My beloved spiritual children in Christ Our Only True God and Our Only True Savior,
CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE.

ON NOVEMBER 8th OUR HOLY ORTHODOX CHRISTIAN CHURCH COMMEMORATES THE SYNAXIS OF THE HOLY CHIEF COMMANDER MICHAEL AND THE OTHER BODILESS POWERS

The Holy Church, which rejects the impious worship of Angels devised by idolaters and heretics of old, received from the divinely inspired Holy Fathers the tradition of celebrating with reverence the Synaxis of the Holy Angels. In the days of the Old Testament, the people of God, having fallen away from the Creator, began to worship that which the Lord created. They made idols after the likeness of things visible, of that which is in heaven above and earth beneath, the work of their own hands (Exodus, Ch. 20). At that time, when the people offered oblations (sacrifice) unto the sun, the moon, and the stars as gods, imagining that these possessed living souls, they also began to worship Angels. The Book of Kings makes mention of this, saying that they "burned incense unto Baal, to the sun, and to the moon, and to the twelve signs of the Zodiac, and to all the host of heaven" (Kings, Ch. 23), that is, to the Angels; for the host of heaven is comprised of the Angels, as is said in the Gospel. And "suddenly there was with the Angel a multitude of the heavenly host" (Luke, Ch.2).

The local Synod (Council) of the Holy Fathers that met at Laodicea denounced this heresy (The thirty-fifth canon of the Council of Laodicea), but while it anathematized and rejected the heretical worship of Angels, it decreed lawful the pious and proper veneration of the holy Angels as God's servants and the guardians of the race of man, establishing the celebration of the festival held in their honor on this day.

The Synod decreed that the feast of the Angels be celebrated in November, the ninth month counting form March, when the world was created, since there are nine orders of Angels, according to Saint Dionysius the Areopagite, the Disciple of the holy Apostle Paul. Saint Paul was taken up to the third heaven, where he saw how the holy Angels are divided into ranks, and he told his Disciple of this (II Corinthians, Ch. 12). These nine ranks are grouped in three hierarchies of three orders; the highest, the middle, and the lowest.

The highest hierarchy of Angels, which is the nearest to the Most Holy Trinity, consists of the Seraphim, the Cherubim, and the Thrones. Closest of all to the Creator and Fashioner stand the Seraphim, beloved of God, of whom Prophet Isaiah said, "Seraphim stood round about Him: each had six wings" (Daniel, Chapter 7). They are like fire, because they stand nearest to Him of Whom it is written: "Our God is a consuming fire, and His throne is like a fiery flame," and "The sight of the glory of the Lord was like a devouring fire". Since they stand before such glory, the Seraphim are themselves fiery, as it is written: "He maketh His Angels spirits, and His ministers a flame of fire" (Psalm 103).They burn with love for God and kindle the love of God in others, as their name itself reveals, for in the Hebrew tongue "seraphim" means "burning" or "consuming."

The divinely wise Cherubim stand next after the Seraphim in the presence of God the All-knowing, Who dwells in transcendent light. These Angels, who abide in God's ineffable light, themselves ever shine more brilliantly than the orders below them with the light of righteousness and the knowledge of God and His Wisdom. They are themselves radiant and illumine others; therefore, they are called Cherubim, which in Hebrew means "much wisdom," or "an effusion of wisdom." Through the Cherubim wisdom is poured out, and through them the noetic eyes of others are illumined, enabling them to see the glory of God and to know Him.

The Thrones stand after the Cherubim before the exalted Throne on high. They are called God-bearing by Saint Dionysius, since, according to the explanation offered by Saint Maximus the Confessor, God noetically rests upon them as upon noetic Thrones. Saint Basil the Great writes that they are called God-bearing not according to their essence but because of the grace vouchsafed them and the service entrusted to them. The flesh of Christ the Lord, however, is God-bearing by essence, hypostatically joined with God the Logos/Word Himself. Christ's flesh bears God the Logos/Word in an undivided union and is called, and ever remains, His True and Living flesh, but the Thrones are called God-bearing and inexpressible manner, not by nature but because of the grace and service entrusted to them. Seated upon them in a way that cannot be described. God ordains His judgments, as David said: "Thou hast sat upon a throne, O Thou that judgest righteousness". Therefore, it is through the Thrones of God brings to pass His righteous judgments, for they are the ministers of His justice, imparting to the tribunals of magistrates here below, and to kings and lords, the ability to pass righteous judgment.

There are three ranks in the middle hierarchy of the holy Angels as well: Dominions, Powers, and Virtues. The Dominions are so called because they rule over the Angels subject to them, while they are themselves free, since, as Saint Dionysius says, they have set aside servile fear and ever serve the Lord willingly and gladly. They pour down upon the authorities ordained by God here below power to rule wisely and to exercise dominion judiciously, governing well the lands entrusted to them. They also teach us to rule over our senses, to subdue our disorderly lusts and passions, to subject the flesh to the spirit, to exercise authority over our will, and to prevail over every temptation.

The Powers, full of Divine might, serve the mighty powerful will of the All-powerful and Omnipotent Lord without hesitation or delay. They work exceedingly great marvels and impart the grace to perform similar miracles upon those of God's favorites who have been deemed worthy to work wonders, to heal every illness, and to foretell the future. Likewise, the holy Powers strengthen men as they labor and are heavy laden in bearing the yoke of their various burdens, strengthening them to fulfill the obligations of their station in life and helping the feeble in their weakness. They assist every man to be patient and not to weaken in trials, but to endure everything that comes to pass with nobility of soul and resolute courage, humbly giving thanks to God, who orders all things for our benefit.

The Virtues bear their name because they have authority over the devil. They subdue the power of the demons and ward off the temptations which the spirits of evil bring upon men, and they forbid the demons to harm men as they desire. The Virtues confirm those who labor for virtue's sake in their spiritual undertakings and struggles, protecting them, lest they be deprived of the spiritual kingdom. Those who war with their passions and desires the Virtues help in the day of battle, assisting them in dispelling every wicked thought and the enemy's calumny and in overcoming the devil. (Source: The Great Collection of the Lives of the Saints)

(To be continued)

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"Glory Be To GOD For All Things!" - Saint John Chrysostom

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With sincere agape in His Holy Diakonia (Ministry)
The sinner and unworthy servant of God

+Father George