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The Angels and Our Death

This is the fourth in a series of five posts on the angels and their role in our lives. The content of these posts comes from a series I have been teaching at the Institute of Catholic Culture on the mission of the angels. Angels are ministering spirits mystically present and active throughout creation, in the events of Scripture, in the liturgy, and in our lives.

The fundamental source for these reflections is Jean Cardinal Danielou’s book The Angels and Their Mission: According to the Fathers of the Church. The references to the Fathers in my posts are fully footnoted in his book, but some of the scriptural passages below represent my own additions.

In today’s post we ponder the presence and role of the angels at the moment of our death.

Scriptural and Liturgical Roots – We read in Scripture that the Lord shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other (Matt 24:31). While this text most likely refers to the Last Judgment, it nevertheless emphasizes the role of the angels in gathering us to the Lord. In one of Jesus’ parables, we read of the poor man Lazarus and how the angels escorted him after he died:

The time came when the beggar died, and the angels carried him to Abraham’s side. (Luke 16:22).

We also read in Scripture of the role of St. Michael the Archangel at the death of Moses:

But even the archangel Michael, when he disputed with the devil over the body of Moses, did not presume to bring a slanderous judgment against him, but said, “The Lord rebuke you!” (Jude 1:9)

The Church sees an even broader role for Michael and the angels at the death of each of us. The offertory prayer of the Requiem Mass in the Extraordinary Form implores that “Michael, the standard-bearer, may lead us forward into the Holy Light, promised of old to Abraham and his seed.” Further, the In Paradisum of the Funeral Mass says,

May the angels lead you into paradise; may the martyrs receive you at your arrival and lead you to the holy city Jerusalem. May choirs of angels receive you and with Lazarus, who once was poor, may you have eternal rest.

The In Paradisum is indeed a beautiful chant with beautiful teaching. At the bottom of this post is a link to a recording, sung in Latin. There are also English translations that fit well with the melody.

Thus, we see the biblical roots of the role of the angels at our death. We turn now to the insights of the Fathers of the early Church.

As we know from Scripture, encountering an angel can be disconcerting. In most cases, the first words from angels are “Do not be afraid.” Some of the Fathers speak to this experience:

  • Tertullian says, “When by force of death the soul is snatched from the weight of the flesh that closed it in, it trembles with excitement to see the face of an angel, the summoner of souls, realizing that its eternal abode has been prepared.”
  • Ephrem imagines the confusion of a man when he sees the heavenly powers just after death: “When the armies of the Lord show themselves and when the divine commanders bid him to leave the body behind, he shakes and trembles at the unaccustomed sight of these figures.”

On the other hand, angels also have a consoling effect for the faithful at the moment of death, keeping demons at bay:

  • Gregory the Great says, “The hymns of the angels fill the soul with so divine a joy, that it does not notice the sufferings of death. And during its voyage toward heaven, the angels scatter the demons who try to bar the soul’s advance.”
  • Aloysius Gonzaga (a Church Father, though not an ancient one, living from 1568–1591) taught that when the soul leaves the body, it is accompanied and consoled by its guardian angel so that the soul can present itself confidently before the judgment seat of God.

The angels escort us upward toward Heaven and God’s judgment seat:

  • John Chrysostom says, “If we need a guide in passing from one [earthly] city to another, how much more so will the soul need someone to point the way when she breaks the bonds of the flesh and passes on to the future life.”
  • Ephrem sees the angels “taking up the soul … and carrying it through the upper air.”
  • Gregory notes that the angels of paradise are asked by the lower angels to permit the soul to enter there.

Strangely, there is little mention of the presence of angels while we are at the judgment itself. Perhaps it is because this is a personal matter, just between our soul and the Lord. It seems likely that each of us will need some purgation. St. Paul speaks of a kind of fire that will both purify and refine us:

Each one’s work will become manifest, for the Day will disclose it, because it will be revealed by fire, and the fire will test what sort of work each one has done. If what he has built survives, he will receive a reward. If it is burned up, he will suffer loss. He himself will be saved, but only as if through the flames (1 Cor 3:13-15).

As to this purgation, one ancient source (“The Apocalypse of Paul”) speaks of a man lifted up to a mystical vision of a river of fire; he asks an angel what it might be. The angel tells him that if anyone is impure yet repentant, he is led forward, first to adore God, and then by command of the Lord handed over to Michael and other angels, who “baptize” him in the river of fire and lead him to the City of God. At this point, it would seem that the guardian angel intercedes before God and seeks help among the people on earth to pray for the soul in its care. After the purifications have been completed, the guardian angel leads the soul into Heaven.

The angels in Heaven reserve special attention for virgins and martyrs:

  • Eusebius says that virgins will not walk toward the King, they will be carried by the angels.
  • Of the martyrs, Origen says that the angels look at them with wonder and greet them as conquerors. The angels sing, “Who is this coming from Bozrah, with his garments stained crimson? Who is this, robed in splendor, striding forward in the greatness of his strength?” (Isaiah 63:1)
  • St John Chrysostom says, “The martyrs go up to Heaven surrounded and preceded by the angels as an escort. When they arrive in Heaven all the holy powers from on high run forward and stand before them, trying to see their wounds. They receive them with joy and embrace them. Then they form an immense procession to lead them to the King of Heaven … taking part in mystical songs … leading them into the Holy of Holies.”

Surely, every soul is greeted with joy by the angels and saints, and they are caught up into the great movement and “dance” of love between the members of the Trinity. The Eastern Church calls this movement and experience of love the perichoresis.

To summarize, here are the traditions articulated by the ancient Fathers about angels:

  • The angels help our soul escape the sufferings of death.
  • Our guardian angel accompanies our soul and assures it of a peaceful journey.
  • Our guardian angel defends us against the demons, who want to stop our journey.
  • Our guardian angel leads us to the judgment seat of Christ.
  • Our guardian angel stands along the way of the river of fire and there intercedes as our soul is purified.
  • Our guardian angel bids the angels of the gates of Heaven to open them.
  • The angels of the gates of Heaven welcome our soul.
  • All the angels welcome us with joy.
  • The angels reserve special honor and joy for virgins and martyrs.

What happens to our guardian angel after we die? There is no doctrine, but there is a general consensus:

  • If a soul enters communion with God, it joins its angel in praising the one and triune God for all eternity.
  • If the soul goes to Hell, its angel can only praise God’s divine justice and holiness.
  • It is not clear whether our guardian angel takes up other souls or duties after we die. However, given the vast number of them (myriad), it seems unlikely. Perhaps in the case of a soul that departs to Hell (where the angel surely cannot go), its guardian angel is assigned to a new soul, but this is pure speculation.

This is how the angels care for us at the hour of our death.

Cross-posted at the Catholic Standard: The Angels and Our Death

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But at Your Command I Will Lower the Nets – A Homily for the 5th Sunday of the Year

This Sunday’s Gospel describes the call of Simon Peter, one that takes place in several stages. While it is presented in a compact time frame, for most of us it takes place over a longer period, as the Lord works to deepen our faith and heighten our call.

The upshot of the Gospel is that Peter’s faith is strengthened by his obedience to the Lord’s command.

Let’s see how the Lord grows Peter’s faith.

The Help that isn’t Hard – The text says, While the crowd was pressing in on Jesus and listening to the word of God, he was standing by the Lake of Gennesaret. He saw two boats there alongside the lake; the fishermen had disembarked and were washing their nets. Getting into one of the boats, the one belonging to Simon, he asked him to put out a short distance from the shore. Then he sat down and taught the crowds from the boat.

It may astonish us, but God seeks our help. What did Peter have? He had a boat at the ready and, as we shall see, a tender heart. What do you have? All of us have talents, gifts, access, and availability that God can and wants to use. The way the Lord has set things up, He “needs” our help. God, who made us without our help, will not save us without our help. Call this what you will—cooperative grace, collaborative grace, or my personal favorite: responsible grace—but God seeks to engage us in our own salvation and in the salvation of others. He wants our help.

The main point in terms of Peter’s progression in the faith is that this initial request (to put out from shore) is a small one; it’s not hard for Peter and helps him to learn the obedience of faith.

This is where the Lord begins with both Peter and us. He trains us in greater obedience through small things. Don’t overlook the small, daily acts of obedience to the Lord. Through them the Lord trains and equips us for greater things. If the Lord can trust us in small matters, He can and will trust us with larger ones.

The Hesitation that must be Healed – The text says, After he had finished speaking, he said to Simon, “Put out into deep water and lower your nets for a catch.” Simon said in reply, “Master, we have worked hard all night and have caught nothing, but at your command I will lower the nets.”

Peter is willing to do something routine for the Lord. After all, how hard is it to let the Lord use your boat for a while? Now the Lord invites Peter to go a little deeper, to “put out into deep water.” For a moment, Peter hesitates. He is tired and discouraged—so much work and so little to show for it. There was probably some doubt in Peter’s heart and a hint of sarcasm in his voice, because later he repents and calls himself a sinful man. Yes, here is a hesitation that must be healed if Peter is ever to see his blessings and reach his destiny.

So, too, for some of us. Perhaps we’ve heard the Lord calling us to some task but hesitated because we were tired or discouraged. I’ll come to Church and say a few prayers, but please, Lord, don’t ask anything more of me.

Perhaps we are fearful. Deep waters bring greater threats. As the water gets deeper the stakes get higher. Somehow, we must step out in faith, to get out of our comfort zone and head for deeper waters. Like Peter, we can hesitate, thinking of all sorts of reasons why what the Lord asks of us is not a good idea.

How is Peter healed of his hesitation? In a countercultural way, Peter is healed by the obedience of faith; that is the central point of today’s Gospel.

Yes, Peter’s healing is caught up in his acknowledgement that the Lord commands it. Peter says, But at your command I will lower the nets. Peter finds strength and consolation in the Lord’s command. Paradoxically, there is something freeing about being under authority.

We live in a culture that tends to regard authority with cynicism, even rewarding some amount of rebellion. Further, our flesh tends to bristle at being under authority. Again, there is something freeing about being under authority.

As a Christian, I derive a lot of serenity and courage when I understand that the Lord commands something of me. While the world may balk at the demands of the moral life and find much of it too difficult or demanding, I often find that it is enough for me to know that the Lord both teaches and commands it. This gives me both serenity and confidence. Even if some aspect of my flesh may hesitate, knowing that my Lord and His lawful representatives (my bishop and the Magisterium) command something frees me and gives me the courage to understand that I am doing God’s will. Any natural hesitancy I might have is often quickly dispatched when I realize that I am being commanded by the Lord.

On a given Sunday morning, a person might consider skipping Mass, preferring to sleep in or perhaps finding it difficult somehow. Knowing that it is commanded (the third commandment) helps him to overcome his hesitancy. The same is true for the rest of the moral law and also certain vocational matters and actions required of the Christian, not under a general command but under a specific call from the Lord.

In this way of obedience, the Lord draws Peter to deeper waters. Peter’s hesitation must be healed if he is to see his faith deepen and his call heighten.

The Harvest that is Hauled – The text says, When they had done this, they caught a great number of fish and their nets were tearing. They signaled to their partners in the other boat to come to help them. They came and filled both boats so that the boats were in danger of sinking.

In this matter the Lord grants Peter a great grace: enjoying the fruits of obedience in an immediate way. In other cases, the harvest is not so swift, but this much is always true: it is promised, and it will come, whether today or years from now.

The Lord says elsewhere, using a more terrestrial image, the harvest is plentiful (Mat 9:37). The Lord is providing an audiovisual aid. Obviously, the harvest that the Lord heralded was not about fish; it was about human beings. Indeed, the harvest is plentiful. Consider all the people whom the Lord has touched after these humble beginnings in a backwater of Israel. Not only are there more than one billion Catholics in the world today, but there are countless others who lived before us and many (only God knows how many) who will come after us. Yes, it is a bountiful harvest!

Some days and times are better for fishing or harvesting than others. St. Paul speaks of the gospel as being “in season and out of season” (2 Tim 4:2), but even in those times that the Lord designates for pruning or for the field to lie fallow, He is only preparing for future growth. The Lord says, “the harvest is plentiful,” and His Word prevails.

In the West it seems that the seasons have turned against us, but we must remember that even in winter the farmer must stay busy preparing the soil, removing the rocks, and laying down fertilizer.

Yes, the Lord is heralding a harvest, and we must work no matter the season. Even if we do not see the full harvest, the Lord will, as will others who come after us. Jesus says elsewhere, Thus the saying “One sows, and another reaps” is true. I sent you to reap what you have not worked for. Others have done the hard work, and you have reaped the benefits of their labor” (John 4:37).

The bottom line is this: just do your work. Obey what the Lord commands and know that a harvest is heralded and will be hauled in someday. The nets will be strained, and the boats heavily weighed down. The harvest will come, and it will come with abundance. Just keep working and obeying what He commands.

The Humility that Heightens – The text says, When Simon Peter saw this, he fell at the knees of Jesus and said, “Depart from me, Lord, for I am a sinful man.” For astonishment at the catch of fish they had made seized him and all those with him, and likewise James and John, the sons of Zebedee, who were partners of Simon. Jesus said to Simon, “Do not be afraid; from now on you will be catching men.” When they brought their boats to the shore, they left everything and followed him.

In falling to his knees, Peter is about to raised higher by the Lord. Peter realizes that his hesitation and doubt have been sinful and that had he persisted in not obeying the Lord, he would have blocked his blessings.

Notice that Peter is not described as having a cringing humility but rather a healthy one.

Healthy humility raises us; it does not cast us down. Bowing in healthy humility does not crush us; it heightens our status. The Lord, having led Peter to a healthy obedience and humility, in effect tells him, “Come up higher. Your concern now will not be fish but rather the care of human souls who are precious to me. You will be my co-worker in a far more important enterprise.” Yes, healthy humility raises us.

Thus, Peter’s humility is a productive one. It is the godly sorrow of which St. Paul writes,

Even if I caused you sorrow by my letter, I do not regret it. Though I did regret it—I see that my letter hurt you, but only for a little while—yet now I am happy, not because you were made sorry, but because your sorrow led you to repentance. For you became sorrowful as God intended and so were not harmed in any way by us. Godly sorrow brings repentance that leads to salvation and leaves no regret, but worldly sorrow brings death. See what this godly sorrow has produced in you: what earnestness, what eagerness to clear yourselves, what indignation, what alarm, what longing, what concern, what readiness to see justice done (2 Cor 7:8-11).

Peter’s humility is productive because it is godly. Humility and sorrow equip him for greater duties, duties no longer related fish but to human souls.

How different this is from mere shame (which Paul calls worldly sorrow)! Shame often locks us into unhealthy, paralyzing self-loathing. Godly sorrow increases our zeal to do God’s will and thereby equips, empowers, and enables us when He calls—and the Lord does call.

Peter, through obedience and humility, is now ready to leave everything and follow Jesus. The Lord has led him to this point in stages. It began with a request for help that wasn’t hard, a small obedience, but then the Lord called Peter deeper, to a more difficult obedience. Peter needed to have his hesitation healed. Experiencing this healing, he hauled in a harvest that illustrated what his lack of faith and obedience might have cost him. It humbled him but also heightened him. Having his faith deepened in Jesus, Peter is now ready to follow the Lord. It is always better to walk in humility and obedience than in pride!

In all of this, don’t miss the key, the golden chord: At your command, I will lower the nets. Faith is rooted in obedience and humility. That is the key to our growth as disciples.

St. Peter is still a rookie, but his first season holds great promise. He will not go through life without injury, but in the end, he too will be the rock (in Christ) who is ready to roll.

Cross-posted at the Catholic Standard: But at Your Command I Will Lower the Nets

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Guardian Angels and Other Protectors, as Seen in a Commercial

Guardian Angel – Domenichino (1615)

Most of us struggle with the fact that God allows bad things to happen. Why does he not intervene more often to protect us from attacks of various sorts and from events that cause sadness, setbacks, or suffering?

While the answer is mysterious, the clearest response is that God allows suffering in order that some greater blessing may occur. To some degree I have found this to be so in my life; some of my greatest blessings required that I accept painful things as well.

I wonder if we consider often enough the countless times God did step in to prevent disaster in our life. We tend to focus on the negative things, overlooking an enormous number of often-hidden blessings: every beat of our heart, the proper functioning of every cell in our body, and all the perfect balances that exist in nature and the cosmos in order to sustain humanity.

Just think of the simple act of walking and all the missteps we might take each time but most often do not. Think of all the foolish risks we have taken in our life—especially when we were young—that did not end in catastrophe but surely could have. Think of all the poor choices we have made and yet escaped the worst possible consequences.

I thought of all these things as I watched the commercial below. While it speaks of the watchfulness of a father, it also makes me think of my guardian angel, who has surely protected me from many disasters.

As you watch the commercial, don’t forget to thank God for the many times He has rescued you through the intervention of your guardian angel. Thank Him, too, for His hidden blessings—blessings you know nothing of—that He bestowed upon you anyway. Finally, think of the wonderful mercy He has often shown in protecting you from the worst of your foolishness.

Cross-posted at the Catholic Standard: Guardian Angels and Other Protectors, as Seen in a Commercial

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On the Role of Our Guardian Angels

Angel Fighting for the Soul – Alexey Tyranov

This is the third in a series of five posts on the angels and their role in our lives. The content of these posts comes from a series I have been teaching at the Institute of Catholic Culture on the mission of the angels. Angels are ministering spirits mystically present and active throughout creation, in the events of Scripture, in the liturgy, and in our lives.

The fundamental source for these reflections is Jean Cardinal Danielou’s book The Angels and Their Mission: According to the Fathers of the Church. The references to the Fathers in my posts are fully footnoted in his book, but some of the scriptural passages below represent my own additions.

In today’s post we ponder the existence of guardian angels and their role.

Scripture attests to the existence of guardian angels.

We begin with a text from Exodus in which the Lord says,

Behold, I am sending an angel before you to protect you along the way and to bring you to the place I have prepared. Pay attention to him and listen to his voice; do not defy him, for he will not forgive rebellion, since My Name is in him. But if you will listen carefully to his voice and do everything I say, I will be an enemy to your enemies and a foe to your foes. For My angel will go before you and bring you into the land (Exodus 23:20-23).

Though this text does not speak specifically to one’s personal guardian angel, it reminds us that not all guardian angels are personal; God also sets angels over nations, territories, and organizations. It is also clear from Scripture that local churches (dioceses) have angels. In the second and third chapters of the Book of Revelation the letters to the seven churches all begin in the same way. For example,

To the angel of the church in Ephesus write this: ... (Rev 2:1),

To the angel of the church in Smyrna, write this: … (Rev 2:8).

Some contend that the angels referred to in these letters to the churches are in fact the bishops of those churches, but most of the Fathers make a more literal interpretation. Some of them assert that the angel assigned to each local church is the invisible and spiritual double of the human bishop.

As for our personal guardian angels, there many references to them in scripture. For example, in the following text from Genesis, Jacob (Israel) blesses his sons, referring to his guardian angel in the process:

And Israel … blessed [his sons] saying, “May the God before whom my fathers Abraham and Isaac walked, the God who has been my shepherd all my life long to this day, and the angel who has delivered me from all evil, bless these sons; and in them let my name be carried on, and the name of my fathers Abraham and Isaac …” (Gen 48:15-16).

Psalm 91 speaks to the care of the angels for us:

For he will command his angels concerning you to guard you in all your ways. On their hands they will bear you up, lest you strike your foot against a stone (Psalm 91:11-12).

There is also this well-known passage in which Jesus refers to guardian angels:

See that you do not despise one of these little ones. For I tell you that in heaven their angels always see the face of my Father who is in heaven (Mat 18:10).

There is a text in The Acts of the Apostles in which an angel helps Peter to escape from prison; the community also refers to Peter’s angel:

Peter was sleeping between two soldiers, bound with two chains, and sentries before the door were guarding the prison. And behold, an angel of the Lord stood next to him, and a light shone in the cell. He struck Peter on the side and woke him, saying, “Get up quickly.” And the chains fell off his hands. And the angel said to him, “Dress yourself and put on your sandals.” And he did so. And he said to him, “Wrap your cloak around you and follow me.” And he went out and followed him. He did not know that what was being done by the angel was real, but thought he was seeing a vision. … When Peter came to himself, he said, “Now I am sure that the Lord has sent his angel and rescued me ….” He went to the house of Mary, the mother of John whose other name was Mark, where many were gathered together and were praying. And when he knocked at the door of the gateway, a servant girl named Rhoda came to answer. Recognizing Peter’s voice, in her joy she did not open the gate but ran in and reported that Peter was standing at the gate. They said to her, “You are out of your mind,” but she kept insisting that it was so, and they kept saying, “It is his angel” (Acts 12:6-15, selected).

Thus, we see the care of the angels for us in special ways as well as in an ongoing, personal way.

The Catechism of the Catholic Church confidently teaches,

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 (CCC #336).

The Fathers of the Church attest to the existence of guardian angels and describe their roles.

Note that angels do more than protect and console; they also reprimand and punish, exhorting us to penance. The Fathers also generally assert that the angels assist in our prayer and transmit our petitions to God.

  • Origen says, “We must say that every human soul is under the direction of an angel who is like a father.”
  • Basil says, “An angel is put in charge of every believer, provided we do not drive him out by sin. He guards our soul like an army.”
  • Eusebius says, “Fearing, lest sinful mankind should be without government and without guidance, like herds of cattle, God gave us protectors and superintendents, the holy angels in the form of captains and shepherds. His First-Born Son is set above all these.”
  • Hilary says, “In the warfare we carry on, to remain strong against the evil powers, the angels are our helpers.”
  • Athanasius says, “In opposition to the turmoil into which demons throw the soul, the vision of the angels works softly and peaceably, awakening joy and exultation.”
  • The Shepherd of Hermas says, “We are not at first chastised by the Father of the family Himself, but by the angels whom he has sent as masters over us, with the office of chastising and correcting each one of us.”
  • Origen says, “If there are good thoughts in our heart, let there be no doubt that the angel of the Lord is speaking to us. But if evil things come into our heart, let there be no doubt that an angel of the evil one is speaking to us.”
  • John Chrysostom says that among the faithful, those who have higher offices in the Church are the object of special protection: “The virtues of heaven are always with those who are charged with such offices.”

Here are some other terms used by the Fathers and/or in Scripture to describe the function of the guardian angel:

  • Guard
  • Protector
  • Superintendent
  • Overseer
  • Assistant
  • Shepherd
  • Herdsman
  • Instructor

Opinion is divided over whether non-believers have guardian angels. St. Thomas says that they do but adds that the guardian angel has an entirely new role after baptism. Before a person’s baptism, Satan has certain “legal rights” over him and the angels can only set limits. Baptism reverses the situation and increases the power of the angel to defend.

We live in the midst of a supernatural world, a spectacle wherein everything that appears to be empty space is in fact filled with the angels. Yes, the angels surround us!

Be careful to remember that angels are our guardians, not our pets. We must respect and revere them, being immensely grateful for their ministry on our behalf. Each of us must listen to our angel’s voice, which echoes in our mind and conscience, and obey. We ought not to name angels because they are above us; we name those beneath us, for example, our children. When Samson’s parents asked the name of the angel who visited them, they were rebuked: Why do you ask my name? It is beyond understanding (Judges 13:18). We owe our guardian angels reverence, obedience, and joyful gratitude.

Angel of God, my Guardian dear,
to whom His love commits me here,
ever this day be at my side,
to light and guard, to rule and guide. Amen.

Cross-posted at the Catholic Standard: On the Role of Our Guardian Angels

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The Role of the Angels in Every Liturgy

Ghent Altarpiece – Jan van Eyck (1429)

This is the second in a series of five posts on the angels and their role in our lives. The content of these posts comes from a series I have been teaching at the Institute of Catholic Culture on the mission of the angels. Angels are ministering spirits mystically present and active throughout creation, in the events of Scripture, in the liturgy, and in our lives. The fundamental source for these reflections is Jean Cardinal Danielou’s book The Angels and Their Mission: According to the Fathers of the Church. The references to the Fathers in my posts are fully footnoted in his book, but some of the scriptural passages below represent my own additions. In today’s post we ponder the presence and role of the angels in the Sacred Liturgy.

Origen reasons that if the angel of the Lord shall encamp round about them that fear Him and shall deliver them (Psalm 34:7), then it is probable that when many are assembled legitimately for the glory of Christ, the angel of each that fears God encamps around him. Thus, when the saints are gathered there is a twofold Church: that of men and that of angels.

We cannot see the multitude of angels because our eyes are dimmed due to sin; nevertheless, Scripture attests to their presence. For example,

When the young servant of Elisha the man of God got up and went out early in the morning, an army with horses and chariots had surrounded the city. So he asked Elisha, “Oh, my master, what are we to do?” “Do not be afraid,” Elisha answered, “for those who are with us are more than those who are with them.” Then Elisha prayed, “O LORD, please open his eyes that he may see.” And the LORD opened the eyes of the young man, and he saw that the hills were full of horses and chariots of fire all around Elisha (2 Kings 6:15-17).

So, there are multitudes of angels who gather with us, though our eyes, blinded by sin and sensuality, cannot see them. Scripture says further and thrillingly,

The chariots of God are tens of thousands and thousands of thousands; the Lord has come from Sinai into his sanctuary. (Psalm 68:17).

Because the Mass is a participation in the heavenly liturgy, we are further assured that there are myriad angels and many saints round about. Scripture says of the Sacred Liturgy,

You have come to Mount Zion, to the city of the living God, the heavenly Jerusalem. You have come to myriads of angels in joyful assembly, to the congregation of the firstborn, enrolled in heaven. You have come to God the judge of all men, to the spirits of the righteous made perfect, to Jesus the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel (Heb 12:22-24).

The Fathers, tapping into these traditions, speak of the angels’ presence:

  • Origen warns that the angels are listening to the homily and judging it.
  • Theodore of Mopsuestia sees in the deacons who arrange the sacrifice on the altar an image of the invisible powers of the angels also ministering.
  • St John Chrysostom says that the angels surround the priest, and the whole sanctuary is filled with angels honoring Christ, present in the Eucharist. He adds that we, though lowly, have been deemed worthy to join the powers of Heaven in the worship of the Lord.
  • The Preface of the Eucharistic Prayer also attests to the presence of many angels. For example, “And so, with Angels and Archangels, with Thrones and Dominions, and with all the hosts and Powers of heaven, we sing the hymn of your glory, as without end we acclaim: Holy, Holy, Holy Lord God of Hosts …” (Common Preface I). St John Chrysostom says of the Preface, “Reflect upon who it is you are near and with whom you are about to invoke God—the Cherubim! Think of the Choirs you are about to enter. Let no one have any thought of earth (sursum corda). Let him lose himself of every earthly thing and transport himself whole and entire into heaven. Let him abide there beside the very throne of glory hovering with the Seraphim and singing the most holy song of the God of glory and majesty.”
  • St John Chrysostom further notes that the Gloria is the song of the lower angels and that even catechumens can sing it. The Sanctus, though, is the song of the Seraphim in the very sanctuary of the Trinity and is reserved for the baptized.
  • John Chrysostom also says, “For if the very air is filled with angels, how much more the Church! Hear the apostles teaching this when he bids women to cover their heads with a veil because of the presence of the angels. … The angels exult, the Archangels rejoice, the Cherubim and Seraphim join us in the celebration of [the] feast … What room is there for sadness?”

In this last point St. John seems to suggest that because a woman’s hair is her glory, it should be covered in the presence of God and the angels. Men, who tend to indicate rank and status with their hats, should similarly shed such distinction in the presence of God and the angels. This is why bishops, priests, and all clergy remove their head coverings prior to entering the sanctuary for the Eucharistic prayer.

Here, then, is but a brief reflection on the role and presence of the angels in the Sacred Liturgy. Tomorrow’s post will be a short treatise on the role of the angels at the Last Judgment.

 

Cross-posted at the Catholic Standard: The Role of the Angels in Every Liturgy

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The Mystical Role of the Angels in Baptism

In recent weeks I have been teaching a series at the Institute of Catholic Culture on the mission of the angels. Angels are ministering spirits mystically present and active throughout creation, in the events of Scripture, in the liturgy, and in our lives. Over the next few days my posts will summarize the talks I presented. The fundamental source for these reflections is Jean Cardinal Danielou’s book The Angels and Their Mission: According to the Fathers of the Church. The references to the Fathers in my posts are fully footnoted in his book, but some of the scriptural references are my own additions.

In today’s post we ponder the role of the angels in evangelization and baptism.

Preparation for Baptism and the Role of the Angels – Prior to baptism itself, there is of course the need for souls to be gathered to Christ. Even in the baptism of an infant, the child must first be drawn to Christ through parents, the parish, and others. In a wider sense, the gospel needs to go forth to all the nations:

Go, therefore, unto all the nations and make disciples of them, baptizing them in the Name of the Father, and of the Son, and of the Holy Spirit, and teach them to obey everything I have taught you (Matt 28:19-20).

The Fathers of the Church envisioned that just as the apostles were sent visibly to all nations, so too the angels are sent invisibly to prepare the many for the gospel and to gather the faithful into the Church. Indeed, Scripture says,

And He will send out the angels to gather His elect from the four winds, from the ends of the earth to the ends of heaven (Mk 13:27).

While some see this text only in relation to the end of the world, others see it as a reference to the age of the Church wherein God is sending apostles and angels to gather in the full number of the elect.

And thus:

  • Eusebius remarks that the mission of the angels to draw souls into the Church and unto baptism is also a battle against idolatry and the demons who hold souls captive.
  • The Sacramentary of Gelasius has a prayer for catechumens begging that the Lord vouchsafe to send His holy angels to preserve His servants and lead them to the grace of baptism.
  • Origen records this prayer: “Come, angel. Receive him who has been converted from his former error and the doctrines of demons … Receive him as a careful physician; warm and heal him … Receive him and give him the baptism of second birth.”

 So, the angels perform a preparatory role, working invisibly alongside the apostles, evangelists, missionaries, parents, and catechists. It is consoling to know that we are not alone in this work of winning souls!

The Presence of the Angels in the Liturgy of Baptism

There is a hint at the role of angels in baptism in a passage from John’s Gospel that prefigures the healing power of baptism. It is the passage about the paralyzed man by the sheep pools at Bethesda. It was said that an angel stirred the waters there every so often and that the first one into the water after that would be healed. Jesus asks the man if he wants to be healed. “Sir,” the invalid replied, “I have no one to help me into the pool when the water is stirred. While I am on my way, someone else goes in before me” (John 5:7).

Thus, in some mystical sense, the angels brought a blessing to those waters to bring healing. In baptism, it is the Lord Jesus, our great High Priest who baptizes; it is He who makes the water holy, uniting it to the water that flowed from His pierced side. But as in all things, He ministers His graces and blessings through His angels. Scripture says of the angels,

Are they not all ministering spirits sent out to serve for the sake of those who are to inherit salvation? (Heb 1:14)

Thus, angels are present and active at our baptism.

  • Tertullian speaks of the role of angels in baptism: “Cleansed in the water by the action of an angel, we are prepared for the Holy Spirit. Thus, an angel is set in charge of baptism.”
  • Origen says, “At the time that the Sacrament of Faith was administered to you, there were present heavenly powers, the ministration of the angels.”
  • Ambrose says, “After Baptism you began to advance [out of the font]. The angels watched, they saw you draw near, and they suddenly beheld the splendor of your state … Thus, they asked, Who is this coming up from the desert shining white? (see Song of Songs 8:5) The angels are lost in admiration! Do you want to know how great their admiration is? Listen to the Apostle Peter as he tells us that we have been given what the angels longed to look upon” (see 1 Peter 1:12).

It is indeed a beautiful insight by Ambrose that the angels should marvel at the transformation and beauty of our soul at baptism. Would that we could see it as well!

In tomorrow’s post we will examine the role of the angels in the Mass.

Below is a video of my first presentation, which was on the angels and the Incarnation.

Cross-posted at the Catholic Standard: The Mystical Role of the Angels in Baptism

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A Dramatic Moment in Biblical History that Almost Everyone Missed

Presentation in the Temple – L. Carracci (1605)

Continuing our reflection on the Presentation of Jesus in the Temple, let’s ponder a moment that was glorious in its significance and fulfilment, yet was missed by nearly everyone.

Joseph and Mary had brought Jesus to the Temple to present Him there. As they ascended the glorious steps to the Temple Mount, they were fulfilling a requirement of the Law.

You are to give over to the LORD the first offspring of every womb. All the firstborn males of your livestock belong to the LORD. Redeem with a lamb every firstborn donkey, but if you do not redeem it, break its neck. Redeem every firstborn among your sons. In days to come, when your son asks you, ‘What does this mean?’ say to him, ‘With a mighty hand the LORD brought us out of Egypt, out of the land of slavery. When Pharaoh stubbornly refused to let us go, the LORD killed the firstborn of both people and animals in Egypt. This is why I sacrifice to the LORD the first male offspring of every womb and redeem each of my firstborn sons’’ (Ex 13:12-15).

Although they were fulfilling an obligation, something much more dramatic was taking place. To understand what, we must look back to 587 B.C.

The Babylonians had invaded Jerusalem and the unthinkable had happened: the Holy City of Jerusalem had been destroyed and along with it the Temple of God. Inside the Temple had been housed the precious Ark of the Covenant.

Recall what the Ark of Covenant was in the Old Testament. It was a gold-covered box of acacia wood, inside which were the two tablets on which God had inscribed the Ten Commandments, the staff of Aaron, and a vial of the manna. Even more important, in this ark dwelt the very Presence of God in Israel; here He was present as nowhere else. This is certainly our belief today regarding the tabernacle in Catholic churches: though present everywhere, God has a true, substantial, and real presence in the Eucharist reserved there.

The Lost Ark – Incredibly, the Ark of the Covenant was lost when the Babylonians destroyed the Temple and Jerusalem in 587 B.C. Some thought that Jeremiah had hidden it in the mountains. Others, that the priests had hastily secreted it in the maze of caves beneath the Temple Mount. Still others argued that it was taken to Ethiopia. But the Ark was gone.

Empty Temple – When the Temple was rebuilt some eighty years later, the Holy of Holies was restored, but the Ark was still missing. The high priest still performed the yearly ritual and entered the Holy of Holies, but the room was empty. Some argued that there was a spiritual presence in the Temple, but in fact the Ark and the certain presence of God were missing after 587 B.C. Something—someone—was missing. The very Holy of Holies was an empty room. The Ark and the presence of God it carried were missing. The Ark, the mercy seat, was gone. Would it ever be found? Would it ever be returned to the Temple? Would the Holy Presence of God ever find its way to the Temple again?

The ascent to Jerusalem is a steep one. Mountains surround Jerusalem and it sits at a higher altitude than the area around it. As the ancient Jews made the climb, they sang the psalms of ascent (120-134). As Joseph and Mary ascended, they too sang the words that instilled joy:

I Lift up mine eye to the mountains from whence cometh my help (Ps 121). I rejoiced when they said to me let us go up to the House of the Lord (Ps 122). To you O Lord I have lifted my eyes (Ps 123). Like Mount Zion are those who trust in the Lord (Ps 125). Out of the depths I call unto you O Lord (Ps 130). Let us enter God’s dwelling, let us worship at the Lord’s footstool. Arise O Lord and enter your dwelling place, You and the Ark of your strength (132). Come and bless the Lord. You who stand in the House of the Lord Lift your hands to the Sanctuary and bless the Lord. The Lord bless you from Zion (134).

Singing these songs, Mary carried Jesus. The climb was even more difficult when carrying a newborn, but the burden was sweet. Then came the final ascent up the stairs to the Temple Mount. They probably entered on the southern side through the Huldah gates. They went up the steep stairs, through the tunnel in the walls, and emerged on the bright Temple platform.

God had returned to His Temple. He and the Ark who carried Him were now found: Mary, the Ark, carrying Jesus in her arms. Jesus, very God Himself, true God from true God. Yes, God and the Ark had been found; God was once again present among His people on the Temple Mount. Scripture says,

And the Lord, whom ye seek, shall suddenly come to his Temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? (Mal 3:1-2)

What a dramatic moment, yet remarkably understated by God! If I had directed the moment I would have called for blaring trumpets, claps of thunder, and a multitude of angels. Everyone would have fallen to his knees in recognition of the great fulfillment and the great return of God to His Temple.

Despite the significance of this moment, only an elderly man and woman (Simeon and Anna) recognized it. They alone understood that they were in the presence of greatness and marveled in it.

Now there was a man in Jerusalem called Simeon, who was righteous and devout. He was waiting for the consolation of Israel, and the Holy Spirit was upon him. It had been revealed to him by the Holy Spirit that he would not die before he had seen the Lord’s Christ. Moved by the Spirit, he went into the temple courts. When the parents brought in the child Jesus to do for him what the custom of the Law required, Simeon took him in his arms and praised God, saying: “Sovereign Lord, as you have promised, you now dismiss your servant in peace. For my eyes have seen your salvation, which you have prepared in the sight of all people, a light for revelation to the Gentiles and for glory to your people Israel.” The child’s father and mother marveled at what was said about him. Then Simeon blessed them and said to Mary, his mother: “This child is destined to cause the falling and rising of many in Israel, and to be a sign that will be spoken against, so that the thoughts of many hearts will be revealed. And a sword will pierce your own soul too.” There was also a prophetess, Anna … Coming up to them at that very moment, she gave thanks to God and spoke about the child to all who were looking forward to the redemption of Jerusalem (Luke 2).

Yes, this was the moment that had been anticipated for centuries. The Ark of God (Mary) had been found and God (Jesus) had returned to His temple, but only Simeon and Anna noticed, understood, and celebrated.

What about us? At every Mass, Jesus, God Himself, is present. Do you notice? Do you really see Him or do you see only the priest and the human elements of the Mass? Are you Simeon? Anna? Mary? Joseph? Or are you like the many on the Temple Mount who missed the dramatic moment of God with us?

Cross-posted at the Catholic Standard: A Dramatic Moment in Biblical History that Almost Everyone Missed

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The Churching of Women and its Relation to the Feast of the Presentation

On Saturday we celebrated the Feast of the Presentation. I thought it might be appropriate to describe a related liturgy of the Church that has been largely lost: The Churching of Women. To some extent it is subsumed in the modern Rite of Baptism with the blessing of the mother, but it is not what it used to be. We may still celebrate this for women who ask, and I often do so, especially in extraordinary form baptisms.

The Churching of Women is rooted in the Feast of the Presentation. Biblically this feast commemorates the Jewish practice of a woman presenting herself at the temple forty days after the birth of a male child in order to be “purified” and blessed by the priest. As an observant Jew, Mary fulfilled this obligation and it is recorded in Luke’s Gospel:

When the time of their purification according to the Law of Moses had been completed, Joseph and Mary took him to Jerusalem to present him to the Lord (as it is written in the Law of the Lord, “Every firstborn male is to be consecrated to the Lord” and to offer a sacrifice in keeping with what is said in the Law of the Lord: “a pair of doves or two young pigeons” (Luke 2:22-24).

The Jewish practice of “purifying” a woman after childbirth was set forth in the Book of Leviticus:

The LORD said to Moses, “Say to the Israelites: A woman who becomes pregnant and gives birth to a son will be ceremonially unclean for seven days, just as she is unclean during her monthly period. On the eighth day the boy is to be circumcised. Then the woman must wait thirty-three days to be purified from her bleeding. She must not touch anything sacred or go to the sanctuary until the days of her purification are over. If she gives birth to a daughter, for two weeks the woman will be unclean, as during her period. Then she must wait sixty-six days to be purified from her bleeding. When the days of her purification for a son or daughter are over, she is to bring to the priest at the entrance to the Tent of Meeting a year-old lamb for a burnt offering and a young pigeon or a dove for a sin offering. He shall offer them before the LORD to make atonement for her, and then she will be ceremonially clean from her flow of blood. These are the regulations for the woman who gives birth to a boy or a girl. If she cannot afford a lamb, she is to bring two doves or two young pigeons, one for a burnt offering and the other for a sin offering. In this way the priest will make atonement for her, and she will be clean” (Leviticus 12:1-8).

As you can see, there is a fairly negative concept at work here: A woman becomes ritually “unclean” by giving birth due to the flow of blood and other fluids. (Note that ritual impurity is not the same as moral impurity.) And a woman who gave birth to a daughter was considered ritually unclean for even longer! It is well that the Church’s power to bind and loose has freed us from this thinking. Keep in mind that this was ceremonial law, not moral law, so the Church is not setting aside immutable moral law in abrogating this notion of ritual impurity.

Nevertheless, the custom and instinct of blessing women after childbirth was retained in the Church, albeit with an altered understanding from Jewish teaching. The rite came down through the centuries and was largely intact until very recent times. (The official Latin title of the Rite was Benedictio Mulieris Post Partum, the blessing of women after giving birth. The rite was largely discontinued in the 1960s in the wake of the Second Vatican Council. The Book of Blessings published in 1984 does contain a “Blessing of a Woman after Childbirth,” but it is seldom used and is significantly altered from the old rite that was use until the mid-1960s. There is also a blessing of the mother at the Rite of Infant Baptism.

There are many reasons for the discontinuance. I remember my mother and other women of her generation saying they had been taught the Jewish history of this rite and rejected it for that reason, but the Catholic Church was clear to distinguish its practice from the Jewish roots. As early as the 6th century, Pope Gregory protested the notion that childbirth caused defilement. Further, the prayers of the old Churching of Women Rite did not mention a need for purification, speaking only of blessing and thanksgiving. So, those who taught women of my mother’s generation against this practice were probably engaged more in polemics than anything else. Another reason for the discontinuance was probably just because so many things were dropped after the Council.

I would like to recommend this beautiful ritual to your attention. In an extended sense it fulfills what Mary did forty days after the birth of Christ. We do not understand it in an Old Testament way, but we rescue and fulfill the tradition with the beauty of Christian faith and the dignity of mothers.

A PDF version of the ritual can be found here: The Churching of Women. Though it has never been required by the Church, it is a beautiful way to welcome back and bless a woman who may have been away for a few weeks after giving birth. She has labored well for her family and this ritual can serve simultaneously as a blessing and thanksgiving extended by the Church to the noble women who are our mothers. The blessing can be given after a baptism or after Mass, collectively to recent mothers or individually. While the current baptismal rite contains a blessing for the mother, this older rite is a more special blessing. Pope Benedict’s Motu Proprio Summorum Pontificum, which permits the use of the older forms of the sacraments, has made these older rituals more available. Here is the concluding prayer of the rite:

Almighty, everlasting God, through the delivery of the blessed Virgin Mary, Thou hast turned into joy the pains of the faithful in childbirth; look mercifully upon this Thy handmaid, coming in gladness to Thy temple to offer up her thanks: and grant that after this life, by the merits and intercession of the same blessed Mary, she may merit to arrive, together with her offspring, at the joys of everlasting happiness. Through Christ our Lord.

Cross-posted at the Catholic Standard: The Churching of Women