Holy Angels (For Sample Pages)

The
Holy Angels
Mother Alexandra
Ancient Faith Publishing

Chesterton, Indiana
The Holy Angels
Copyright ©1981 by Mother Alexandra
Copyright ©2019 by the Orthodox Monastery of the Transfiguration
All rights reserved. No part of this publication may be reproduced by any

means, electronic, mechanical, photocopying, recording, scanning, or
otherwise, without the prior written permission of the Publisher.
Published by:
Ancient Faith Publishing
A Division of Ancient Faith Ministries
P.O. Box 748
Chesterton, IN 46304
ISBN: 978-1-944967-77-2
Printed in the United States of America
Library of Congress Control Number:2019951129
Line drawings by Mother Alexandra.

Photo of Mother Alexandra on page 7 by Jerrine Habsburg.
Bible quotes taken from The Holy Bible, translated by Ronald Knox, copy-
right ©1944, 1948, 1950 by Sheed & Ward, Inc., New York.
Copyright ©1981 by Mother Alexandra;

copyright ©2019 by the Orthodox Monastery of the Transfiguration.
All Rights Reserved. Published by Ancient Faith Publishing
It was early morning, when I was seven years old,
that I saw the angels. I am as sure of it now as I was then.
. . . This, my own experience, stands both at the beginning
and the end of this book. . . . The Angels have a stupendous
reality. Their activity among us has become to me
a vital, positive reality.
—Mother Alexandra
Sample pages only. Purchase the full book at

http://store.ancientfaith.com/the-holy-angels/
Contents
Acknowledgments 9
Introduction to the Present Edition 11
Foreword to the First Edition 15
Preface to the First Edition 19
Book I: Angels in Old Testament Times 21

I. What Are Angels? 23
II. The Angels in Genesis 33
III. Angels and the Early Leaders 45
IV. Angels and the Prophets 57
V. Angels in Poetry, Tales, and Apocalypses 77
Book II: Angels in the New Testament 105

I. The Angel of the Annunciation 107
II. The Angels at Bethlehem 117
III. The Angels of the Temptation 127
IV. The Angels in the Ministry and Teaching of Our Lord 135
V. The End and the New Beginning 145
VI. Angels in the Young Church 157
VII. The Angels in the Epistles 167
VIII. The Angels in the Book of Revelation 177
Book III: The Angels in the Christian Church 195

I. Introduction 197
II. The Angels and the Early Christian Fathers 207
III. The Angels in the Age of Orthodox Theology 221
IV. The Angels in the Holy Liturgies and Prayers 263
V. The Angels in Christian Art 275
Epilogue 293
Endnotes 298

Mother Alexandra
M other Alexandra was born in 1909 in Bucharest,

Romania, the youngest daughter of King Ferdinand and
Queen Marie, and was christened Ileana. She lived through the har-
rowing events of World War I and, being a perceptive child, fully
comprehended the suffering which surrounded her. She early learned
to follow her mother in works of charity.
At 22 she married Archduke Anton of Austria and lived in Sonn-
berg, Austria, giving birth to six children, two born during the Sec-
ond World War. In March 1944, wishing to get away from the Nazi
oppression, she moved the children to Romania. Here, at the foot
of her castle of Bran, she built a hospital in memory of her mother,
Queen Marie. She devoted herself to the care of the war-wounded
and lovingly served the surrounding population. Subsisting and still
working at the hospital, it was here she witnessed the end of the war
and the communist takeover in August 1944.
7
the holy angels
Then began the sad exile’s life, the “D.P.” [Displaced Person—ed.]
no one wanted. She and her family went first to Switzerland, then
Argentina, and finally, obtaining scholarships for most of the chil-
dren, they settled in Newton, Massachusetts. Their needs were met
by the sale of jewelry and by Mother Alexandra’s extensive lecture
tours. When all the children were either married or had found suf-
ficient employment, she fulfilled her great desire to devote her life
entirely to God and became a nun. She founded the Orthodox Mon-
astery of the Transfiguration in Ellwood City, Pennsylvania, and
reposed there in 1991.
8
Acknowledgments
from the first edition
T his book was started before I entered the monastic life. I

am well aware of its deficiencies, but at no time was I able to tap
the many sources such a study requires; therefore I ask for the read-
ers’ indulgence.
Through the many years of search I was helped and encouraged
by more people than I have space to name; nevertheless, my warmest
thanks go out to them all. I especially thank Metropolitan (of Surozh)
Anthony Bloom, of London, and Archbishop Valerian of the Roma-
nian Diocese of the Orthodox Church in America for their contin-
ued encouragement. My very special gratitude goes to Father Regis
Barwig, Prior of the Community of Our Lady, Oshkosh, Wiscon-
sin, who patiently read and edited the manuscript and even retyped
it for me. Finally, warmest thanks to Father Basil Pennington of St.
Joseph’s Monastery, Spencer, Massachusetts, for his kind interest and
for accepting to write the foreword; also for bringing the manuscript
to the attention of the Sisters of St. Bede’s Publications, who have so
generously undertaken to print my humble effort.
My deep-felt gratitude goes out to each and every one of them.
I pray that this little book may find favor before the Lord our God,
to whom be all praise and glory.
Mother Alexandra, Abbess

The Orthodox Monastery of the Transfiguration
9
Introduction
to the Present Edition
I recently spent an evening with a well-known theologian, a

deeply believing man. When I thought to ask him about angels, he
confided in me with disarming honesty. “I’m grateful that they exist,”
he said, “but I’m not comfortable saying very much about them. And
I’m not all that sure about how to relate to them in my daily life.” I sus-
pect that some of us can understand his reaction. On the one hand,
thank God for the angels! On the other, how much can we know
about them, how much do we need to know, and how do we relate to
them in our daily lives? Mother Alexandra, for her part, had a very
profound and real connection with angels and sensed their presence
on a regular basis. I know other people who have had a single per-
sonal encounter with an angel during a moment of crisis, guarding
them or a loved one from physical or spiritual harm.
Our puzzlement about how to relate to the angels can be clouded
by the way that contemporary culture has adopted them, as agents of
a kind of random grace. In popular culture, angels are to God what
spirituality is to religion. When people identify as “spiritual but not
religious,” they often mean that they want to define their own sense
of spirituality; they see organized religion as dictating arbitrary,
untrustworthy teachings and rules. And so, in much of modern cul-
ture, angels represent whatever seekers want them to. Safe, benevo-
lent, transparent, unimposing. Quietly, magically making everything
“better.”
But whatever you’ve experienced or thought about the angels, you
11
the holy angels
picked up this little book in order to explore a closer relationship with

them. You couldn’t have chosen a better way in. From my first meet-
ing with Mother Alexandra, on monastic retreat as a seminarian in
the late 1980s, I could see what everyone already knew: she, having
lived a life richer and more eventful than most, was now bringing
her immense experience and knowledge fully to the service of the
Church. Her life was marked early on by her personal encounters
with the angelic, which formed for her “a stupendous reality” (as she
writes in the epilogue). Started before and completed after she was
tonsured a monastic, her writing benefits from her patient, sober, and
loving study of her subject. She presents exactly what we need based
on the Scriptures, the Liturgy, the Church Fathers, and Church art.
As she takes us on this journey, we find angels throughout the
Tradition. They are neither a transitory reality that faded out, nor
do they feature only in the more esoteric types of sources, like the
Book of Revelation or the Apocrypha. They are consistently present.
True, they are testified to in some corners of the Church’s life more
than others. Monastic life is often called “angelic” (symbolically,
monastic vestments depict koukoulion, angels’ pinions and winged
seraphs). Some Church Fathers more than others write about them.
Mother Alexandra’s exploration of the Fathers is both as deep and
as light as it should be. She tells of the angels in the Early Fathers
(including Origen), and later ones, in which category she considers
the great St. Dionysius the Areopagite (whom she dates to the late
fifth century).
It is notable that the Lives of the Saints do not figure prominently
in this book, even though many of them feature vivid accounts of
angels and demons. Perhaps this is because the Lives vary greatly
in their approach and in their authority. Mother Alexandra also
knew that the Synaxaria (collected Lives) are not compendiums of
theological teaching. They are sourcebooks intended to inspire and
strengthen our lives, not to shape our doctrine.*
* Hieromonk Makarios of Simonos Petra writes, “The Synaxarion is like a great river
12
Introduction
Mother Alexandra knows that even as we come closer to the

angels, through this book and our increased prayerful attention to
them, we must keep our priorities straight. They are God’s minis-
ters and messengers. The spiritual life isn’t primarily about them: it’s
about God and His Son and His Spirit. St. Paul was familiar with how
the “worship of angels” could be calamitous. Characteristically, he
reminds us:
Let no one disqualify you, insisting on self-abasement and

worship of angels, . . . not holding fast to the Head, from whom
the whole body, nourished and knit together through its joints
and ligaments, grows with a growth that is from God. (Col
2:18–19)
Likewise, Mother Alexandra concludes this book:
To worship the angels, in the heathen sense, is definitely wrong

and forbidden by the Scriptures and the Church, but to pray for
their help and to reverence them is quite Scriptural. Prayer is
the great bond of unity, the welding substance by which God’s
creation stands as one before him. . . . [The angels] mingle their
prayers with ours, carrying them to God on High, until we shall
all stand before the Throne of God and ‘know even as we are
known.’ (1 Cor. 13:12)
. . . HOLY, HOLY, HOLY, LORD GOD OF HOSTS, HEAVEN

AND EARTH ARE FULL OF THY GLORY; GLORY BE TO
THEE, O LORD MOST HIGH. AMEN!
whose rushing waters carry along mud, stones, branches, and a little of every-
thing they have met with on their way, regardless of its value, but whose stream is
life-giving.” The Synaxarion: The Lives of the Saints of the Orthodox Church, Volume
One (Ormylia, 1998), xix.
13
the holy angels
Let us take up the invitation, through this wonderful book, to con-

sider with our minds, our hearts, our whole selves, who the angels
are, and what is God’s will for us in our relationship with them.
Peter Bouteneff
Professor of Systematic Theology
St. Vladimir’s Orthodox Theological Seminary
Synaxis of the Archangel Michael
and the Other Bodiless Powers, 2019
14
Foreword
to the First Edition
A ngels we have heard on high.” Most of us, I suspect, have

sung that popular carol at one time or another. But how many of
us have ever actually heard an angel? Or even taken them seriously?
They are part of the Christmas decorations. A couple fit into the Eas-
ter scene. In our younger days we might have been fortunate enough
to get acquainted with our guardian angels, but they were left behind
with childhood’s fantasies. No one is perhaps so neglected as these
constant caring companions.
But the angels are realities, very active presences in the unfold-
ing of the drama of creation and the working out of the daily life of
our world. In ignoring them, their presence, their help, their care, we
deprive ourselves of a great source of consolation, strengthening,
and hope.
Monastic tradition has always been very much alive to the angelic
hosts. A rich theology based solidly on the revelation found in the
Scriptures was elaborated by that fifth-century Syrian monk who is
known to us as the Pseudo-Dionysius (because he adopted as his pen
name the name of St. Paul’s famous convert, Dionysius the Areopa
gite). Bernard of Clairvaux, the great Cistercian mystic, so elaborated
on Dionysius’s teaching, bringing it into the Western tradition, that
he has been called the “Doctor of the Angels.” The Angelic Doc-
tor—note the title—St. Thomas Aquinas, the greatest of the scholas-
tics, fully incorporated Dionysius’s teaching in his masterly Summa
Theologica.
15
the holy angels
Rich as the tradition is, and though the greatest masters and mys-
tics have dedicated pages and treatises to the angels, I do not know
of any contemporary work comparable to this magnificent and most
ample anthology prepared by Mother Alexandra. A woman who has
lived fully in the tradition, Mother has garnered up for us its most pre-
cious nuggets. And this is good. For perhaps in no other period of the
life of the Church have the angels been so needed and so neglected.
In an age when phenomenology holds sway and men and women live
primarily by their senses, advocates and friends who cannot be seen
and felt are not given much credence. When science seeks to master
and account for all, the activity of free heavenly spirits in the cosmic
sphere just does not fit into the picture.
Mother’s resume of the tradition, with all its fullness, balance,
and richness, adds much to an impoverished scientism in helping
us appreciate, enjoy, and collaborate with the creative order within
which we must find our own meaning and work out our salvation.
I think contact with the realities this living teaching of the tradi-
tion gives us is especially important for those Christians who are try-
ing to live a full life of prayer and praise, especially those who chant
the divine office night and day. Our sacrifice of praise lacks a most sig-
nificant dimension and is in danger of getting seriously earthbound if
we are not aware of how our praise is one with that of a great heavenly
host who create with us a continuum that reaches to the very throne
of Him Who is enthroned upon the cherubim. Those, like St. Ber-
nard, who have had keener spiritual vision, have recounted for us how
they have seen the choirs of angels one with the earthly choirs of men
and women offering the divine praises. What an effective stimulus it
is to our praise when we realize that we are singing and worshipping
with the angels!
In these days when we stand in dread of nuclear holocaust, when
we strain, struggle, and weep for peace among nations and within
nations, when the reports of devastating natural calamities—floods,
droughts, hurricanes, earthquakes (how much of this is not natural
16
Foreword to the First Edition
but the effect of our disturbing nature with our atomic and nuclear
blasts, underground or over?)—tear at our hearts, baffle our minds,
and strain our resources, it is good to know that there are angels at
work in our behalf, that the nations, the regions, the globe, the cos-
mos, have their angelic guardians. Perhaps, in spite of man’s worst
efforts, the balance can be preserved, the forces for evil offset, the
worst consequences be spared us. We have much reason to pray to the
Lord of the angels that his holy ministers would assist us and care for
us in these times.
Before concluding, I would like to say a word about the author, a
most remarkable woman of the Lord. I have already written of this
great spiritual mother in my book, In Search of True Wisdom. Mother
Alexandra is a beautiful woman of regal dignity. Her lineage is
impressive: great granddaughter of both Czar Alexander II of Russia
and Queen Victoria of England. Her father was King Ferdinand I of
Romania. Mother married a Catholic Archduke of Austria and boasts
fifteen grandchildren, of whom she is quite justifiably proud, while at
the same time, as any grandmother in these times, quite concerned.
Mother’s life has intimately touched the three great Catholic tradi-
tions: Roman, Orthodox, and Anglican. Yet it is in the Orthodox that
Mother finds herself firmly rooted. After a very difficult struggle to
raise six children under the duress of war, dictatorships, and perse-
cutions, Mother Alexandra finally found the freedom to give a full
response to her desire to be wholly unto the Lord. She had long prac-
ticed and taught the ways of prayer, especially the Jesus Prayer. Now
she was able to enter fully into a life of prayer, first in France under
a renowned spiritual mother, Mother Eudoxia, and then as founder
of the first English-speaking Romanian Orthodox monastery for
women in America.
The work that went into the preparation of this volume was no
mere academic task. The rich teaching we are here privileged to share
is the fruit of Mother’s own personal communing with the reality of
the Christian tradition. We have here not a collection of historical
17
the holy angels
texts, but the living and lived synthesis of a life-giving current as it has
been experienced by a deeply religious and highly sensitive daughter
of God and mother of His children.
We can be very grateful that this busy Hegumena, upon whose
spiritual wisdom so many call, has taken the time to share this fruit
of her reading and reflection with us in this volume. May the Lord, to
Whom she has so completely given her life, reward her with His very
Self. And may her sharing bear fruit in all our lives.
M. Basil Pennington
Feast of the Holy Angels
18
Preface
to the First Edition
A t the present moment, the bookshelves in airports, shops,

and wherever books are sold display any number of volumes
concerning satanic cults, but we do not see anything about the holy
angels, who are God’s messengers and the heavenly counterparts of
hell’s emissaries.
Angels are of the faith, as stated in the Symbol of Faith, “Maker . . .
of all things visible and invisible.” The Holy Scriptures abound with
them: they are mentioned over 230 times. Our liturgy and prayers
include them in the most solemn moments. We have special prayers,
canons, and akathist hymns addressed to the angels of God. Yet,
generally speaking, the faithful know very little about them. They
ignore them, or what is sadder still, they disbelieve in the reality of
the holy angels. Thus, in so doing, they miss the vital comfort and joy
of sensing their presence, and fail to participate in the Angelic Lit-
urgy which eternally praises the Lord God: “Every creature of reason
and understanding worships Thee. . . . Thou art praised by angels and
archangels . . . the many-eyed Cherubim. Round Thee stand the Ser-
aphim . . . with six wings. . . . Singing the triumphant hymn, shouting
and proclaiming, ‘Holy! Holy! Holy! Lord God of Saba’oth’” (prayer
and hymn during the Anaphora).
It comes as a shock to discover that the holy angels and demons
have a common origin. They were created free creatures in infinite
beauty and endowed with perfect, absolute, free will. The use they
put this freedom to is what brought about the staggering dichotomy
19
the holy angels
between angels and devils: variant creatures with destinies as far

removed from each other as is the east from the west, as is heaven
from hell.
And, until the last man is born on earth, a tremendous battle will
rage in the spiritual world over mankind’s final destiny. This conflict
inevitably affects us all more closely than we realize. Whereas we
ourselves are free agents, and the decision is always our own, neither
good nor bad can force us into any issue against our will. Neverthe-
less, in our every act, and especially as Christians, we are either on
one side or the other. Still, we must not for one moment forget that
Evil is not equal to Good. Evil came by Satan’s misuse of his free
will. Satan cannot be a creator, being himself a created creature. God
alone is Creator: “And God saw all that he had made, and found it
very good” (Gn. 1:31).
This book is planned as a guide through the Holy Scriptures and
the writings of the Holy Fathers, to bring the faithful to a greater
knowledge and understanding of the heavenly hosts in the hope that
their belief in the holy angels may stand on a firm foundation and
reap a rich harvest of grace and all blessings in the heavenly ministra-
tions of the blessed and angelic spirits.
20
Book I
Angels in Old Testament Times
21
I
What Are Angels?
1. The Holy Angels
L ike the existence of God, the existence of the holy angels is

presumed, not asserted. Angels in the Bible are referred to sim-
ply as accepted fact. Although they are mentioned over two hundred
times, we learn nothing about their creation or when it took place,
nor do we find many physical descriptions. This is not as strange as it
might at first appear. The Bible does not deal with all mankind, even
in the first few chapters, but is concerned primarily with the history
of God’s action toward man. The Old Testament is concerned with
the development of one nation only, God’s chosen people, though we
do hear of other peoples because of their historical connection with
the Jews. Similarly, the story of creation describes the coming into
existence of our earth, the sun and stars, the appearance of plants,
animals, and, finally, man. It does not include an account of how,
nor when, the spiritual beings were created. This remains a matter
of theological conjecture. Nevertheless, from the very outset we are
made aware of their presence in the existing world and their interest
in us, both for weal and woe.
For a more complete knowledge of angels and their nature, we
have first to examine the Bible as a whole, both the Old and the New
Testaments, in order to know what has been revealed to us about spir-
itual beings; only then can we pick up the threads chronologically,
23
the holy angels
according to the books of the Bible. But, first of all, when referring to
these celestial beings we should understand that the term “angel” is
loosely and inaccurately used, for in Greek it simply means “messen-
ger” and, properly speaking, this would apply only to the two orders
of angels in direct communication with man.
Angels and archangels, although spirit, are not supernatural. God
alone is supernatural, for he alone is uncreated. Like us, the holy
angels are created, natural beings, as much a part of our world as we
ourselves. “Yes, in him all created things took their being, heavenly
and earthly, visible and invisible . . .” (Col. 1:16).
An angel has character, individuality, and a will of his own, much
as we have; but in other ways angels do not resemble us. When, to
make himself manifest to us, an angel takes on human semblance,
he never is physically like a human being, but only a mental image of
one. If we are so little aware of them, it is because we do not as a rule
see them with our mortal eyes, and our spiritual perception is either
dulled or undeveloped.
In seeking better to understand the angelic nature, we should
turn to our knowledge of God rather than to our knowledge of man.
St. Basil says that in his eyes “their substance is a breath of air or an
immortal fire, and this is why they are localized or become visible in
the shape of their own bodies to those who are worthy to see them.”1
St. Basil means that they take on a visible individuality expressed in
human form, though not humanly tangible. The holy angels, from the
beginning of their creation, are completed beings, but without mate-
rial form.
Angels are of a superiority all but incomprehensible to us, but they
are a part of our lives: by God’s boundless mercy, they are destined,
in the great moments of history, to be the heralds of the Most High to
man below; they are, as well, our guides, guardians, mentors, protec-
tors, and comforters from birth to the grave.
Angels are pure integral spirits: they are not confined to time or
space; they know neither youth nor old age, but life ever at its fullest.
24
What Are Angels?
We can barely envision for ourselves even a shadowy image of their

majesty, might, and power or grasp the lightning that is their move-
ment: “So the living creatures came and went, vivid as lightning
flashes” (Ezek. 1:14). Furthermore, mortals cannot begin to under-
stand the freedom of the holy angels and the scope of their intellects,
untrammeled by physical brains. Crystal clear and faultless, knowing
no pain or frustration, unhindered by doubt or fear, neither male nor
female, they are beauty, love, life, and action welded into individual
unutterable perfection. “Thou wilt have thy angels be like the winds,
the servants that wait on thee like a flame of fire” (Ps. 103:4). In a cer-
tain sense, if it can be so expressed, they are the individualized self-
ness of God’s own attributes.
The holy angels stand in the presence of God beholding the face of
the Lord. “Angels are more than the bearers of divine messages and
the guides of men: they are bearers of the very Name and Power of
God. There is nothing rosy or weakly poetical in the Angels of the
Bible: they are flashes of the light and strength of the Almighty Lord.”2
Their being is sustained by God’s goodness, and they participate in
his might, wisdom, and love. They are uplifted by their perpetual
praise and thanksgiving. Uplifted Godwards, from their beginning it
has been the angels’ greatest joy to choose freely for God and to give
him their undaunted flow of life in unending love and worship. The
entire heavenly host partook from the first in the execution of God’s
will: Seraphim (Is. 6:2), Cherubim (Ezek. 10:1), Thrones (Col. 1:16),
Dominions (Col. 1:16), Virtues (1 Pt. 3:22), Powers (Col. 1:16; Eph.
3:10), Principalities (Col. 1:16; Eph. 3:10), Archangels (1 Thes. 4:15),
and Angels. All nine choirs have ever stood bent on God’s intentions,
unerringly fulfilling his design: “Praise him, all you angels of his,
praise him, all his armies . . .it was his decree that fashioned them, his
command that gave them birth” (Ps. 148:2–5).
The Lord has set up his throne in heaven, rules with universal
sway. Bless the Lord, all you angels of his; angels of sovereign
25
the holy angels
strength, that carry out his commandment, attentive to the

word he utters; bless the Lord, all you hosts of his, the servants
that perform his will; bless the Lord, all you creatures of his,
in every corner of his dominion; and thou, my soul, bless the
Lord. (Ps. 102:19–22)
From earliest times, these angelic hosts were conceived as divided

into three hierarchies; St. Dionysius the Areopagite called them
“choirs.” This is the most fitting term, as their whole activity is like an
eternal song of praise and thanksgiving to the Most High.
First come the Seraphim, Cherubim, and Thrones. These are
councilors and have no direct dealings with man, but are absorbed in
unending love and adoration of God. No other creature is so intensely
capable of loving God.
Second come the Dominions, Virtues, and Powers. These are
understood to be the governors of space and the stars. Our orb, con-
sequently, as part of the galaxy is under their dominion; otherwise,
we have no direct contact with the second choir.
Third come the Principalities, Archangels, and Angels. These have
this earth of ours in their special charge. They are the executors of
God’s will, the perpetual guardians of the children of men, and the
messengers of God. Our study will deal chiefly with this third choir
of angels.
The Archangels have distinct individualities and are an order of
celestial beings in themselves, partaking of the nature of both Prin-
cipalities and Angels. Yet they are also messengers, like the Angels.
There are seven Archangels, the first four of whom are mentioned by
name in the books of the Bible.
A. Michael (Who Is Like God?). The greatest leader of the heavenly
host. It was he who overcame the Dragon (Lucifer) and thrust
him out of Paradise.
B. Gabriel (The Man of God). The Angel of the Annunciation.
C. Raphael (The Healing of God). The chief of the guardian angels,
26
What Are Angels?
and the one who bears our prayers to the Lord.

D. Uriel (The Fire of God). The interpreter of prophecies.
The names of the other three archangels are not found in the
Scriptures.
“Like God, Man of God, Healing, Fire.” Here in the utter simplic-
ity of the interpretations of the archangelic names, we get momentary
glimpses of their personalities, through which their relationship to
God becomes more apparent, as does their power and influence. The
Areopagite gives a wondrously clear definition: “An angel is an image
of God, a manifestation of the invisible light, a burnished mirror,
bright, untarnished, without spot or blemish, receiving (if it is rever-
ent to say so), all the beauty of the absolute divine goodness, and (so
far as may be) kindling in itself, with unalloyed radiance, the good-
ness of the secret silence.”3
The more we become aware of the angels of light, the more
strengthened we are in our capacity for good, and the sharper
becomes our ability to detect and resist the snares of our bitterest
enemies, the angels of darkness.
O bodiless Angels, as you stand before God’s throne and are

enlightened by its rays, and with the overflow of light forever
shining, pray to Christ to give our souls peace and grant us
mercy. (Lord, I Call, Tone I)
2. The Fallen Angels

The Church’s recognized faith in angels is founded on the Holy Scrip-
tures and Holy Tradition; the same applies to its official teaching
regarding Satan as the “fallen angel.” Although our primary purpose
is to deal with the “good” angels, we cannot fully comprehend their
role in man’s destiny unless we are familiar with the role of Satan, the
“prince of this world,” and his angels, the angels of darkness.
Satan, before he became prince of the netherworld, was the
27
the holy angels
greatest of all the heavenly hosts. He was called Lucifer, “the bearer
of light,” and held his place at the very summit of created perfection.
In spite of his fall, he is much closer in the order of nature to God
than to man, for being pure spirit, he is deathless and ageless; he par-
takes of all the attributes of the angelic world, neither space nor time
encumber him, and his intellect is clarity itself. We must never for a
moment forget Satan’s spiritual nature and the fewness of his limita-
tions. These are only understandable when we see him—as we must
see all the angels—in relationship to God.
The angels’ mastery over the physical world is not at all to be

compared to God’s sovereignty. The angels’ is a ministerial, rel-
ative mastery, not a creative, absolute one; they can put to use
the powers and principles implanted in nature by God but they
cannot call those powers and principles into being. We see the
devil, then, because of his angelic nature, as a pure spirit, age-
less, independent, immaterial, a life-principle; complete in itself,
a pure form integrally whole in itself. He is dependent on God
and independent of all things else: mirroring the divine resplen-
dence in all its purity, the created pure spirit reflecting the incan-
descent beauty of the uncreated pure spirit who is God.4
How then, and why should a perfect, powerful, resplendent being

have been chosen to be the prince of the damned, or himself be
damned at all? God in his perfection gave freedom to all his creation.
God willed to be loved freely, without obligation. He gave the great-
est and the smallest of his intelligent creatures the right to direct
their love above or below.
Caught by the undeniable beauty, perfection, goodness of his

own angelic nature, fully comprehended, Lucifer loved it. That
was as it should be, but his love refused to budge a step beyond
this, refused to look beyond the angelic perfection to its Divine
28
What Are Angels?
source; he insisted upon resting in that beauty to find there full-

ness of happiness, to be sufficient unto himself. As is the way
of pride, Lucifer isolated himself, even from God. . . . Lucifer’s
sin consisted in loving himself (as pride insists) to the exclusion
of all else; and this with no excuse: without ignorance, without
error, without passion, without previous disorder in his angelic
will. His was a sin of pure malice. 5
Thus Satan fell from his high estate because he would not fulfill his
role, and lost for all time the place for which he was created. As Isaiah
remarks:
What, fallen from heaven, thou Lucifer, that once didst herald
the dawn? Prostrate on the earth, that didst once bring nations
to their knees? I will scale the heavens (such was thy thought);
I will set my throne higher than God’s stars, take my seat at his
own trysting-place, at the meeting of the northern hills; I will
soar above the level of the clouds, the rival of the most High.
Thine, instead, to be dragged down into the world beneath, into
the heart of the abyss. (Is. 14:12–15)
This is Lucifer’s damnation, and of all who followed him, be it from

the angelic world or our own. All those who choose false goals follow
Satan and thus run the risk of forever losing God. In his agony and
fury, the devil seeks to destroy and so carries others with him into a
misery as absolute as his erstwhile celestial joy. For him there is no
error in judgment; he knows what he does, and that is why his name is
Satan, the adversary, and why his power is inferior only to the power
of God. Remember, however, that Satan’s power equals that of the
cherubim, and that he does unceasing battle with the heavenly hosts,
led by St. Michael, their standard-bearer.
Jesus testified to having seen how “Satan was cast down like a
lightning flash from heaven” (Lk. 10:18). Christ the Word spoke from
29
the holy angels
his divine knowledge of what was before the beginning of time. In

the flash of lightning are seen Satan’s two aspects: light and the zig-
zag movement of the serpent. Jesus, in alluding to Satan’s fall, accen-
tuated Satan’s demonic mastery of this world only, as well as the
deceiving and deceptive nature of that mastery. For this reason, we
find Michael the Archangel at war with Satan. It is not a seraph or a
cherub who fights the fallen one, for they do not have the care of our
world as have the archangels.
Nowhere is the story of Satan’s fall more splendidly depicted than
in St. John the Divine’s magnificent vision in the Book of Revelation.
We must, at the same time, keep in mind that St. John is giving a sym-
bolic account of the heavenly war which began long before the earth’s
creation, and in which the Church is still engaged:
Fierce war broke out in heaven, where Michael and his angels
fought against the dragon. The dragon and his angels fought on
their part, but could not win the day, or stand their ground in
heaven any longer; the great dragon, serpent of the primal age,
was flung down to earth; he whom we call the devil, or Satan,
the whole world’s seducer, flung down to earth, and his angels
with him. . . . Rejoice over it, heaven, and all you that dwell in
heaven; but woe to you, earth and sea, now that the devil has
come down upon you, full of malice, because he knows how
brief is the time given him. (Rev. 12:7–12)
Satan’s fall from heaven left him with a great consuming fury, for it
is on earth alone that he has power. Satan is doubly angry because
his power is limited to our world, and he knows fully that when our
world is ended, his power to deceive mankind ends with it. His time
for each one of us is shorter still, as his ability to reach us as individu-
als is limited to the life span granted us on the earth. It is in eternity
that man reaps the fulfillment of this earthly battle.
The story of Satan’s fall is so dramatic that it is difficult to drag
30
What Are Angels?
our eyes away from that bottomless pit over which he is king (Rev.
9:11) and to look up once more to those holy angels who did not fall,
but turned their burning love in all its magnificence to humbly adore
their Creator and fulfill his will. It is with them we are essentially
concerned in these pages, and especially with their mission to us,
because of which we call them “angels.”
Thou, Lord of all, dost clearly save the breed of mortal men
by the appointment of the angels. For Thou hast set them over
all the faithful who sing Thy praises in right faith—Thou, the
God of the fathers, Who art praised and passing glorious.
(Monday Canon, Tone I)
31

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What is discussed regarding Satan's fall?

What is discussed regarding Satan's fall?

How is Satan's fall depicted in Revelation?

How is Satan's fall depicted in Revelation?

The

Ancient Faith Publishing

All rights reserved. No part of this publication may be reproduced by any

Printed in the United States of America

Library of Congress Control Number:2019951129

Line drawings by Mother Alexandra.

Copyright ©1981 by Mother Alexandra;

Sample pages only. Purchase the full book at

Book I: Angels in Old Testament Times 21

Book II: Angels in the New Testament 105

Book III: The Angels in the Christian Church 195

Sample pages only. Purchase the full book at

M other Alexandra was born in 1909 in Bucharest,

T his book was started before I entered the monastic life. I

Mother Alexandra, Abbess

I recently spent an evening with a well-known theologian, a

picked up this little book in order to explore a closer relationship with

Mother Alexandra knows that even as we come closer to the

Let no one disqualify you, insisting on self-abasement and

Likewise, Mother Alexandra concludes this book:

To worship the angels, in the heathen sense, is definitely wrong

. . . HOLY, HOLY, HOLY, LORD GOD OF HOSTS, HEAVEN

Let us take up the invitation, through this wonderful book, to con-

A ngels we have heard on high.” Most of us, I suspect, have

A t the present moment, the bookshelves in airports, shops,

between angels and devils: variant creatures with destinies as far

Angels in Old Testament Times

What Are Angels?

1. The Holy Angels

L ike the existence of God, the existence of the holy angels is

We can barely envision for ourselves even a shadowy image of their

strength, that carry out his commandment, attentive to the

From earliest times, these angelic hosts were conceived as divided

and the one who bears our prayers to the Lord.

O bodiless Angels, as you stand before God’s throne and are

2. The Fallen Angels

The angels’ mastery over the physical world is not at all to be

How then, and why should a perfect, powerful, resplendent being

Caught by the undeniable beauty, perfection, goodness of his

source; he insisted upon resting in that beauty to find there full-

This is Lucifer’s damnation, and of all who followed him, be it from

his divine knowledge of what was before the beginning of time. In

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