 |
| Icon, Archangel Michael (Novgorod, Russia, 21st c.) |
"The LORD has set his throne in heaven,
and his kingship has dominion over all.
Bless the LORD, you angels of his,
you mighty ones who do his bidding,
and hearken to the voice of his word.
Bless the LORD, all you his hosts,
you ministers of his who do his will.
Bless the LORD, all you works of his,
in all places of his dominion;
bless the LORD, O my soul."
— Ps. 103:19–22
If Christian ministers are “ambassadors of a disputed Sovereign,”[1] the feast of St. Michael and All Angels [2] reminds us that humans are not the only ministers of God. For on this feast, we praise God, “who hast ordained and constituted the ministries of angels and men in a wonderful order.” Angels also are “ambassadors of a disputed Sovereign,” creatures witnessing to the rule of the triune Lord.
Angels are creatures. This point is of fundamental theological importance, especially because it entails that the fallen angels are also creatures. Thus, “that ancient serpent, who is called the Devil and Satan, the deceiver of the whole world” (Rev. 12:9), is not an embodiment of evil balanced equally against the good, but one of God’s good creatures who, in turning away from God, became deeply damaged.
The holy angels are messengers (which is what the Greek word angelos means), servants of God who bear witness to the surprising power of God. In the biblical narrative, angels appear at critical junctures (especially at the birth, death and resurrection of Jesus, during the precarious first days of the church, and at the Eschaton), participating in the accomplishment of that to which they bear witness. Thus, Gregory the Great writes that “whenever some act of wondrous power must be performed,” the archangel Michael (whose name means “Who is like God?”) is sent, “so that action and name may make it clear that no one can do what God does by his own superior power.”[3] Likewise, when Gabriel (“The Strength of God”) was sent to Mary “to announce the One who appeared in humility to quell the cosmic powers,” then “God’s strength announced the coming of the Lord of the heavenly powers, mighty in battle.” [4] Perhaps we might even say that angels are the witness they bear: “That a Virgin conceives is not merely what Gabriel talks about but is the very reality of Gabriel.”[5]
The holy angels enjoy unbroken fellowship with the triune Lord, and through Christ Jesus the Mediator we humans are also restored to fellowship with the same Lord. Therefore, the communion of saints includes both humans and angels. Augustine puts it well: “[W]hen the Scripture says, ‘As for me, my true good is to cling to God’ [Ps. 73:28] it refers not only to the good for mankind, but first and foremost, to the good of the holy angels. Those who share in this good have holy fellowship with him to whom they adhere, and also among themselves; and they are one City of God, and at the same time they are his living sacrifice and his living temple.”[6] Our fellowship with the angels is most evident when, “with Angels and Archangels, and with all the company of heaven,” we give thanks, saying,
“Holy, holy, holy, Lord God of Hosts:
Heaven and earth are full of thy Glory.
Glory be to thee, O Lord Most High.”
[1] Richard John Neuhaus, Freedom for Ministry.
[2] September 29. Marked today because this year September 29 fell on a Sunday, which is always a feast of our Lord. The date of the feast commemorates the dedication of a sixth-century (?) basilica to St. Michael on the Salarian Way outside of Rome.
[3] Gregory the Great, Homily 34 on the Gospels 8–9, in J. Robert Wright, Readings for the Daily Office from the Early Church, p. 491.
[4] Ibid., p. 492.
[5] Robert W. Jenson, Systematic Theology, 2:125.
[6] Augustine, City of God 12.9.2.
No comments:
Post a Comment