I. Nature and position of the angels
II. Guardian angels
III. Fallen angels
I. Nature and position of the angels
Who makes His angels spirits, His ministers a flame of fire. Ps. 104:4.
You made [man] a little lower than the angels. Heb. 2:7.
Whereas angels, who are greater in power and might, do not bring a reviling accusation against them before the Lord. 2 Pet. 2:11.
To the angel of the church of Ephesus write . . . Rev. 2:1.
Let us consider the whole multitude of His angels—how they stand always ready to minister to His will. For the Scripture says, “Ten thousand times ten thousand stood around Him, and thousands of thousands ministered to Him” [Isa. 50:10]. Clement of Rome (c. 96, W), 1.14.
Although I am in chains [for Christ], that does not mean that I am able to understand heavenly things. I do not comprehend the places of the angels and their gathering all things visible and invisible under their respective princes. Ignatius (c. 105, E), 1.68.
“This,” he replied, “is the angel of punishment. He belongs to the just angels and is appointed to punish. He accordingly takes those who wander away from God, and who have walked in the desires and deceits of this world, and he chastises them.” Hermas (c. 150, W), 2.37.
We recognize also a multitude of angels and ministers, whom God, the Maker and Framer of the world, distributed and appointed to their various posts by His Logos. Athenagoras (c. 175, E), 2.134.
The other angels were created by Him, and entrusted with the control of matter and the forms of matter. . . . Just as with men, they have freedom of choice as to both virtue and vice. . . . Some men are diligent in the matters entrusted to them by you, and others are faithless. It is the same among the angels. They are free agents, being created that way by God, as you will observe. Some of them have continued in those things for which God had made them. They have remained over the things to which He had ordained them. But some outraged both the constitution of their nature and the oversight entrusted to them. . . . These angels fell into impure love of virgins and were subjugated by the flesh. . . . Those who are called giants were begotten from these lovers of virgins. Athenagoras (c. 175, E), 2.142.
Blessed are those who watch for Him. For they make themselves like the angels, whom we call “watchers.” Clement of Alexandria (c. 195, E), 2.258.
By an ancient and divine order, the angels are distributed among the nations. Clement of Alexandria (c. 195, E), 2.524.
“At the highest extremity of the visible world are the blessed band of angels. Clement of Alexandria (c. 195, E), 2.525.
The spiritual man prays in the company of the angels, . . . and he is never out of their holy keeping. Although he prays alone, he has the choir of the holy ones standing with him. Clement of Alexandria (c. 195, E), 2.545.
God works through archangels and kindred angels, who are called spirits of Christ. Clement of Alexandria (c. 195, E), 2.571.
Plato also admits the existence of angels. Tertullian (c. 197, W), 3.36.
Every spirit possesses wings. This is a common property of both angels and demons. So they are everywhere in a single moment. The whole world is as one place to them. It is easy for them to know everything that is done over the whole extent of the world, and to report it. Tertullian (c. 197, W), 3.36.
The angels, likewise, all pray. Tertullian (c. 198, W), 3.691.
You have sometimes read and believed that the Creator’s angels have been changed into human form, and have carried about so real of a body that Abraham even washed their feet and Lot was rescued from the Sodomites by their hands. An angel, moreover, wrestled with a man so strenuously with his body, that the latter desired to be let loose. Tertullian (c. 210, W), 3.523.
Even if [the human body] had been the work of angels, as Menander and Marcus want to think, . . . the body would still be an object of respect, having the support and protection of even a secondary deity. For we know the angels rank next to God. Tertullian (c. 210, W), 3.548.
The angels are likewise possessed of personal freedom. For we can be sure that if the angels had not possessed personal freedom, they would not have consorted with the daughters of men, thereby sinning and falling from their places. In like manner, also, the other angels, who did the will of their Lord, were raised to a higher rank because of their self-control. Bardesanes (c. 222, E), 8.725.
This also is a part of the teaching of the church that there are certain angels of God and certain good forces, which are His ministers for accomplishing the salvation of men. However, it is not clearly stated when the angels were created, of what nature they are, or how they exist. Origen (c. 225, E), 4.241.
Moreover, other nations are called a part of the angels. This is because “when the Most High divided the nations and dispersed the sons of Adam, He fixed the boundaries of the nations according to the number of the angels of God” [Deut. 32:8, LXX]. Origen (c. 225, E), 4.241.
We should not suppose that it is the result of accident that a particular responsibility is assigned to a particular angel. For example, to Raphael, has been assigned the work of curing and healing. To Gabriel, there is assigned the conduct of wars. To Michael, there is the duty of attending to the prayers and supplications of mortals. For we are not to imagine that they obtained these positions otherwise than by their own merits and by the zeal and excellent qualities that they individually displayed before this world was formed. As a result, afterwards, in the order of archangels, this or that position was assigned to each one. At the same time, others deserved to be enrolled in the order of angels and to act under this or that archangel. Origen (c. 225, E), 4.264, 265.
In the Holy Scriptures, we find that there are princes over individual nations. For example, in Daniel we read that there was a prince of the kingdom of Persia and another prince of the kingdom of Greece. By the nature of the passage, these princes are clearly shown not to be human beings. Rather, they are certain [spiritual] powers. Also, in the prophecies of Ezekiel, the prince of Tyre is unmistakably shown to be a type of spiritual power. Origen (c. 225, E), 4.335.
It is enough to know that the holy angels of God are favorably disposed to us and that they do all things on our behalf. So our disposition of mind towards God should imitate the example of these holy angels, as far as it is within the power of human nature to do so. Origen (c. 225, E), 4.544, 545.
Those angels who were made spirits by God—those who are a flame of fire and ministers of the Father of all—cannot have been excluded from also being evangelists. For that reason, an angel stood over the shepherds and made a bright light to shine around them. Origen (c. 228, E), 9.304.
We are already taught by the parable of the tares and the subject parable [of the dragnet] that the angels are to be entrusted with the power to distinguish and separate the evil from the righteous. Origen (c. 245, E), 9.420.
From this it does not follow, as some suppose, that men who are saved in Christ are superior even to the holy angels. . . . Although I say this, I am not ignorant that the men who will be saved in Christ surpass some angels (namely, those who have not been entrusted with this office), but not all of them. For we read, “which things angels desire to look into.” However, it is not said “all angels” so desire. Again, we know this, that “we shall judge angels.” But again, it is not said that we judge “all angels.” Origen (c. 245, E), 9.421.
The passage might be taken from The Shepherd, concerning some who are put in subjection to Michael as soon as they believe. However, falling away from him because of love of pleasure, they are put in subjection to the angel of luxury, then to the angel of punishment. Origen (c. 245, E), 9.509.
When one is able to philosophize about the mystery of names, he will find much to say concerning the titles of the angels of God. One of them is called Michael, another Gabriel, and another Raphael. All of these names are appropriate to the duties that they administer in the world. Origen (c. 248, E), 4.406.
The divine and holy angels of God are of a different nature and a different resolution than all the demons on earth. Origen (c. 248, E), 4.479.
We know that in this way the angels are superior to men. So that when men are made perfect, they become like the angels. Origen (c. 248, E), 4.509.
Having thus learned to call these beings “messengers” [i.e., angels] from their duties, we find that because they are divine, they are sometimes called “god” in the sacred Scriptures. But this is not said in the sense that we are commanded to honor and worship them in place of God—even though they minister to us and bear His blessings to us. For every prayer, supplication, intercession, and thanksgiving is to be sent up to the Supreme God through the High Priest—the living Word and God, who is above all the angels. Origen (c. 248, E), 4.544.
He does no less than to set His own angels over His devout servants, so that none of the hostile angels—nor even he who is called “the prince of this world”—can do anything against those who have given themselves to God. Origen (c. 248, E), 4.653.
In the Apocalypse, the angel resists John, who wishes to worship him, and says, “See that you do not do this. For I am your fellow-servant and your brother. Worship Jesus the Lord.” Cyprian (c. 250, W), 5.491.
He created angels and archangels before he created man, placing spiritual beings before earthly ones. Victorinus (c. 280, W), 7.341.
God, in His foresight, sent angels for the protection and improvement of the human race—lest the devil . . . should either corrupt or destroy men through his snares. Lactantius (c. 304–313, W), 7.64.
The angels neither allow nor wish themselves to be called gods, since they are immortal. For their one and only duty is to submit to the will of God and not to do anything at all except at His command. Lactantius (c. 304–313, W), 7.65
II. Guardian angels.
The angel of the Lord encamps all around those who fear him, and delivers them. Ps. 34:7.
Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven. Matt. 18:10.
They said to her, “You are beside yourself!” Yet, she kept insisting that it was so. So they said, “It is his angel.” Acts 12:15.
There are two angels with a man—one of righteousness, and the other of iniquity. . . . The angel of righteousness is gentle and modest, meek and peaceful. When he ascends into your heart, he speaks to you of righteousness, purity, chastity, contentment, and every other righteous deed and glorious virtue. When all of these things come into your heart, know that the angel of righteousness is with you. Hermas (c. 150, W), 2.24.
The Scripture says, “The angels of the little ones, and of the least, see God.” So he does not shrink from writing about the oversight . . . exercised by the guardian angels. Clement of Alexandria (c. 195, E), 2.466.
Regiments of angels are distributed over the nations and cities. And perhaps some are assigned to individuals. Clement of Alexandria (c. 195, E), 2.517.
To one angel, the church of the Ephesians was entrusted. To another, that of Smyrna. One angel was to be Peter’s; another, Paul’s. And so on down to each of the little ones that are in the church. For such and such angels as even daily behold the face of God must be assigned to each one of them. And there must also be some angels who encamp around those who fear God. Origen (c. 225, E), 4.265.
Every believer—although the humblest in the church—is said to be attended by an angel, who the Savior declares always beholds the face of God the Father. Now, this angel has the purpose of being his guardian. So if that person is rendered unworthy by his lack of obedience, the angel of God is said to be taken from him. And then that part of him—the part belonging to his human nature—is torn away from the divine part. And it is assigned a place along with the unbelievers. For it has not faithfully observed the admonitions of the angel assigned to it by God. Origen (c. 225, E), 4.296.
The book of The Shepherd declares the same, saying that each individual is attended by two angels. Whenever good thoughts arise in our hearts, they are suggested by the good angel. But when those of a contrary kind arise, they are the instigation of the evil angel. Origen (c. 225, E), 4.332.
Perhaps it was the angel to whom he had been assigned—if we are to say that every human soul is placed in subjection to some angel. Origen (c. 245, E), 9.478.
“The angel of the Lord” is said “to encamp around those who fear him and to save them.” . . . So long as we are imperfect, and need someone to assist us so that we may be delivered from evils—we stand in need of an angel. Of such an angel, Jacob said, “The angel who delivered me from all the evils.” Origen (c. 245, E), 9.490.
One might inquire as to when those who are called “their angels” assume guardianship of the little ones pointed out by Christ. . . . It may be said that there is no holy angel present with those who are still in wickedness. Rather, during the period of unbelief, they are under the angels of Satan. However, after our regeneration, He who has redeemed us with His own blood assigns us to a holy angel. Origen (c. 245, E), 9.491.
It is possible that the angel to whom any soul has been entrusted at birth may be wicked at the first, but afterwards may at some time believe in proportion as the man believes. In fact, that angel may make such an improvement that he may become one of the angels who always beholds the face of the Father in heaven. Origen (c. 245, E), 9.491.
They thought that it was quite impossible that Peter truly stood before the gate. So they said, “It is his angel.” For the objector will say that, as they had learned once for all that each of the believers had some definite angel, they knew that Peter also had one. But he who adheres to what I have previously said, will say that the word of Rhoda was not necessarily a dogma. Origen (c. 245, E), 9.491.
His “angel,” who “always beholds the face of his Father in heaven,” offers up his prayers through the one High Priest to the God of all. He also joins his own prayers with those of the man who is committed to his keeping. Origen (c. 248, E), 4.653.
We entrust ourselves to the Supreme God through Jesus Christ, who has given us such instruction. We ask of Him all help and for the guardianship of holy and good angels, to defend us from the earth-spirits intent on lust. Origen (c. 248, E), 4.662.
I mean that holy angel of God who fed me from my youth. Gregory Thaumaturgus (c. 255, E), 6.24.
We have learned from the inspired writings that all who are born—even if it is through adultery—are committed to guardian angels. Methodius (c. 290, E), 6.316; see also 9.509.
III. Fallen angels.
Now it came to pass, when men began to multiply on the face of the earth, and daughters were born to them, that the sons of God saw the daughters of men, that they were beautiful; and they took wives for themselves of all whom they chose. Gen. 6:1, 2.
God did not spare the angels who sinned, but cast them down to hell and delivered them into chains of darkness, to be reserved for judgment; and did not spare the ancient world, but saved Noah. 2 Pet. 2:4, 5.
The angels who did not keep their proper domain, but left their own habitation, he has reserved in everlasting chains under darkness for the judgment of the great day. Jude 6.
The angels transgressed this appointment and were captivated by love of women. And they begat children, who are those who are called demons. Justin Martyr (c. 160, E), 1.190.
Angels sinned and revolted from God. Justin Martyr (c. 160, E), 1.238.
When the angels had transgressed, they fell to the earth for judgment. Irenaeus (c. 180, E/W), 1.481.
In the days of Noah, He justly brought on the Deluge for the purpose of extinguishing that most infamous race of men then existent, who could not bring forth fruit to God. For the angels who sinned had commingled with them. Irenaeus (c. 180, E/W), 1.516.
The Lord has said that there are certain angels of the devil, for whom eternal fire is prepared. Irenaeus (c. 180, E/W), 1.524.
An example of this are the angels who renounced the beauty of God for a beauty that fades, and so fell from heaven to earth. Clement of Alexandria (c. 195, E), 2.274.
The angels who had obtained the superior rank, having sunk into pleasures, told the women the secrets that had come to their knowledge. In contrast, the rest of the angels concealed them, or rather, reserved them for the coming of the Lord. Clement of Alexandria (c. 195, E), 2.446.
He knows that some of the angels were hurled to the earth, because of lack of diligence. They had not yet quite reached that state of oneness [with God]. Clement of Alexandria (c. 195, E), 2.536.
He says, “But the angels who kept not their own pre-eminence . . . He has reserved these to the judgment of the great day, in chains, under darkness.” He means the place near the earth, that is, the dark air. Now, by chains, he means the loss of the honor in which they had stood and the lust of feeble things. Clement of Alexandria (c. 195, E), 2.573.
By our sacred books, we are instructed how from certain angels, who fell of their own free will, there sprang an even more wicked demon brood. Tertullian (c. 197, W), 3.36.
Those angels who invented them [jewelry, etc.] are assigned under condemnation to the penalty of death. They are the same angels who rushed from heaven on the daughters of men. . . . If it is true, they laid bare the operations of metallurgy, divulged the natural properties of herbs, promulgated the powers of enchantments, and traced out every curiosity, even to the interpretation of the stars. They conferred appropriately—and as it were, peculiarly—upon women that instrumental means of womanly ostentation: the radiances of jewels, . . . the dyes of orchil with which wools are dyed, and that black powder itself with which the eyelids and eyelashes are made prominent. Tertullian (c. 198, W), 4.14, 15.
These are the angels whom we are destined to judge. These are the angels whom we renounce in baptism. Tertullian (c. 198, W), 4.15.
I lay down this one proposition: that those angels—the deserters from God, the lovers of women—were likewise the discoverers of this curious art [of astrology]. And on that account, they were also condemned by God. . . . For we know the mutual alliance of magic and astrology. Tertullian (c. 200, W), 3.65.
If it is on account of the angels—those whom we read of as having fallen from God and from heaven because of lusting after females—we can presume that such angels yearned after bodies that were already defiled and were relics of human lust. Tertullian (c. 207, W), 4.32.
Although there is also assigned to angels perdition in “the fire prepared for the devil and his angels,” yet a restoration is never promised to them. No directive about the salvation of angels did Christ ever receive from the Father. Tertullian (c. 210, W), 3.533.
Do you fear man, O Christian? You who ought to be feared by the angels, since you are to judge angels? You who ought to be feared by evil spirits, since you have received power also over evil spirits? Tertullian (c. 212, W), 4.122.
Apostate and refugee powers that have departed from God—because of the very wickedness of their mind and will, or from envy . . . invented these errors and delusions of false doctrine in order to prevent any progress. Origen (c. 225, E), 4.336.
Such was the beauty of women that it turned the angels aside. As a result, being contaminated, they could not return to heaven. Being rebels from God, they uttered words against Him. Then the Highest uttered His judgment against them. And from their seed, giants are said to have been born. By them, arts were made known in the earth. They taught the dyeing of wool and everything that is done. When they died, men erected images to them. Commodianus (c. 240, W), 4.203.
When men multiplied on the earth, the angels of heaven came together with the daughters of men. In some copies, I found “the sons of God.” What the Spirit means, in my opinion, is that the descendants of Seth are called the sons of God, because of the righteous men and patriarchs who have sprung from him (even down to the Savior himself). However, the descendants of Cain are named the seed of men, as having nothing divine in them, because of the wickedness of their race. . . . However, if it is thought that these refer to angels, we must take them to be those who deal with magic and sorcery, who taught the women the motions of the stars and the knowledge of things celestial. By the power of those angels, they conceived the giants as their children, by whom wickedness reached its peak on the earth. Finally, God decreed that the whole race of the living should perish in their impiety by the deluge. Julius Africanus (c. 245, E), 6.131.
All of these things [i.e., the making of jewelry] the sinning and apostate angels put forth by their arts, when, lowered to the contagions of earth, they forsook their heavenly vigor. They also taught women to paint the eyes with blackness drawn around them in a circle and to stain the cheeks with a deceitful red. Cyprian (c. 250, W), 5.434.
God, in His foresight, sent angels for the protection and improvement of the human race—lest the devil . . . should either corrupt or destroy men through his subtlety. Since He had given these angels a free will, He admonished them above all things not to defile themselves with contamination from the earth and thus lose the dignity of their heavenly nature. . . . However, while the angels lived among men, that most deceitful ruler of the earth, by his very association, gradually enticed them to vices and polluted them through sexual relations with women. Thereafter, not being admitted into heaven because of the sins into which they had plunged themselves, they fell to the earth. Lactantius (c. 304–313, W), 7.64.
Although they are the destroyers of men, they wish to appear as men’s guardians—so that they themselves will be worshipped and so that God will not be worshipped. Lactantius (c. 304–313, W), 7.64.
They strive to turn men away from the worship and knowledge of the true Majesty, so men will not be able to obtain immortality. That is because these angels lost [immortality] because of their wickedness. Lactantius (c. 304–313, W), 7.66.
Certain of the angels, refusing to submit themselves to the commandment of God, resisted His will. And one of them indeed fell like a flash of lightning upon the earth, while others, harassed by the dragon, sought pleasure in sexual relations with the daughters of men, and thus brought on themselves the deserved recompense of the punishment of eternal fire. Disputation of Archelaus and Manes (c. 320, E), 6.205.