 Pet. 3:22; Col. 1:16) have the power to tame the power of the devil. They repel demonic temptations from people, affirm ascetics, protect them, and help people in the fight against evil thoughts. The lower hierarchy includes three ranks: Principals, Archangels and Angels.
The beginnings (Col. 1, 16) rule over the lower angels, directing them to the fulfillment of Divine commands. They are entrusted with managing the universe, protecting countries, peoples, tribes. The Principles instruct people to give each one the honor due to his rank. Leaders are taught to perform official duties not for the sake of personal glory and benefits, but for the honor of God and the benefit of their neighbors.
The archangels (1 Thess. 4:16) preach the great and glorious gospel, reveal the secrets of faith, prophecy and the understanding of the will of God, strengthen the holy faith in people, enlightening their minds with the light of the Holy Gospel.
Angels (1 Pet. 3:22) are closest to people. They proclaim the intentions of God, instruct people to a virtuous and holy life. They keep believers, keep from falling, raise the fallen, never leave us and are always ready to help if we wish.
All ranks of the Heavenly Forces bear the common name of Angels - in essence of their service. The Lord reveals His will to the highest Angels, and they, in turn, enlighten the rest.
Above all nine ranks, the Lord placed the holy Archangel Michael (his name in Hebrew is “who is like God”) - a faithful servant of God, for he cast down from Heaven a proud day-stand with other fallen spirits. And to the rest of the Angelic Forces, he exclaimed: “Let's hear! Let us become kind before our Creator and do not think of what is displeasing to God!” According to Church tradition, captured in the service of the Archangel Michael, he took part in many Old Testament events. When the Israelites left Egypt, he led them in the form of a pillar of cloud by day and a pillar of fire by night. Through him, the Power of the Lord appeared, destroying the Egyptians and Pharaoh, who were persecuting the Israelites. Archangel Michael defended Israel in all disasters. He appeared to Joshua and revealed the will of the Lord to take Jericho (Joshua 5:13-16). The power of the great Archangel of God appeared in the destruction of 185 thousand soldiers of the Assyrian king Sennacherib (2 Kings 19:35), in the defeat of the wicked leader Antiochus Iliodor and in the protection from fire of the three holy youths - Ananias, Azarias and Misail, who were thrown into the oven to be burned for refusal worship an idol (Dan. 3:92-95). By the will of God, the Archangel transferred the prophet Habakkuk from Judea to Babylon in order to give food to Daniel, who was imprisoned in the den with lions (kontakion of the akathist, 8). Archangel Michael forbade the devil to reveal to the Jews the body of the holy prophet Moses for deification (Jude 1:9).
The Holy Archangel Michael showed his strength when he miraculously saved a youth thrown into the sea by robbers with a stone around his neck off the coast of Athos (Athos Paterik).
Since ancient times, the Archangel Michael in Rus' has been glorified by his miracles. In the Volokolamsk Patericon, the story of the Monk Pafnuty Borovsky is given from the words of the Tatar Baskaks about the miraculous salvation of Novgorod the Great: and go to the New City and God and the Most Pure Mother of God covered it with the appearance of Michael the Archangel, and forbid him to go to him. He went to the Lithuanian castles and came to Kyiv and saw the great Michael the Archangel written above the door of the stone church and the prince pointed with his finger: “We forbid this to drink on Veliky Novgorod.”
Intercession for the Russian cities of the Most Holy Queen of Heaven has always been carried out by Her appearances with the Host of Heaven, under the leadership of the Archangel. Grateful Rus' sang the Most Pure Theotokos and the Archangel Michael in church hymns. Many monasteries, cathedral, palace and town churches are dedicated to the Archangel. In ancient Kyiv, immediately after the adoption of Christianity, the Archangel Cathedral was erected and a monastery was built. Archangel cathedrals stand in Smolensk, Nizhny Novgorod, Staritsa, a monastery in Veliky Ustyug (beginning of the 13th century), a cathedral in Sviyazhsk. There was no city in Rus' where there would not be a temple or a chapel dedicated to the Archangel Michael. One of the main temples of the city of Moscow - the temple-tomb in the Kremlin - is dedicated to him. Numerous and beautiful are the icons of the Chief of the Higher Forces and his Cathedral. One of them - the icon "Blessed Host" was painted for the Assumption Cathedral of the Moscow Kremlin, where the holy warriors - Russian princes - are depicted under the leadership of the Archangel Michael.
The Archangels are also known from Holy Scripture and Holy Tradition: Gabriel is the fortress (strength) of God, the herald and minister of Divine omnipotence (Dan. 8, 16; Lk. 1, 26); Raphael - God's healing, healer of human ailments (Tov. 3, 16; Tov. 12, 15); Uriel - fire or light of God, enlightener (3 Ezra. 5, 20); Selaphiel is God's prayer book, inciting to prayer (3 Ezra. 5, 16); Jehudiel - glorifying God, strengthening those who work for the glory of the Lord and interceding for recompense for their deeds; Varahiel - the distributor of God's blessing for good deeds, asking people for God's mercy; Jeremiel - elevation to God (3 Ezra. 4, 36).
On the icons, the Archangels are depicted in accordance with the nature of their ministry:
Michael - tramples the devil underfoot, holds a green date branch in his left hand, in his right hand - a spear with a white banner (sometimes a flaming sword), on which a scarlet cross is inscribed.
Gabriel - with a branch of paradise, brought by him to the Blessed Virgin, or with a luminous lantern in his right hand and a jasper mirror in his left.
Raphael - holds a vessel with healing potions in his left hand, and with his right hand leads Tobias, carrying a fish.
Uriel - in his raised right hand - a naked sword at chest level, in his lowered left hand - "fiery flame".
Selaphiel - in a prayer position, looking down, hands folded on his chest.
Jehudiel - in his right hand he holds a golden crown, in his coat - a scourge of three red (or black) ropes.
Barahiel - many pink flowers on his clothes.
Jeremiel - holds scales in his hand.
