Angels: a few key Scripture references



Angels(1) There are numerous references to angels in Scripture. In the RSV-CE translation these celestial beings are referred to 196 times, 103 times in the Old Testament and 93 times in the New Testament.(2) Further, these many references are scattered throughout the Bible being found in at least 34 books from the very earliest book of Genesis to the last book of the Bible, Revelation.(3) Finally, there are numerous references to angels by the Lord Jesus, who is declared to be the Creator of all things, which includes the angelic beings. Paul wrote, “For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities (a reference to angels)—all things have been created by Him and for Him.”What are angels?An angel is a pure spirit created by God The English word "angel" comes from the Greek angelos, which means 'messenger'. In the Old Testament, the Hebrew word for "angel" is malak, also meaning 'messenger'. The prophet Malachi took his name from this word. He was himself a messenger, and he prophesied about the coming of "the messenger of the covenant", Jesus Christ (Malachi 3:1). In Scripture the word "angel" nearly always applies to heavenly beings, it can occasionally apply to human messengers. Malachi himself said a priest was a messenger (malak) of the LORD of hosts (Malachi 2:7), and in the Book of Revelation the elders of the seven churches of Asia were called angels (1:20; 2:1 etc.). What does the Catechism say about angels?Catechism #311 Angels and men, as intelligent and free creatures, have to journey toward their ultimate destinies by their free choice and preferential love. They can therefore go astray. Indeed, they have sinned. Thus has moral evil, incommensurably more harmful than physical evil, entered the world. God is in no way, directly or indirectly, the cause of moral evil. He permits it, however, because he respects the freedom of his creatures and, mysteriously, knows how to derive good from it:Catechism #326 The Scriptural expression “heaven and earth” means all that exists, creation in its entirety. It also indicates the bond, deep within creation, that both unites heaven and earth and distinguishes the one from the other: “the earth” is the world of men, while “heaven” or “the heavens” can designate both the firmament and God’s own “place” — “our Father in heaven” and consequently the “heaven” too which is eschatological glory. Finally, “heaven” refers to the saints and the “place” of the spiritual creatures, the angels, who surround GodCatechism #328 The existence of the spiritual, non-corporeal beings that Sacred Scripture usually calls “angels” is a truth of faith. The witness of Scripture is as clear as the unanimity of Tradition.Catechism #329 St. Augustine says: “’Angel’ is the name of their office, not of their nature. If you seek the name of their nature, it is ‘spirit’; if you seek the name of their office, it is ‘angel’: from what they are, ‘spirit,’ from what they do, ‘angel.’”188 With their whole beings the angels are servants and messengers of God. Because they “always behold the face of my Father who is in heaven” they are the “mighty ones who do his word, hearkening to the voice of his word.”Catechism #330 As purely spiritual creatures angels have intelligence and will: they are personal and immortal creatures, surpassing in perfection all visible creatures, as the splendor of their glory bears witness.Catechism #331 "Christ is the center of the angelic world. They are his angels:"Catechism #332 "Angels have been present since creation and throughout the history of salvation, announcing this salvation from afar or near and serving the accomplishment of the divine plan: they closed the earthly paradise; protected Lot; saved Hagar and her child; stayed Abraham’s hand; communicated the law by their ministry; led the People of God; announced births and callings; and assisted the prophets, just to cite a few examples.194 Finally, the angel Gabriel announced the birth of the Precursor and that of Jesus himself"Catechism #333 "From the Incarnation to the Ascension, the life of the Word incarnate is surrounded by the adoration and service of angels."Catechism #334 In the meantime, the whole life of the Church benefits from the mysterious and powerful help of angels.Catechism #336 ??? From its beginning until death, human life is surrounded by their watchful care and intercession. “Beside each believer stands an angel as protector and shepherd leading him to life.” Already here on earth the Christian life shares by faith in the blessed company of angels and men united in God.Catechism #350 Angels are spiritual creatures who glorify God without ceasing and who serve his saving plans for other creatures: “The angels work together for the benefit of us all” (St. Thomas AquinasCatechism #351 The angels surround Christ their Lord. They serve him especially in the accomplishment of his saving mission to men.Why did God Create Angels?The Creator Himself is so powerful and glorious that He cannot be approached in person by human beings. He alone "hath immortality, dwelling in the light which no man can approach unto: whom no man hath seen, nor can see (1 Timothy 6:16). Angels do not have man's shortcomings, and can therefore act for God and represent Him when communicating with men and women. They bridge the huge gap between the holiness and perfection of God in heaven and the shortcomings of dying people on this planet. Angels were made immortal (that is, never to die). Their eternal quality was spoken of by Jesus when he said:"They which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage: neither can they die any more: for they are equal unto the angels; and are the children of God. being the children of the resurrection." (Luke 20:35.36)Jesus was saying that, in the same way as the angels (the children or "sons" of God) live forever and are of one gender, so those who will be called the "sons" and "daughters" of God when Jesus returns will also live forever and will not marry. Angels with NamesOnly occasionally are the angels given names. "Michael", for instance, was "the great prince which standeth for the children of thy people (Israel)" (Daniel 12:1). Undoubtedly, among the most significant of angelic appearances were those by the angel whose name was "Gabriel". He was sent twice to the prophet Daniel. On the second occasion Daniel was at prayer, and Gabriel, "being caused to fly swiftly, touched me ... and talked with me" and proceeded to prophesy the date of the first coming of the Messiah, Jesus Christ (Daniel 9:21-27). There was therefore great expectation among the Jews at the time when Jesus Christ was about to be born, and this was heightened by the personal appearance of Gabriel again, firstly to Zacharias the priest while on duty in the temple, and then to Mary, who was betrothed to Joseph. To Zacharias, the angel announced. "I am Gabriel, that stand in the presence of God: and am sent to speak unto thee" (Luke 1:19). We notice that angels can stand in the glorious presence of the LORD. whereas men cannot. and angels are sent to do whatever God wishes. His mission here was to announce the miraculous birth of John the Baptist. Six months later, Gabriel appeared to Mary, who was in the royal line of King David. Her prayer, said the angel, had found favour with God, and she would be the mother of the expected Messiah. Gabriel told her that she would conceive through the power of the Holy Spirit and her son would be Jesus, the Saviour, and he would be the Son of God and would occupy the royal throne of David (Luke 1:26-33). It was an extraordinary meeting because Mary was not yet married. Nothing is impossible with God! Joseph, her husband-to-be, also received angelic messages advising him what steps to take in this unique situation. When Jesus came to be born in Bethlehem, the birth was the signal for a glorious witness of divine approval, seen by shepherds:"An angel of the Lord (could this have been Gabriel?) appeared to them, and the glory of the Lord shone around them, and they were filled with fear ... And suddenly there was with the angel a multitude of the heavenly host praising God and saying, 'Glory to God in the highest, and on earth peace among men with whom he is pleased!'" (Luke 2:9-14, RSV)Angels: a few key Scripture referencesOld Testament referencesCherubim at entrance to Garden of Eden, Genesis 3:24Appear to Abraham, Genesis 18:1-33Saved Lot and his family, Genesis 19:1-22Intervened with Isaac, Genesis 22:11-18Heavenly vision of Jacob's Ladder, Genesis 28:12Accompanied Israel through the desert, Exodus 23:20 And Numbers 20:16 Aided the prophetsIsaiah 6:2-7Ezekiel 1:4-28Daniel 7:9-10Zechariah 1:9-19 New Testament referencesAppeared in connection with birth of ChristMatthew 1:20Luke 1:26-38 Appear to:Paul, Acts 27:23Peter, Acts 12:7-11Cornelius, Acts 10:3-6Sadducees didn't believe in angels, Acts 23:812 Legions of Angels, Matthew 26:53 Mentioned by name:Raphael, Tobit 12:15Michael, Daniel 10:13Revelation, 12:7Gabriel, Daniel 8:16Luke 1:19 Fall of the angelsDeuteronomy 32:172 Peter 2:4Jude 1:6Revelation 12:7-9Man Made Lower than the AngelsWhen the first man was being created:"Let us make man in our image. after our likeness; and let them have dominion over the fish in the sea, and over the birds of the air...... God created man in his own image, (Genesis 1:26-27)This does not mean that the human race has the same physical nature as the angels. Psalm 8 is a Psalm in which the creation of the earth is extolled. Here we are told that man's position is lower than the angels:"What is man, that thou art mindful of him? ... For thou hast made him a little lower than the angels, and hast crowned him with glory and honour." (Psalm 8:4,5)The New Testament quotes this passage, and tells us that mankind - including the Lord Jesus himself - was made a little lower than the angels, "for the suffering of death" (Hebrews 2:9). Angels do not die, but men and women do. Even Jesus, the Son of God, was a mortal man, but because of His resurrection, "all power is given unto me in heaven and in earth" (Matthew 28:18). The Nine Choirs of AngelsThe New Testament they are numerous mention of angels. Seven orders are mentioned: Angels, Powers, Principalities, Dominions (ations), Thrones and Archangels. The Old Testament specifically mentions two others Seraph (im) and Cherub(im) for a total of 9 choirs of angelsSeraphimThese are the highest order or choir of angels. They are the angels who are attendants or guardians before God's throne. They praise God, calling, "Holy Holy Holy is the Lord of Hosts". The word seraph/seraphim appears Book of Isaiah (6:1-7). One of them touched Isaiah's lips with a live coal from the altar, cleansing him from sin(6:7). Seraphim have six wings, two cover their faces, two cover their feet, and two are for flying.CherubimCherubim which means “fullness of wisdom and are the second highest in the nine hierarchies or choirs of angels..” They contemplate God’s divine providence and plan for His creatures. The prophet Ezekiel described them as follows: “Their form was human, but each had four faces and four wings, and their legs went straight down; the soles of their feet were round. They sparkled with a gleam like burnished bronze. … Each of the four had the face of a man, but on the right side was the face of a lion, and on the left side the face of an ox, and finally each had the face of an eagle. Their faces and their wings looked out on all their four sides; they did not turn when they moved, but each went straight forward. … Human hands were under their wings, and the wings of one touched those of another. Each had two wings spread out above so the they touched one another’s, while the other two wings of each covered his body. … They seemed like torches, moving to and fro. … The fire gleamed, and from it came forth flashes of lightning” (Ez 1:4-14). Catholic tradition describes them as angels who have an intimate knowledge of God and continually praise Him.ThronesThrones are the Angels of pure Humility, Peace and Submisssion and symbolizing divine justice and judicial power. Reference to “thrones” is found in Colossians 1:16, and in Jewish apocryphal literature, the Book of Enoch and the Testament of Levi. They reside in the area of the cosmos where material form begins to take shape. The lower Choir of Angels need the Thrones to access God.The next three choirs fulfill God’s providential plan for the universe: The dominions, whose name evokes authority, govern the lesser choirs of angels. The virtues, whose name originally suggested power or strength, implement the orders from the dominion and govern the heavenly bodies. Lastly, the powers confront and fight against any evil forces oppsosed to God’s providential plan. (Again reference is made to these choirs in Colossians 1:16.)DominionsDominions are Angels of Leadership. They regulate the duties of the angels, making known the commands of God.VirtuesVirtues are known as the Spirits of Motion and control the elements. They are sometimes referred to as "the shining ones." They govern all nature. They have control over seasons, stars, moon; even the sun is subject to their command. They are also in charge of miracles and provide courage, grace, and valor.PowersThe Powers are warrior angels, they oppose evil spirits, specially those that make use of the matter in the universe, so they don't do as much harm in the world as would otherwise, usually casting and chaining evil spirits to detention places. They are usually represented as soldiers wearing full armor and helmet, and also having defensive and offensive weapons such as shields and spears or chains respectively. The primary duty of the "Powers" is to supervise the movements of the heavenly bodies in order to ensure that the cosmos remains in order. The Powers are the bearers of conscience and the keepers of history. They are also the warrior angels created to be completely loyal to God. Some believe that no Power has ever fallen from grace, but another theory states that Satan was the Chief of the Powers before he fell. Their duty is to oversee the distribution of power among humankind, hence their namePrincipalitiesThe Principalities are the angels that guide and protect nations, or groups of peoples, and institutions such as the Church. The Principalities preside over the bands of angels and charge them with fulfilling the divine ministry. There are some who administer and some who assist. The Principalities are shown wearing a crown and carrying a sceptre. Their duty also is said to be to carry out the orders given to them by the upper sphere angels and bequeath blessings to the material world. Their task is to oversee groups of people. They are the educators and guardians of the realm of earth. They are said to inspire living things to many things such as art or science.ArchangelsArchangels are generally taken to mean "chief or leading angel" ( Jude 9; 1 Thes 4:16), they are the most frequently mentioned throughout the Bible. They may be of this or other hierarchies as St. Michael Archangel, who is a princely Seraph. The Archangels have a unique role as God's messenger to the people at critical times in history and salvation (Tb 12:6, 15; Jn 5:4; Rv 12:7-9) as in The Annunciation and Apocalypse. A feast day celebrating the Archangels Michael, Gabriel and Raphael is celebrated throughout the Church Sep 29. A special part of the Byzantine Liturgy invokes the "Cherubic Hymn" which celebrates these archangels and the guardian angels particularly.Of special significance is St. Michael as he has been invoked as patron and protector by the Church from the time of the Apostles. The Eastern Rite and many others place him over all the angels, as Prince of the Seraphim. He is described as the "chief of princes" and as the leader of the forces of heaven in their triumph over Satan and his followers. The angel Gabriel first appeared in the Old Testament in the prophesies of Daniel, he announced the prophecy of 70 weeks (Dn 9:21-27). He appeared to Zechariah to announce the birth of St. John the Baptist (Lk 1:11). It was also Gabriel which proclaimed the Annunciation of Mary to be the mother of our Lord and Saviour. (Lk 1:26) The angel Raphael first appeared in the book of Tobit (Tobias)Tb 3:25, 5:5-28, 6-12). He announces "I am the Angel Raphael, one of the seven who stand before the throne of God." (Tb 12:15)AngelsFinally, we have the angels, who appear throughout the Old and the New Testament, leading and guarding the people, like during the Exodus or freeing St. Peter from prison. This includes our guardian angels. Jesus said, “See that you never despise one of these little ones. I assure you, their angels in heaven constantly behold my heavenly Father’s face” (Mt 18:10), indicating that each of us has a guardian angel. The catechism states, “From infancy to death, human life is surrounded by their watchful care and intercession” (No. 336). Most of us at an early age learned the little prayer to our guardian angel: “Angel of God, my guardian dear, to whom God’s love commits me here. Ever this day be at my side, to light, to guard, to rule and to guide.” Some of the saints were blessed to see their guardian angel, like St. Pio (Padre Pio), St. Frances of Rome and St. Elizabeth of Hungary.These angels are closest to the material world and human begins. They deliver the prayers to God and God's answers and other messages to humans. Angels have the capacity to access any and all other Angels at any time. They are the most caring and social to assist those who ask for help.Who are our Guardian Angels?No evil shall befall you, nor shall affliction come near your tent, for to His Angels God has given command about you, that they guard you in all your ways. Upon their hands they will bear you up, lest you dash your foot against a stone.Psalm 91: 10-12 A heavenly spirit assigned by God to watch over each of us during our lives. The doctrine of angels is part of the Church's tradition. The role of the guardian angel is both to guide us to good thoughts, works and words, and to preserve us from evil. Since the 17th century the Church has celebrated a feast honoring them in October throughout the Universal Church. Since the last calendar revision this feast is Oct 2. He has charged His angels with the ministry of watching and safeguarding every one of His creatures that behold not His face. Kingdoms have their angels assigned to them, and men have their angels; these latter it is to whom religion designates the Holy Guardian Angels. Our Lord says in the Gospel, "Beware lest ye scandalize any of these little ones, for their angels in heaven see the face of My Father." The existence of Guardian Angels, is, hence a dogma of the Christian faith: this being so, what ought not our respect be for that sure and holy intelligence that is ever present at our side; and how great our solicitude be, lest, by any act of ours, we offend those eyes which are ever bent upon us in all our ways!SummaryThe existence of angels is a truth of the faith witnessed to both in Sacred Scripture and Sacred Tradition. It is taught by the Magisterium (the Pope and the Bishops in union with the Pope).Angels are creatures made by God. They are pure spirits and personal beings. (Each angel is a person.) They are both powerful and intelligent. Note: Some people are inclined to think that the word “person” applies only to human beings. On the contrary, “person” applies to each of the three divine Persons of the Holy Trinity, to angels and to humans.It has traditionally been taught that there are nine choirs of angels. “Choirs” in this usage means “groupings” or “genera”. In order of precedence, from lowest to highest, they are named as follows: Angels, Archangels, Virtues, Powers, Principalities, Dominations, Thrones, Cherubim, Seraphim. This is not to be understood as if there were some system of promotion from one choir to another. These are categories that attempt to categorize the essential natures of these created pure spirit beings. There is a dazzling variety among angels, not only from one choir to another, but among the individuals within each choir.Angels are not on the same level as God, not even close. God is God. He is all-knowing, all-powerful, everywhere present, etc. Angels are not all-knowing, all-powerful, everywhere present, etc. In fact, some of the angels got into big trouble with God when they wanted to be on the same level as God. There is a lesson for us here. Humility is a bedrock virtue and there is no progressing in the spiritual life without humility.Angels do not and cannot give themselves existence. God made each of them and keeps each of them in existence.Angels are immortal spirits; their existence had a point of origin, but will have no point of termination. Human souls are also immortal spirits. However, angels are pure spirits, i.e. they have no bodies (material component), whereas humans are embodied spirits – body-soul composites.While immortal, neither angels nor humans are eternal, because every angel, just like every human, has a beginning. God alone is eternal; the three divine Persons are the only Persons Who have no beginning or end.The word angel means “messenger.” With their whole being they are servants and messengers of God.They always behold the face of the Father, which is to say that they always have the Beatific Vision.They surpass visible creatures in perfection.There are incidents recounted in Scripture and in approved private revelations, wherein angels have taken on human appearance. These appearances never imply incarnation. No angel ever has taken on a human nature; no angel has ever become human. Note: This is distinctly different from the case of Jesus Who, in human history, truly became human and will be human for all eternity, while remaining God.The angels belong to Jesus. They were made for Him and through Him.They have been present since creation and throughout salvation history.Archangels are a distinct “genus” of angelic spirits. They are the principal messengers of God. Three are named in Scripture – Michael, Gabriel, and Raphael.There are hundreds of references to angels in Scripture. Here are just a few:-An angel was sent to keep Abraham from sacrificing Isaac (Gen.22:11-12).-The Archangel Raphael (whose name means “God heals”) assisted Tobiah on his journeys, leads Tobiah to his wife, Sarah, and heals Tobiah’s father, Tobit.-The Archangel Gabriel (whose name means “God’s hero”) announced the birth of John the Baptist and the birth of Jesus (Lk 1).-The Archangel Michael (whose name means, “Who is like God?” is the chief angelic warrior for God (cf. Dan. 10, Jude 1:9, Rev. 12) He is also the principal angelic defender of the Church.-Angels ministered to Christ in the desert (Mt. 4:11), and in his agony in the Garden (Lk.22:43).-Angels witnessed to Christ’s resurrection (Jn.20:12-13).-Angels surround the throne of God and give him constant praise and glory (Dan.6:9-10, (Book of Revelation).The main task of our Guardian Angels is to help us get to heaven. The Guardian Angel Prayer is an excellent prayer. It is as follows: Angel of God, my Guardian dear, to Whom God’s love commits me here, ever this day be at my side, to light and guard, to rule and guide. Amen.No angel ever was or ever will be a human being. No human being ever was or will become an angel. Note: It is common in sentimental piety to refer to children who have died as “angels”. It would be a service to the truth to point this out to the students because they have almost certainly been exposed to this particular inaccuracy.We should not try to name our Guardian Angels. God knows their names; we don’t and won’t, at least until heaven. Assigning a name to someone implies a claim of authority by the one doing the naming over the one being named. Parents name their children. People name their cats. Children don’t name their parents nor do cats name their people (as far as we know!) We don’t have authority over our Guardian Angels; rather God has given them a certain authority over us.It has often been said that St. Pio (Padre Pio) and other saints used to ask their Guardian Angels to go to other people to assist them in opening their hearts to God and minds to God’s grace.There are also, as mentioned earlier, fallen angels, led by the chief of the fallen angels, Lucifer. Lucifer means “light bearer.” He was created good, but chose against God. Literature has attributed to him the battle cry of the sin of pride, “Non serviam,” meaning, “I will not serve.” We often refer to Lucifer as Satan which means “Adversary”.Other angels followed Lucifer. We refer to these fallen angels as demons or devils. All the fallen angels were created good but, of their own free will, they chose against God, in an act of radical disobedience prompted by pride and envy. Because, unlike the intellects and wills of human beings, angelic intellects understand reality in one act of apprehension and because angelic wills choose permanently in one act of volition, there is no possibility that the fallen angels will ever repent. Neither is there any possibility that the good angels will ever sin.The good angels are members of the Mystical Body of Christ, which is to say that they are our fellow members of the Church.Because devils are immortal spirits, they too will always exist, but in hell.They seek to tempt us and get us to wind up in hell.We need to be aware of them, but should not be unduly frightened of them because God is infinitely more powerful than Satan and his minions. God is love and mercy itself.God desires that all of us be saved (1 Tim. 2:4) and gives each of us sufficient grace to get to heaven.Our job is to stay united to God in sanctifying grace. Holy Mass, frequent Eucharistic reception, frequent Confession, devotion to Mary, the angels and saints, faithfulness to the Church and her teachings, acts of charity – these are our weapons and they are much more powerful than anything that Satan can throw at us. Remember, all those who die in sanctifying grace will definitely go to heaven. If a person commits mortal sin, or even many mortal sins, God, in His infinite mercy, destroys those sins — all of them — every time we make a good sacramental confession.It is good to keep in mind that our Blessed Mother, Mary, is Queen even of the Angels. This does not, of course, mean that she is an angel. She is not. However, she is their Queen and is created by God as first in the order of grace. This did not happen by her own power, but because God chose her to be so.The angels worship God. We are to worship God as well, in spirit and in truth. The Greek word that theologians use for the worship due alone to the one, true God is Latria. We venerate (honor) the saints and angels. The Greek word for the veneration due to angels and saints is Dulia. Human beings and angels and saints do venerate (honor) the Blessed Virgin Mary to a high degree. The honor due to the Blessed Virgin is even higher than that due to the angels and other saints. The word for the special honor due to Mary is what theologians call Hyperdulia.The Feast of the Archangels is September 29. The Memorial of the Guardian Angels is October 2.CATECHESIS ON THE ANGELSPope John Paul II on the Holy Angels by Pope John Paul II, given at 6 General Audiences from 9 July to 20 August 1986.Creator of all thingsAngels in the history of salvationCreator of the angels who are free beingsThe fall of the rebellious angelsCreator of things unseen, the angelsChrist's victory conquers evilGENERAL AUDIENCE: JULY 9,1986Creator of all things, seen and unseen1. We cannot conclude our catechesis on God, Creator of the world, without devoting adequate attention to a precise item of divine Revelation: the creation of purely spiritual beings which Sacred Scripture calls "angels". This creation appears clearly in the Creeds, especially in the Nicene-Constantinopolitan Creed: "I believe in one God, the Father Almighty, Creator of heaven and earth, of all things (that is, entia or beings) seen and unseen". We know that man enjoys a unique position within the sphere of creation: by his body he belongs to the visible world, while by his spiritual soul which vivifies the body, he is as it were on the boundary between the visible and invisible creation. To the latter, according to the Creed which the Church professes in the light of Revelation, belong other beings, purely spiritual, therefore not proper to the visible world even though present and working therein. They constitute a world apart.2. Today, as in times past, these spiritual beings are discussed with greater or lesser wisdom. One must recognize that at times there is great confusion, with the consequent risk of passing off as the Church's faith on the angels what does not pertain to it, or, vice versa, of neglecting some important aspect of the revealed truth. The existence of spiritual beings, which Sacred Scripture usually calls "angels", was denied already in Christ's time by the Sadducees (cf. Acts 23:8). It is denied also by materialists and rationalists of every age But, as a modern theologian acutely observes, "if one wishes to get rid of the angels, one must radically revise Sacred Scripture itself, and with it the whole history of salvation" (A. Winklhofer Die Welt der Engel, Ettal 1961, p. 144 note 2; in Mysterium Salutis, II, 2, p. 726). The whole of Tradition is unanimous on this point. The Church's Creed is basically an echo of what Paul writes to the Colossians: "for in him (Christ) all things were created, in heaven and on earth, visible and invisible, whether thrones or dominations or principalities or authorities - all things were created through him and for him" (Col 1:16). That is to say, Christ who, as the Son-Word eternal and consubstantial with the Father, is the first-born of all creation (Col 1:15), is at the centre of the universe, as the reason and cornerstone of all creation, as we have already seen in the previous catecheses, and as we shall see later when we shall speak more directly of him.3. The reference to the "primacy" of Christ helps us to understand that the truth about the existence and activity of the angels (good and bad) is not the central content of the word of God In revelation God speaks first of all "to men... and moves among them, in order to invite and receive them into his own company", as we read in the Constitution Dei Verbum of the Second Vatican Council (DV, 2). Thus "the most intimate truth ... both about God and the salvation of man" is the central content of the revelation which "shines forth" more fully in the person of Christ (cf. DV, 2). The truth about the angels is in a certain sense "collateral", though inseparable from the central revelation, which is the existence, the majesty and the glory of the Creator which shine forth in all creation ("seen" and "unseen") and in God's salvific action in the history of mankind. The angels are not therefore creatures of the first order, in the reality of Revelation, though they fully belong to it, so much so that sometimes we see them carrying out fundamental tasks in the name of God himself.4. All this that pertains to creation enters, according to Revelation, into the mystery of Divine Providence 'Vatican I, which we have quoted several times, states it in an exemplarily concise manner: "All that God created, he conserves and directs by his Providence reaching from end to end mightily and governing all things well' (cf. Wis 8:1). 'All lies bare and exposed to his eyes' (cf. Heb 4:13), even what will take place through the free initiative of creatures" (DS, 3003). Providence then embraces also the world of pure spirits, which are intellectual and free beings still more fully than men. In Sacred Scripture we find important references to them. There is also the revelation of a mysterious, though real, drama concerning these angelic creatures, without anything escaping divine Wisdom, which strongly (fortiter) and at the same time gently (suaviter) brings all to fulfilment in the kingdom of the Father, Son and Holy Spirit.We recognize above all that Providence, as the loving Wisdom of God, was manifested precisely in the creation of purely spiritual beings, so as to express better the likeness of God in them who are so superior to all that is created in the visible world including man, who is also the indelible image of God. God who is absolutely perfect Spirit, is reflected especially in spiritual beings which by nature, that is by reason of their spirituality, are nearer to him than material creatures, and which constitute as it were the closest "circle" to the Creator. Sacred Scripture offers abundant explicit evidence of this maximum closeness to God of the angels, who are spoken of figuratively as the "throne' of God, as his "legions", his "heavens". It has inspired the poetry which present the angels to us as the "court of God".GENERAL AUDIENCE: JULY 23,1986Creator of the angels who are free beings1. Today we continue our catechesis on the angels whose existence, willed by an act of God's eternal love, we profess in the words of the Nicene-Constantinopolitan Creed: "I believe in one God, the Father Almighty, Creator of heaven and earth, of all that is, seen and unseen".In the perfection of their spiritual nature the angels are called from the beginning, by virtue of their intelligence, to know the truth and to love the good which they know in truth in a more full and perfect way than is possible to man. This love is an act of a free will, and therefore for the angels also freedom implies a possibility of choice for or against the Good which they know, that is, God himself. It must be repeated here what we already mentioned earlier in regard to man: by creating free beings, God willed that there should be realized in the world true love which is possible only on the basis of freedom. He willed therefore that the creature, constituted in the image and likeness of his Creator, should be able in the greatest degree possible to render himself similar to God who "is love" (1 Jn 4:16). By creating the pure spirits as free beings, God in his Providence could not but foresee also the possibility of the angels' sin. But precisely because Providence is eternal wisdom which loves, God would have been able to draw from the history of this sin, incomparably more radical inasmuch as it was the sin of a pure spirit, the definitive good of the whole created cosmos.2. In fact, as Revelation clearly states, the world of the pure spirits appears divided into good angels and bad ones. This division is not the work of God's creation, but is based on the freedom proper to the spiritual nature of each one of them. It is the result of choice which for purely spiritual beings possesses an incomparably more radical character than that of man, and it is irreversible given the degree of intuitiveness and penetration of the good where with their intelligence is endowed. In this regard it must also be said that the pure spirits were subjected to a test of a moral character. It was a decisive test regarding first of all God himself, a God known in a more essential and direct way than is possible to man, a God who granted to thesespiritual beings the gift of participating in his divine nature, before doing so to man.A radical and irreversible choice3. In the case of the pure spirits, the decisive choice regarded first of all God himself, the first and supreme Good, accepted or rejected in a more essential and direct way, than could happen within the scope of action of human' free will. The pure spirits have a knowledge of God incomparably more perfect than that of man, because by the power of their intellect, not conditioned nor limited by the mediation of sense knowledge, they see to the depths the greatness of infinite Being, of the first Truth, of the supreme Good. To this sublime capacity of knowledge of the pure spirits God offered the mystery of his divinity, making them thus partakers, through grace, of his infinite glory Precisely as beings of a spiritual nature they had in their intellect the capacity, the desire of this supernatural elevation to which God had called them, to make of them, long before man, "partakers of the divine nature' (cf. 2 Pt 1:4), partakers of the intimate life of him who is Father, Son and Holy Spirit, of him who in the communion of the three Divine Persons, "is Love" (1 Jn 4:16). God had admitted all the pure spirits, before and to the eternal communion of love.4. The choice made on the basis of the truth about God, known in a higher way because of the clarity of their intellects, has divided also the world of pure spirits into the good and the bad. The good chose God as the supreme and definitive Good, known to the intellect enlightened by Revelation. To have chosen God means that they turned to him with all the interior force of their freedom, a force which is love. God became the total and definitive scope of their spiritual existence. The others instead turned their backs on God contrary to the truth of the knowledge which indicated him as the total and definitive good. Their choice ran counter to the revelation of the mystery of God, to his grace which made them partakers of the Trinity and of the eternal friendship with God in communion with him through love. On the basis of their created freedom they made a radical and irreversible choice on a parity with that of the good angels, but diametrically opposed. Instead of accepting a God full of love they rejected him, inspired by a false sense of, self-sufficiency, of aversion and even of hatred which is changed into rebellion.5. How are we to understand such opposition and rebellion against God in beings endowed with such profound and enlightened intelligence? What can be the motive for such a radical and irreversible choice against God? Of a hatred so profound as to appear solely the fruit of folly? The Fathers of the Church and theologians do not hesitate to speak of a "blindness" produced by the overrating of the perfection of their own being, driven to the point of ignoring God's supremacy, which requires instead an act of docile and obedient subjection. All this summed up concisely in the words: "I will not serve" Jer 2:20), which manifest the radical and irreversible refusal to take part in the building up of the kingdom of God in the created world. Satan, the rebellious spirit, wishes to have his own kingdom, not that of God, and he rises up as the first "adversary" of the Creator, the opponent of Providence, and antagonist of God's loving wisdom. From Satan’s rebellion and sin, and likewise from that of man, we must conclude by accepting the wise experience of Scripture which states: "In pride there is ruin" (Tob 4:13).GENERAL AUDIENCE: JULY 30,1986 Creator of things unseen: the angels1. In the previous catechesis we dwelt on the article of the Creed in which we proclaim and confess God as creator not only of the whole visible world, but also of the "things unseen", and we treated of the question of the existence of the angels who were called upon to make a decision for God or against God by a radical and irreversible act of acceptance or rejection of his salvific will.According to Sacred Scripture the angels, inasmuch as they are purely spiritual creatures, are presented for our reflection as a special realization of the "image of God", the most perfect Spirit, as Jesus himself reminds the Samaritan woman in the words: "God is spirit" (Jn 4:24). From this point of view the angels are creatures closest to the divine exemplar. The name given to them by Sacred Scripture indicates that what counts most in Revelation is the truth concerning the tasks of the angels in regard to man: angel (angelus) in fact means "messenger" The Hebrew malak, used in the Old Testament, signifies more precisely "delegate" or "ambassador". The angels, spiritual creatures, have a function of mediation and of ministry in the relationships between God and man. Under this aspect the Letter to the Hebrews says that Christ has been given a "name", and therefore a ministry of mediation, far superior to that of the angels (cf. Heb 1:4).Care and solicitude2. The Old Testament emphasizes especially the special participation of the angels in the celebration of the glory which the creator receives as a tribute of praise on the part of the created world. The Psalms are in a special way the interpreters of this voice, when, for example, they proclaim "Praise the Lord from the heavens, praise him in the heights! Praise him all his angels ..." (Ps 148:1-2). Similarly in Psalm 102 (103): "Bless the Lord, O you his angels, you mighty ones who do his word, hearkening to the voice of his word!" (Ps 102 [103]:20). This last verse of Psalm 102 indicates that the angels take part, in a way proper to themselves, in God's government of creation, as "the mighty ones who do his word" according to the plan established by Divine Providence. To the angels in particular is entrusted a special care and solicitude for people, whose requests and prayers they present to God as, mentioned, for example, in the Book of Tobit (Cf. especially Tob 3:17 and 12:12). Psalm 90 proclaims:" "For to his angels he has given command about you... upon their hands they shall bear you up, lest you dash your foot against a stone"(cf. Ps 90-[91]:11-12). Following the Book of Daniel it can be said that the tasks of angels as ambassadors of the living God extend not only to individual human beings and to those who have special duties, but also to entire nations (Dan 10:13-21).3. The New Testament highlights the role of the angels in Christ's Messianic mission, and first of all in the mystery of the incarnation of the Son of God, as we observe in the account of the announcement of the birth of John the Baptist (cf. Lk 1:11), of Christ himself (cf. Lk 1:26), in the explanation and orders given to Mary and Joseph (cf. Lk 1:30-37; Mt 1:20-21), in the indications given to the shepherds on the night of the Lord's birth (Lk 2:9-15), in the protection of the newborn child from the danger of persecution by Herod (cf. Mt 2:13).Further on the Gospels speak of the presence of the angels during Jesus' forty days of fast in the desert (cf. Mt 4:11) and during the prayer in Gethsemani. After Christ's resurrection there will also be an angel, appearing under the form of a young man, who will say to the women who had hastened to the tomb and were surprised to find it empty. "Do not be amazed; you seek Jesus of Nazareth, who was crucified. He has risen, he is not here ... go, tell his disciples ..." (Mt 16:5-7). Two angels were seen also by Mary Magdalene who was privileged with a personal apparition Of Jesus (Jn 20:12-17; cf. also Lk 24:4). The angels appear to the Apostles after Christ's ascension, to say to them: "Men of Galilee, why do you stand here looking up into heaven? This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven" (Acts 1:10-11). They are the angels of him who, as St. Peter writes, "has gone into heaven and is at the right hand of God, with angels, authorities, and powers subject to him" (1 Pet 3:22).4. If we pass to the Second Coming of Christ in the Parousia, we find that all the Synoptic Gospels note that "the Son of man ... will come in the glory of the Father with the holy angels" (thus Mk 8:38; as also Mt 16:27; and Mt 25:31 in the description of the Last Judgement; and Lk 9:26; cf. also St. Paul in 2 Thess 1:7). It can therefore be said that the angels, as pure spirits, not only participate in the holiness of God himself, in the manner proper to them, but in the key moments they surround Christ and accompany him in the fulfilment of his salvific mission in regard to mankind. In the same way also the whole of Tradition and the ordinary Magisterium of the Church down the centuries has attributed to the angels this particular character and this function of Messianic ministry.GENERAL AUDIENCE: AUGUST 6,1986Angels Participate In History Of SalvationIn his general audience of August 6th, Pope John Paul II noted that the modern mentality does not see the importance of angels. Yet in the encounter with the world of angels, man comes to see his own being not only as body but also as spirit.In the recent catechese we have seen how the Church, illuminated by the light that comes from Sacred Scripture, has professed throughout the centuries the truth about the existence of the angels as purely spiritual beings, with the Nicene-Constantinopolitan Creed, and has confirmed this in the Fourth Lateran Council (1215), whose formulation was repeated by the First Vatican Council in the context of the doctrine on creation:"God at the beginning of time created for nothing both creatures together, the spiritual and the corporeal, that is, the angelic and the earthly, and thus He created human nature as having both, since it is made up of spirit and body" (Constitution De Fide Catholica, DS 3002).In other words, God created both realities from the very beginning - the spiritual reality and the corporeal, the earthly world and the angelic world. He created all this at one and the same time (simul) with a view to the creation of man, constituted of spirit and matter and set, according to the biblical narrative, in the framework of a world already established according to His laws and already measured by time (deinde).Together with their existence, the faith of the Church recognizes certain distinctive characteristics of the nature of the angels. Their purely spiritual being implies first of all their nonmateriality and their immortality. The angels have no "body" (even if, in particular circumstances, they reveal themselves under visible forms because of their mission for the good of men), and therefore they are not subject to the laws of corruptibility which are common to all the material world.Jesus Himself, referring to the condition of the angels, will say that in the future life, those who are risen "cannot die any more, because they are equal to the angels" (Lk. 20-36).As creatures of a spiritual nature, the angels are endowed with intellect and free will, like man, but in a degree superior to him, even if this is always finite because of the limit which is inherent in every creature. The angels are therefore personal beings and, as such, are also "in the image and likeness" of God.Sacred Scripture refers to the angels also by using terms that are not only personal (like the proper names of Raphael, Gabriel, Michael) but also "collective" (like the titles: seraphim, cherubim, thrones, powers, dominions, principalities), just as it distinguishes between angels and archangels. While bearing in mind analogous and representative character of the language of the sacred text, we can deduce that these beings and persons, as it were grouped together in society, are divided into orders and grades, corresponding to the measure of their perfection and to the tasks entrusted to them. The ancient authors and the liturgy itself speak also of the angelic choirs (nine, according to Dionysius the Areopagite).Theology, especially in the patristic and medieval periods, has not rejected these representations, seeking to explain them in doctrinal and mystical terms, without, however, attributing an absolute value to them. St. Thomas preferred to deepen his researches into the ontological condition, the epistemological activity and will into the loftiness of these purely spiritual creatures, both because of their dignity in the scale of beings and also because he could investigate more deeply in them the capacities and the activities that are proper to the spirit in the pure state, deducing no little light to illuminate the basic problems that have always agitated and stimulated human thought: knowledge, love, liberty, docility to God, how to reach His Kingdom.The theme which we have touched on may seem "far away" or "less vital" to the mentality of modern man. But the Church believes that she renders a great service to man when she proposes sincerely the totality of the truth about God the Creator and also about the angels.Man nurtures the conviction that it is he (and not the angels) who is at the center of the divine Revelation in Christ, Man and God. It is precisely the religious encounter with the world of the purely spiritual being that becomes valuable as a revelation of his own being not only as body but also as spirit, and of his belonging to a design of salvation that is truly great and efficacious within a community of personal beings who serve the providential design of God for man and with man.Let us note that Sacred Scripture and Tradition give the proper name of angels to those pure spirits who chose God, His glory, and His Kingdom in the fundamental test of their liberty, They are united to God by the consummate love which flows from the beatific vision, face to face, of the Most Holy Trinity.Jesus Himself tells us this: "The angels in Heaven always see the face of my father who is in Heaven!' (Mt. 18:10). "To see the face of the Father always" in this way is the highest manifestation of the adoration of God. One can say that this constitutes the "heavenly liturgy," carried out in the name of all the universe; with which the earthly liturgy of the Church is incessantly joined, especially in its culminating moments.Let it suffice here to record the act with which the Church, every day and every hour, in all the world, before beginning the Eucharistic Prayer in the center of the Mass, makes appeal "to the angels and archangels" to sing the glory of the thrice-holy God, uniting herself thus to those first adorers of God, in the worship and the loving knowledge of the unspeakable mystery of His holiness.According to Revelation, the angels who participate in the life of the Trinity in the light of glory are also called to play their part in the history of the salvation of man, in the moments established by divine Providence "Are they not all ministering spirits sent forth to serve, for the sake of those who are to possess salvation?,'' asks the author of the Letter to the Hebrews (1:14).This is believed and taught by the Church, on the basis of Sacred Scripture, from which we learn that the task of the good angels is the protection of people and solicitude for their salvation.We find these experiences in various passages of Sacred Scripture, like for example, Ps. 90 which has already been quoted several times: "He will give His angels charge over you, to keep you in all your ways. On their hands they will bear you up, lest you dash your foot against a stone" (Ps. 90:11-12). Jesus Himself, speaking of children and warning against giving them scandal, refers to "their angels" (Mt. 18:10). Besides this, He attributes to the angels the function of witnesses in the last divine judgement about the fate of those who have acknowledged or denied Christ: "Whoever acknowledges me before men, the Son of Man likewise will acknowledge him before the angels of God, but whoever denies me before men will be denied before the angels of God" (Lk. 12:8-9; cf. Rev. 3:5).These words are significant because, if the angels take part in the judgement of God, then they are interested in the life of man. This interest and participation seem to be accentuated in the eschatological discourse, in which Jesus has the angels appear in the Parousia, that is, in the definitive coming of Christ at the end of history ( cf. Mt. 24.31; 25:31-41).Among the books of the New Testament, it is especially the Acts of the Apostles that show us some facts that bear witness to the solicitude of the angels for man and for his salvation.Thus the angel of God liberates the Apostles from the prison (cf Acts 5:18-20 and first of all Peter, when he was threatened with death at the hands of Herod (cf. Acts 12:5-10). Or he guides the activity of Peter with regard to the centurion Cornelius, the first pagan to be converted (Acts 10:3-8, 11:1-12), and analogously the activity of the deacon Philip along the road from Jerusalem to Gaza (Acts 8:26-29).From these few facts which we have cited as examples, we understand how the Church could come to the conviction that God has entrusted to the angels a ministry in favor of people Therefore the Church confesses her faith in the guardian angels, venerating them in the liturgy with an appropriate feast and recommending recourse to their protection by frequent prayer, as in the invocation "Angel of God." This prayer seems to draw on the treasure of the beautiful words of St. Basil: "Every one of the faithful has beside him an angel as tutor and pastor, to lead him to life"' (cf. St. Basil, Adv. Eunonium, III, 1; cf. also St. Thomas, Summa Theol. I, q.11, a.3).Ministering SpiritsFinally, it is appropriate to note that the Church honors the figures of three angels with a liturgical cult; these are called by name in Sacred Scripture.The first is Michael the Archangel (cf. Dan. 10:13-20; Rev. 12:7; Jude 9). His name is a synthesis that expresses the essential attitude of the good spirits. "Mica-EL" in fact means: "Who is like God?" In this name, therefore, we find expressed the salvific choice thanks to which the angels "see the face of the Father" who is in Heaven.The second is Gabriel: a figure bound especially to the mystery of the Incarnation of the Son of God (cf. Lk 1:19-26). His name means: "my power is God" or "power of God," as if to say that the culmination of creation, the Incarnation is the supreme sign of the omnipotent Father.Finally, the third archangel is called Raphael. "Rafa-EL" means: "God heals." He is made known to us by the story of Tobias in the Old Testament (cf. Tob. 12:15-20), etc.). which is so significant for what it says about entrusting to the angels the little children of God, who are always in need of custody, care, and protection.If we reflect well, we see that each one of these figures, Mica-EL, Gabri-EL, and Rafa-EL reflects in a particular way the truth contained in the question posed by the author of the Letter to the Hebrews: "Are they not all ministering spirits sent forth to serve, for the sake of those who are to possess salvation?" (Heb. 1-14).GENERAL AUDIENCE: AUGUST 13,1986 The fall of the rebellious angels1. Continuing the theme of the previous catecheses, which were dedicated to the article of the faith that concerns the angels, God's creatures, we shall begin today to explore the mystery of the freedom which some of them have turned against God and his plan of salvation for mankind.As the evangelist Luke testifies, when the desciples returned to the Master full of joy at the fruits they had gathered in their first missionary attempt, Jesus utters a sentence that is highly evocative: "I saw Satan fall from heaven like lightning" (Lk 10:18). With these words, the Lord affirms that the proclamation of the Kingdom of God is always a victory over the devil, but at the same time he also reveals that the building up of the Kingdom is continuously exposed to the attacks of the spirit of evil. When we consider this, as we propose to do with today's catechesis, it means that we prepare ourselves for the condition of struggle which characterizes the life of the Church in this final time of the history of salvation (as the Book of Revelation asserts: cf. 12:7). Besides this, it will permit us to clarify the true faith of the Church against those who pervert it by exaggerating the importance of the devil, or by denying or minimizing his malevolent power.The preceding catecheses on the angels have prepared us to understand the truth which Sacred Scripture has revealed and which the Tradition of the Church has handed on about Satan, that is, the fallen angel, the wicked spirit, who is also called the devil or demon.2. This "fall", which has the character of rejection of God with the consequent state of "damnation", consists in the free choice of those created spirits who have radically and irrevocably rejected God and his kingdom usurping his sovereign rights and attempting to subvert the economy of salvation and the very order of the entire creation. We find a reflection of this attitude in the words addressed by the tempter to our first parents: "You will become like God" or "like gods" (cf. Gen 3:5). Thus the evil spirit tries to transplant into man the attitude of rivalry, insubordination and opposition to God, which has, as it were, become the motivation of all his existence.3. In the Old Testament, the narrative of the fail of man as related in the Book of Genesis, contains a reference to an attitude of antagonism which Satan wishes to communicate to man in order to lead him to sin (Gen 3:5). In the Book of Job too, we read that Satan seeks to generate rebellion in the person who is suffering (cf. Job 1:11; 2:5-7). In the Book of Wisdom (cf. Wis 2:24), Satan is presented as the artisan of death, which has entered man's history along with sin.4. In the Fourth Lateran Council (1215), the Church teaches that the devil (or Satan) and the other demons "were created good by God but have become evil by their own will". In fact, we read in the Letter of St. Jude: " . . . the angels who did not keep their dignity, but left their own dwelling, are kept by the Lord in eternal chains in the darkness, for the judgement of the great day" (Jude 6). Similarly, in the second Letter of St. Peter, we hear of "angels who have sinned" and whom God "did not spare, but... cast in the gloomy abysses of hell, reserving them for the judgement" (2 Pet 2:4). It is clear that if God "does not forgive" the sin of the angels, this is because they remain in their sin, because they are eternally "in the chains" of the choice that they made at the beginning, rejecting God, against the truth of the supreme and definitive Good that is God himself. It is in this sense that St. John writes that "the devil has been a sinner from the beginning..." (Jn 3:8). And he has been a murderer "from the beginning", and "has not persevered in the truth, because there is no truth in him" (Jn 8:44).Satan: cosmic liar and murderer5. These texts help us to understand the nature and the dimension of the sin of Satan, which consists in the denial of the truth about God, as he is known by the light of the intellect and revelation as infinite Good, subsistent Love and Holiness. The sin was all the greater, in that the spiritual perfection and the epistemological acuteness of the angelic intellect, with his freedom and closeness to God, were greater. When, by an act of his own free will, he rejected the truth that he knew about God, Satan became the cosmic "liar and the father of lies" (Jn 8:44). For this reason, he lives in radical and irreversible denial of God, and seeks to impose on creation - on the other beings created in the image of God, and in particular on people - his own tragic "lie about the good" that is God. In the Book of Genesis, we find a precise description of this lie and falsification of the truth about God, which Satan (under the form of a serpent) tries to transmit to the first representatives of the human race: God is jealous of his own prerogatives and therefore wants to impose limitations on man (cf. Gen 3:5), Satan invites the man to free himself from the impositions of this yoke, by making himself "like God".6. In this condition of existential falsehood, Satan - according to St. John - also becomes a "murderer", that is one who destroys the supernatural life which God had made to dwell from the beginning in him and in the creatures made "in the likeness of God": the other pure spirits and men; Satan wishes to destroy life lived in accordance with the truth, life in the fullness of good, the supernatural life of grace and love. The author of the Book of Wisdom writes: ". . .death has entered the world through the envy of the devil, and those who belong to him experience it" (Wis 2:24). And Jesus Christ warns in the Gospel: "... fear rather him who has the power to destroy both soul and body in Gehenna" (Mt 10:28).7. As the result of the sin of our first parents, this fallen angel has acquired dominion over man to a certain extent. This is the doctrine that has been constantly professed and proclaimed by the Church, and which the Council of Trent confirmed in its treatise on original sin (cf. DS 1511): it finds a dramatic expression in the liturgy of baptism, when the catechumen is asked to renounce the devil and all his empty promises.In Sacred Scripture we find various indications of this influence on man and on the dispositions of his spirit (and of his body). In the Bible, Satan is called "the prince of the world" (cf Jn 12:31; 14:30; 16:11), and even "the god of this world" (2 Cor 4:4). We find many other names that describe his nefarious relationship with man: "Beelzebul" or "Belial", "unclean spirit": "tempter", "evil one" and even "Antichrist" (1 Jn 4:3). He is compared to a "lion" (1 Pet 5:8), to a "dragon" (in Revelation) and to a "serpent" (Gen 3). Very frequently, he is designated by the name "devil": from the Greek diaballein (hence diabolos), which means: to "cause destruction, to divide, to calumniate, to deceive". In truth, all this takes place from the beginning through the working of the evil spirit who is presented by Sacred Scripture as a person, while it is declared that he is not alone: "there are many of us" as the devils cry out to Jesus in the region of the Gerasenes (Mk 5:9); and Jesus, speaking of the future judgment, speaks of "the devil and his angels" (cf. Mt 25:41).8. According to Sacred Scripture, and especially the New Testament, the dominion and the influence of Satan and of the other evil spirits embraces all the world. We may think of Christ's parable about the field (the world), about the good seed and the bad seed that the devil sows in the midst of the wheat, seeking to snatch away from hearts the good that has been "sown"in them (cf. Mt 13:38-39). We may think of the numerous exhortations to vigilance (cf. Mt 26:41; 1 Pet 5:8), to prayer and fasting (cf. Mt 17:21). We may think of the strong statement made by the Lord: "This kind of demon cannot be cast out by any other means than prayer" (Mk 9:29). The action of Satan consists primarily in tempting men to evil, by influencing their imaginations and higher faculties, to turn them away from the law of God. Satan even tempts Jesus (cf. Lk 4:3-13), in the extreme attempt to thwart what is demanded by the economy of salvation, as this has been pre-ordained by God.It is possible that in certain cases the evil spirit goes so far as to exercise his influence not only on material things, but even on man's body so that one can speak of "diabolical possession" (cf. Mk 5:2-9). It is not always easy to discern the preternatural factor operative in these cases, and the Church does not lightly support the tendency to attribute many things to the direct action of the devil; but in principle it cannot be denied that Satan can go to this extreme manifestation of his superiority, in his will to harm and lead to evil.9. To conclude, we must add that the impressive words of the Apostle John, "The whole world lies under the power of the evil one" (1 Jn 5:19), allude also to the presence of Satan in the history of humanity, a presence which becomes all the more acute when man and society depart from God. The influence of the evil spirit can conceal itself in a more profound and effective way: it is in his "interests" to make himself unknown. Satan has the skill in the world to induce people to deny his existence in the name of rationalism and of every other system of thought which seeks all possible means to avoid recognizing his activity. This, however, does not signify the elimination of man's free will and responsibility, and even less the frustration of the saving action of Christ. It is, rather, a case of conflict between the dark powers of evil and the powers of redemption. The words that Jesus addressed to Peter at the beginning of the Passion are eloquent in this context: "... Simon, behold, Satan has sought to sift you like wheat: but I have prayed for you, that your faith may not fail" (Lk 22:31).This helps us understand how Jesus, in the prayer that he taught us, the "Our Father", that is, the prayer of the Kingdom of God, terminates almost brusquely, unlike so many other prayers of his era, by reminding us of our condition as people exposed to the snares of evil and of the evil one. The Christian, appealing to the Father with the Spirit of Jesus and invoking his Kingdom, cries with the power of faith. let us not succumb to temptation, free us from evil, from the evil one. 0 Lord, let us not fall into the infidelity to which we are seduced by the one who has been unfaithful from the beginning.GENERAL AUDIENCE AUGUST 20,1986Christ's victory conquers evilThe Holy Father concluded his catechesis on God as the Creator of "the things that are unseen" by speaking of the victory of Christ over the spirit of evil.1. Our catechese on God, the Creator of the things "that are unseen", have brought fresh light and strength to our faith concerning the truth about the evil one, or Satan; he is certainly not willed by God, who is supreme Love and Holiness, and whose wise and strong Providence knows how to guide our existence to victory over the prince of darkness. The Church's faith, in fact, teaches us that the power of Satan is not infinite. He is only a creature - powerful, in that he is pure spirit, but nevertheless always a creature, with the limits proper to creatures, subordinated to the will and dominion of God. If Satan is at work in the world because of his hatred of God and of his Kingdom, this is permitted by Divine Providence which directs the history of man and of the world with power and goodness (fortiter et suaviter). It is certainly true that Satan's action causes much damage, both of a spiritual kind and also indirectly of a material kind, to individuals and to society, but he is not able ultimately to neutralize the definitive end towards which man and all creation tend. the Good. He cannot block the construction of the Kingdom of God, in which at the end there will be the full realization of the righteousness and the love of the Father for the creatures who are eternally "predestined" in Jesus Christ, his Son and Word. Indeed, we can say with St. Paul that the work of the evil one cooperates for the good (cf. Rom 8:28) and that it helps to build up the glory of the "chosen" ones (cf. 2 Tim 2:10).Total salvation2. Thus, the whole history of humanity can be considered as serving total salvation which means the victory of Christ over the "prince of this world" (Jn 12:31; 14:30; 16:11). "You shall bow down only before the Lord your God, you shall adore him alone" (Lk 4:8), says Christ eternally to Satan. At a dramatic moment of his ministry, when he was openly accused of casting out the demons because of his alliance with Beelzebul, the chief of the demons, Jesus replied with these words that are at once severe and comforting. "Every kingdom that is divided falls into ruins, and no city or family that is divided can stand upright. Now if Satan drives out Satan, then he is divided in himself. How then can his kingdom stand upright?... And if it is by the power of the Spirit of God that I cast out the demons, then it is certain that the Kingdom of God has come among you" (Mt 12:26-26, 28). "When a strong man, well armed, guards his palace, all his goods are secure. But if one stronger than he comes and overpowers him, he takes away the armour in which he trusted, and divides his spoils" (Lk 11:21-22). The words which Christ speaks about the tempter find their historical fulfilment in the cross and resurrection of the Redeemer. As we read in the Letter to the Hebrews, Christ became a sharer in human nature even to the cross "in order to reduce to powerlessness, by means of death, the one who has the power over death, that is, the devil... and thus to free those who... were held in slavery" (Heb 2:14-15). This is the great certainty of the Christian faith: "the prince of this world has been judged" (Jn 16:11); "the Son of God has appeared, in order to destroy the works of the devil" (1 Jn 3:8), as St. John bears witness. It is therefore the crucified and risen Christ who has revealed himself as that "stronger one" who has overpowered "the strong man", the devil, and has cast him down from his throneThe Church shares in Christ's victory over the devil, for Christ has given to his disciples the power to cast out demons (cf. Mt 10:1 and parallels; Mk 16:17). The Church uses this victorious power through faith in Christ and prayer (cf. Mk 9:29; Mt 17:19ff.), which in particular cases can take the form of exorcism.3. It is to this historical phase of the victory of Christ that the announcement and the beginning of the final victory, the Parousia, belongs: this is the second and definitive coming of Christ at the close of history, and it is towards this that the life of the Christian is orientated. Even if it is true that earthly history continues to unfold under the influence of "that spirit who now is at work in rebellious men",? as St. Paul says (Eph 2:2), believers know that they have been called to struggle for the definitive triumph of the Good. "for our battle is not against creatures made of blood and of flesh, but against the Principalities and Powers, against those who hold dominion over this world of darkness, against the spirits of evil that dwell in the heavenly places" (Eph 6:12).Definitive victory4. As the end of the struggle gradually draws nearer, it becomes in a certain sense ever more violent, as Revelation, the last book of the New Testament, shows in a special emphasis (cf. Rev 12:7-9). But it is precisely this book that emphasizes the certainty that is given to us by all of divine Revelation, that the struggle will finish with the definitive victory of the good. In this victory, which is contained in anticipation in the paschal mystery of Christ, there will be the definitive fulfilment of the first announcement in the Book of Genesis, which is significantly called the Proto-Evangelium, when God admonishes the serpent: "I will put enmity between you and the woman" (Gen 3:15). In this definitive phase, God will complete the mystery of his fatherly Providence and "will set free from the power of darkness" those whom he has eternally "predestined in Christ" and will "bring them over into the kingdom of his beloved Son" (cf. Col 1:13-14). Then the Son will subject even the whole universe to the Father, so that "God may be all in all" (1 Cor 15:28).5. Here we finish the catecheses on God as the Creator of "the things that are visible and invisible", which are united, in our structuring of the catecheses, with the truth about Divine Providence It is obvious to the eyes of the believer that the mystery of the beginning of the world and of history is joined indissolubly to the mystery of the end, in which the finality of all that has been created reaches fulfilment. The creed, which unites so many truths in such an organic manner, is truly the harmonious cathedral of the faith.In a progressive and organic way, we have been able to admire, struck dumb with wonder, the great mystery of the intelligence and love of God, in his action of creation, directed to the cosmos, to the human person, and to the world of pure spirits. We have considered the Trinitarian origin of this action and its wise orientation towards the life of man who is truly the "image of God", called in his turn to rediscover fully his own dignity in the contemplation of the glory of God. We have been enlightened about one of the greatest problems that perturb man and characterize his search for truth: the problem of suffering and of evil. At the root, there is no mistaken or wicked decision by God, rather his choice - and in a certain manner the risk he has undertaken - of creating us free, in order to have us as friends. Evil too has been born of liberty. But God does not give up, and he predestines us with his transcendent wisdom to be his children in Christ, directing all with strength and sweetness, so that the good may not be overcome by evil.We must now let ourselves be guided by Divine Revelation in our exploration of the other mysteries of our salvation. We have now received a truth which must be profoundly important for every Christian: that there are pure spirits, creatures of God, initially all good and then, through a choice of sin, irreducibly separated into angels of light and angels of darkness. And while the existence of the wicked angels requires of us that we be watchful so as not to yield to their empty promises, we are certain that the victorious power of Christ the Redeemer enfolds our lives, so that we ourselves may overcome these spirits. In this, we are powerfully helped by the good angels, messengers of God's love, to whom, taught by the tradition of the Church, we address our prayer: "Angel of God, who are my guardian, enlighten, guard, govern and guide me, who have been entrusted to you by the heavenly goodness. Amen". ................
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