Hierarchy of angels

thumb|Orthodox icon of nine orders of angels In the angelology of different religions, a hierarchy of angels is a ranking system of angels. The higher-ranking angels have greater power and authority than lower ones, and different ranks have differences in appearance, such as varying numbers of wings or faces. Quotes about New Testament I pray that the eyes of your heart may be enlightened, so that you will know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints, and what is the boundless greatness of His power toward us who believe. These are in accordance with the working of the strength of His might which He brought about in Christ, when He raised Him from the dead and seated Him at His right hand in the heavenly places, far above all rule and authority and power and dominion, and every name that is named, not only in this age but also in the one to come. Paul of Tarsus, Epistle to the Ephesians 1:18-21 NASB. He is the image of the invisible God, the firstborn of all creation: for by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones, or dominions, or rulers, or authorities—all things have been created through Him and for Him. Paul of Tarsus, Epistle to the Colossians 1:15-16 NASB. Others Hierarchy is, in my judgment, a sacred order and science and energy — assimilated, as far as permissible, to the likeness of God, and conducted to the illuminations granted to itself from God, in due order, with a view to the Divine imitation. Now the Divine attractiveness, as being uncompounded, as good, as source of initiation, is altogether free from any dissimilarity. But it imparts its own proper light to each according to their fitness, and perfects in most Divine initiation in proportion to the unvarying likeness of those who are being initiated into harmony with itself. The scope, then, of Hierarchy is the assimilation and oneness with God, holding Him as the Leader of all religious science and energy, looking unflinchingly to His most Divine comeliness, [...] and perfecting its own followers as Divine images, as mirrors luminous and without flaw, receptive of the primal light and the Divine ray, and devoutly filled with the radiance committed to itself, but, on the other hand, spreading this radiance ungrudgingly to those after it, in accordance with the Divinely-fixed regulations. For it is not permitted to the initiators in Divine things, nor to those who are being religiously initiated, to practise anjrthing whatever beyond the sacred regulations of their own function. Nor even must they attempt otherwise, if they desire to attain its deifying splendour, and if they regard it in a religious light, and mould themselves after the example of each of the holy minds. He. then, who mentions Hierarchy describes a certain, altogether Holy Order, an image of the Divine Beauty, which performs the mysteries of its own illumination in due order and with religious science, derived from the Hierarch and which is assimilated to its own proper author as far as permissible. For each of those who have been called into the Hierarchy find their perfection in being carried to the Divine initiation in their own proper d^ee ; and, what is more Divine than all, as the oracles say, in becoming a fellow-worker with God, and in shewing the Divine energy dwelling in itself, manifested as fiar as possible to others. For it is an Hierarchical r^ulation that some are purified and that others purify; that some are enlightened and others enlighten; that some are perfected and others perfect so that each one will accomplish the Divine imitation in his own several manner. The Divine Blessedness, then, to speak after the manner of men, is unstained by any dissimilarity, but is filled with invisible light — perfect, and needing no perfection; cleansing,illuminating and perfecting. Yea, rather it is a holy purification and illumination and perfection — above purification, above light, pre-eminently perfect, self-perfection, and cause of every Hierarchy, but elevated pre-eminently above every holy thing. It is necessary then — ^as I think that those who are being purified should be entirely perfected, so as to be without stain — that those who are being iUuminated should be filled with the Divine Light, conducted to the habit and faculty of contemplation in all purity of mind ; that ^^^ who are being initiated should be separated from the profane^and become recipients of that science which makes peifect the holy men who are initiated into the highest mysteries. Further, that those who purify should impart firom their own abundance of purity their own proper holiness ; that those who illuminate, as being luminous intelligences, whose function it is to receive and to impart light, and who are joyfully filled with holy gladness, that these should impart, in proportion to their own overflowing light, to those who are worthy of enlightenment. But that those who make perfect, as being skilled in the impartation of perfection, should perfect those who are being initiated, through the holy instruction, in the science of holy men who have been initiated in the higher mysteries. Thus each rank of the Hierarchical Order is led in its own degree to the Divine co-operation by performing, through grace and God-given power, those mysteries which are essentially and super-essentially in the Godhead, and are accomplished by It supematurally, and are manifested to us through our Hierarchy for its imitation of the God-loving minds to the highest permissible extent. Pseudo-Dionysius the Areopagite, De Coelesti Hierarchia, as quoted in Rev. John Parker, M.A., The Celestial and Ecclesiastical Hierarchy of Dionysius the Areopagite, Ch. 3-What is Hierarchy? and what the use of Hierarchy?, Harvard Divinity School, Internet Archive, pp. 26-28. Since intellectual creatures excel other creatures, as is clear from what was said above, we can readily understand that God governs all other creatures through the agency of intellectual creatures. Likewise, since some intellectual creatures excel others, God rules the lower through the higher. Accordingly men, who occupy the lowest place in the order of nature amono, intellectual substances, are governed by the higher spirits. These are called angels, that is, messengers, because they announce divine messages to men. Among angels, too, the lower are directed by the higher. For they are distributed among various hierarchies, or sacred principalities; and each hierarchy is divided into different orders. Thomas Aquinas, Compendium Theologiae, Ch. 125-The Government of Lower Intelllectual Substances By Higher Intellectual Substances. Since every action of an intellectual substance, as such, proceeds from the intellect, diversity of operation, of prelature, and of order among intellectual substances follows diversity in their manner of understanding. In proportion to its eminence or dignity, the intellect can contemplate the natures of effects in their higher and more universal cause. Also, as we remarked above, the intelligible species of a higher intellect are more universal. The first way of understanding suitable to intellectual substances is the knowledge imparted to them of effects, and hence of their own works, in the first cause itself, namely in God; for it is through them that God carries out lower effects. This knowledge is proper to the first hierarchy, which is divided into orders corresponding to the three characteristics discerned in any operative art. The first of these is the end from which the exemplars of the works are derived; the second is the exemplars of the works as existing in the mind of the artificer; the third is the application of the work to the effects. Consequently the first order has the privilege of being instructed about the effects of things in the supreme Good itself, regarded as the last end. For this reason angels of the first order are called seraphim, as though they were aflame or on fire, with reference to the fire of love; for the object of love is the good. The second order has the function of contemplating God’s effects in their intelligible exemplars as they exist in God. Hence angels of this order are called cherubim, from the fullness of their knowledge. The third order has the office of meditating, in God Himself, how creatures share in intelligible exemplars as adapted to effects. And so angels of this order are called thrones, from the fact that God resides in them. The second way of understanding is to contemplate the exemplars of effects as they exist in universal causes. This is suitable to the second hierarchy, which is likewise divided into three orders, corresponding to the three characteristics that pertain to universal causes, especially such as operate under the guidance of the intellect. The first of these characteristics is to plan beforehand what is to be done. Thus among artificers the highest arts are directive, and are called architectonic. From this fact angels belonging to the first order of this hierarchy are known as dominations; for direction and planning are functions of a master or dominus. The second characteristic observed in universal causes is the initiating of action for an undertaking, with authority to oversee its execution. For this reason angels belonging to the second order of this hierarchy are called principalities, according to Gregory [ In Evangelia, 11, hom. xxxiv, 7], or virtues, according to Dionysius [ Coel. hierarch., VIII, 1], understanding virtues in the sense that to take the initiative in action is virtuosity in a high degree. The third characteristic discerned in universal causes is the removal of obstacles to execution. And so the third order of this hierarchy is that of the powers, whose office is to constrain whatever could impede the execution of the divine command; hence, also, the powers are said to hold demons in check. The third way of understanding is to contemplate the exemplars of effects in the effects themselves. And this is proper to the third hierarchy, which is placed in immediate charge of us, who obtain knowledge of effects from effects themselves. This hierarchy, too, has three orders. The lowest of these is that of the angels, who are so called because they announce to men details that pertain to their government; hence they are also called guardians of men. Above this order is that of the archangels. The office of this order is to announce to men matters that transcend reason, such as the mysteries of faith. The highest order of this hierarchy is said by Gregory to be that of the virtues, for the reason that they perform deeds beyond the power of nature, in proof of the messages, transcending reason, they announce to us. Consequently the working of miracles is said to pertain to the virtues. According to Dionysius, however, the highest order of this hierarchy is that of the principalities; in his reckoning we are to understand that the princes are they who have charge over individual peoples, while the angels have charge over individual men, and the archangels announce to individual men those affairs that pertain to the salvation of all. Since a lower power acts in virtue of a higher power, a lower order performs actions proper to a higher order by acting in virtue of that higher power. But the higher orders possess in a more eminent way whatever is proper to the lower orders. Thus all things are in a certain sense common to the various orders. However, they receive their proper names from properties that are characteristic of each order. Nevertheless the lowest order of all retains the common name of angels for itself, for the reason that it acts, as it were, in virtue of all the rest. Furthermore, since the higher naturally influences the lower, and since intellectual action consists in instructing or teaching, the higher angels, in instructing the lower angels, are said to purify, illuminate, and perfect them. Higher angels purify the lower angels by removing what is wanting to their knowledge. They illuminate them by fortifying the intellects of the lower angels with their own light, thus enabling them to comprehend higher objects. And higher angels perfect lower angels by guiding them to the perfection of higher knowledge. These three operations pertain to the acquisition of knowledge, as Dionysius remarks. This inequality does not prevent all the angels, even the lowest, from seeing the divine essence. Even though each of the blessed spirits sees God in His essence, some may behold Him more perfectly than others. This should be clear from a previous chapter. However, the more perfectly a cause is known, the more numerous are the effects discerned in it. The divine effects which the higher angels perceive in God more clearly than the other angels, constitute the subject matter in which they instruct the lower angels. But higher angels do not instruct lower angels concerning the divine essence, which they all perceive directly. Saint Thomas Aquinas, Compendium Theologiae, Ch. 126-Rank And Order Of The Angels. Among intellectual substances, therefore, some are divinely governed by others, that is, the lower by the higher. Similarly lower bodies are controlled, in God’s plan, by higher bodies. Hence every movement of lower bodies is caused by the movements of heavenly bodies. Lower bodies acquire forms and species from the influence thus exercised by heavenly bodies, just as the intelligible exemplars of things descend to lower spirits through higher spirits. However, since an intellectual substance is superior to all bodies in the hierarchy of beings, the order of providence has suitably disposed matters in such a way that no intellectual substance is ruled by God through a corporeal substance. Accordingly, since the human soul is an intellectual substance, it cannot, so far as it is endowed with intelligence and will, be subject to the movements of heavenly bodies. Heavenly bodies cannot directly act upon or influence either the human intellect or the human will. Again, no body acts except by movement. Hence whatever is acted upon by a body, is moved by it. But the human soul, regarded as intellectual, according as it is the principle of the will, cannot be moved by bodily movement, since the intellect is not the act of any bodily organ. Therefore the human soul cannot be subject, in its intellect or will, to any influence emanating from heavenly bodies. Furthermore, impressions left in lower bodies from the impact of heavenly bodies are natural. Therefore, if the operations of the intellect and will resulted from the impression made by heavenly bodies, they would proceed from natural instinct. And so man would not differ in his activity from other animals, which are moved to their actions by natural instinct. And thus free will and deliberation and choice and all perfections of this sort, which distinguish man from other animals, would perish. Saint Thomas Aquinas, Compendium Theologiae, Ch. 128-Control Of Lower Bodies, But Not of the Human Intellect, By Higher Bodies. I answer that, Hierarchy means a "sacred" principality, as above explained. Now principality includes two things: the prince himself and the multitude ordered under the prince. Therefore because there is one God, the Prince not only of all the angels but also of men and all creatures; so there is one hierarchy, not only of all the angels, but also of all rational creatures, who can be participators of sacred things; according to Augustine (De Civ. Dei xii, 1): "There are two cities, that is, two societies, one of the good angels and men, the other of the wicked." But if we consider the principality on the part of the multitude ordered under the prince, then principality is said to be "one" accordingly as the multitude can be subject in "one" way to the government of the prince. And those that cannot be governed in the same way by a prince belong to different principalities: thus, under one king there are different cities, which are governed by different laws and administrators. Now it is evident that men do not receive the Divine enlightenments in the same way as do the angels; for the angels receive them in their intelligible purity, whereas men receive them under sensible signs, as Dionysius says (Coel. Hier. i). Therefore there must needs be a distinction between the human and the angelic hierarchy. In the same manner we distinguish three angelic hierarchies. For it was shown above (I:55:3), in treating of the angelic knowledge, that the superior angels have a more universal knowledge of the truth than the inferior angels. This universal knowledge has three grades among the angels. For the types of things, concerning which the angels are enlightened, can be considered in a threefold manner. First as preceding from God as the first universal principle, which mode of knowledge belongs to the first hierarchy, connected immediately with God, and, "as it were, placed in the vestibule of God," as Dionysius says (Coel. Hier. vii). Secondly, forasmuch as these types depend on the universal created causes which in some way are already multiplied; which mode belongs to the second hierarchy. Thirdly, forasmuch as these types are applied to particular things as depending on their causes; which mode belongs to the lowest hierarchy. All this will appear more clearly when we treat of each of the orders (Article 6). In this way are the hierarchies distinguished on the part of the multitude of subjects. Hence it is clear that those err and speak against the opinion of Dionysius who place a hierarchy in the Divine Persons, and call it the "supercelestial" hierarchy. For in the Divine Persons there exists, indeed, a natural order, but there is no hierarchical order, for as Dionysius says (Coel. Hier. iii): "The hierarchical order is so directed that some be cleansed, enlightened, and perfected; and that others cleanse, enlighten, and perfect"; which far be it from us to apply to the Divine Persons. Saint Thomas Aquinas, Summa Theologiae, I-I, q. 108, a. 1. I answer that, The grades of the angelic orders are assigned by Gregory (Hom. xxiv in Ev.) and Dionysius (Coel. Hier. vii), who agree as regards all except the "Principalities" and "Virtues." For Dionysius places the "Virtues" beneath the "Dominations," and above the "Powers"; the "Principalities" beneath the "Powers" and above the "Archangels." Gregory, however, places the "Principalities" between the "Dominations" and the "Powers"; and the "Virtues" between the "Powers" and the "Archangels." Each of these placings may claim authority from the words of the Apostle, who (Ephesians 1:20-21) enumerates the middle orders, beginning from the lowest saying that "God set Him," i.e. Christ, "on His right hand in the heavenly places above all Principality and Power, and Virtue, and Dominion." Here he places "Virtues" between "Powers" and "Dominations," according to the placing of Dionysius. Writing however to the Colossians (1:16), numbering the same orders from the highest, he says: "Whether Thrones, or Dominations, or Principalities, or Powers, all things were created by Him and in Him." Here he places the "Principalities" between "Dominations" and "Powers," as does also Gregory. Let us then first examine the reason for the ordering of Dionysius, in which we see, that, as said above (Article 1), the highest hierarchy contemplates the ideas of things in God Himself; the second in the universal causes; and third in their application to particular effects. And because God is the end not only of the angelic ministrations, but also of the whole creation, it belongs to the first hierarchy to consider the end; to the middle one belongs the universal disposition of what is to be done; and to the last belongs the application of this disposition to the effect, which is the carrying out of the work; for it is clear that these three things exist in every kind of operation. So Dionysius, considering the properties of the orders as derived from their names, places in the first hierarchy those orders the names of which are taken from their relation to God, the "Seraphim," "Cherubim," and "Thrones"; and he places in the middle hierarchy those orders whose names denote a certain kind of common government or disposition—the "Dominations," "Virtues," and "Powers"; and he places in the third hierarchy the orders whose names denote the execution of the work, the "Principalities," "Angels," and "Archangels." As regards the end, three things may be considered. For firstly we consider the end; then we acquire perfect knowledge of the end; thirdly, we fix our intention on the end; of which the second is an addition to the first, and the third an addition to both. And because God is the end of creatures, as the leader is the end of an army, as the Philosopher says (Metaph. xii, Did. xi, 10); so a somewhat similar order may be seen in human affairs. For there are some who enjoy the dignity of being able with familiarity to approach the king or leader; others in addition are privileged to know his secrets; and others above these ever abide with him, in a close union. According to this similitude, we can understand the disposition in the orders of the first hierarchy; for the "Thrones" are raised up so as to be the familiar recipients of God in themselves, in the sense of knowing immediately the types of things in Himself; and this is proper to the whole of the first hierarchy. The "Cherubim" know the Divine secrets supereminently; and the "Seraphim" excel in what is the supreme excellence of all, in being united to God Himself; and all this in such a manner that the whole of this hierarchy can be called the "Thrones"; as, from what is common to all the heavenly spirits together, they are all called "Angels." As regards government, three things are comprised therein, the first of which is to appoint those things which are to be done, and this belongs to the "Dominations"; the second is to give the power of carrying out what is to be done, which belongs to the "Virtues"; the third is to order how what has been commanded or decided to be done can be carried out by others, which belongs to the "Powers." The execution of the angelic ministrations consists in announcing Divine things. Now in the execution of any action there are beginners and leaders; as in singing, the precentors; and in war, generals and officers; this belongs to the "Principalities." There are others who simply execute what is to be done; and these are the "Angels." Others hold a middle place; and these are the "Archangels," as above explained. This explanation of the orders is quite a reasonable one. For the highest in an inferior order always has affinity to the lowest in the higher order; as the lowest animals are near to the plants. Now the first order is that of the Divine Persons, which terminates in the Holy Ghost, Who is Love proceeding, with Whom the highest order of the first hierarchy has affinity, denominated as it is from the fire of love. The lowest order of the first hierarchy is that of the "Thrones," who in their own order are akin to the "Dominations"; for the "Thrones," according to Gregory (Hom. xxiv in Ev.), are so called "because through them God accomplishes His judgments," since they are enlightened by Him in a manner adapted to the immediate enlightening of the second hierarchy, to which belongs the disposition of the Divine ministrations. The order of the "Powers" is akin to the order of the "Principalities"; for as it belongs to the "Powers" to impose order on those subject to them, this ordering is plainly shown at once in the name of "Principalities," who, as presiding over the government of peoples and kingdoms (which occupies the first and principal place in the Divine ministrations), are the first in the execution thereof; "for the good of a nation is more divine than the good of one man" (Ethic. i, 2); and hence it is written, "The prince of the kingdom of the Persians resisted me" (Daniel 10:13). The disposition of the orders which is mentioned by Gregory is also reasonable. For since the "Dominations" appoint and order what belongs to the Divine ministrations, the orders subject to them are arranged according to the disposition of those things in which the Divine ministrations are effected. Still, as Augustine says (De Trin. ii.), "bodies are ruled in a certain order; the inferior by the superior; and all of them by the spiritual creature, and the bad spirit by the good spirit." So the first order after the "Dominations" is called that of "Principalities," who rule even over good spirits; then the "Powers," who coerce the evil spirits; even as evil-doers are coerced by earthly powers, as it is written (Romans 13:3-4). After these come the "Virtues," which have power over corporeal nature in the working of miracles; after these are the "Angels" and the "Archangels," who announce to men either great things above reason, or small things within the purview of reason. Saint Thomas Aquinas, Summa Theologiae, I-I, q. 108, a. 6. Whence says (Saint) Bernard ad Eugenium, that " God in the Seraphim loves as charity, in the Cherubim knows as truth, in the Thrones sits as equity, in the Dominations dominates as majesty, in the Principalities rules as Principle, in the Powers guards as health, in the Virtues works as virtue, in the Archangels reveals as light, in the Angels assists as piety". From all of which it is seen that God is all in all through contemplation of Him in minds, in which He dwells by the gifts of the most affluent charity. Cardinal Bishop Saint Bonaventure, Journey of the Mind into God, CHAPTER IV - ON THE SIGHT OF GOD IN HIS IMAGE REFORMED BY GRATUITOUS GIFTS, n°. 4 (Internet Archive). Therefore the image of our mind must be put on by the three theological virtues, by which the soul is purified, and thus the image is reformed and is conformed to the supernal Jerusalem and made a part of the Church militant, which is, according to the Apostle, the offspring of the heavenly Jerusalem. For he said: That which is on high is that free Jerusalem which is our mother. Therefore the soul, believing, hoping and loving Jesus Christ, who is the incarnate, uncreated and inspired word, that is the way, the truth and the life: while through faith it believes in Christ as in the uncreated Word, which is the Word and splendor of the Father, it recovers its spiritual hearing and sight, hearing to perceive the sermons of Christ, sight to consider the splendors of His light. Moreover when by hope it longs to capture the inspired Word, through desire and affection it recovers its spiritual smell. While by charity it holds fast the incarnate Word, as one taking delight from Him and as one passing over into Him though ecstatic love, it recovers taste and touch. With which senses having been recovered, while it sees and listens to its spouse, it smells, tastes and embraces Him, as a bride can sing repeatedly the Canticle of Canticles, which had been written for the exercise of contemplation according to this fourth step, which no one lays hold of, except he who accepts it, because there is more in affectual experience than in rational consideration. For on this step, with its interior senses repaired to sense the Most High Beauty, to hear the Most High Harmony, to smell the Most High Fragrance, to take a taste of the Most High Savor, to apprehend the Most High Delectable, the soul is disposed towards mental excesses, that is through devotion, admiration and exultation, accord to those three exclamations, which are made in the Canticle of Canticles. Of which the first occurs through an abundance of devotion, through which the soul becomes as a stream of smoke (rising) from aromatics of myrrh and incense: the second through excellence of admiration, through which the soul becomes as dawn, moon and son, according to the process of illuminations suspending the soul to admire the spouse (thus) considered; the third through a superabundance of exsulation, through which the soul becomes affluent with the most savory delights of delectation, leaning totally upon its beloved. 4. Which when attained, our spirit is made hierarchical to climb thoroughly on high according to its conformity to that supernal Jerusalem, in which no one enters, unless it descends first into the heart by grace, as John saw in his Apocalyspe. Moreover it descends next into the heart, when through reformation of the image, through the theological virtues and through the enjoyments of the spiritual senses and the suspensions of excesses our spirit is made hierarchical, that is purged, illuminated and perfected. So also by nine steps of orders is (the soul) marked, while in it, in an orderly manner, there is arrainged announcement, dictation, duction, ordination, reinforcement, command, undertaking, revelation, unction, which step-by-step corresponds to the nine orders of Angels, so that the first of the aforesaid three steps pertain in the human mind to nature, the three following to skill, and the last three to grace. Cardinal Bishop Saint Bonaventure, Journey of the Mind into God, CHAPTER IV - ON THE SIGHT OF GOD IN HIS IMAGE REFORMED BY GRATUITOUS GIFTS, n°. 3-4 (Internet Archive). Christian prayers (Say one Our Father and three Hail Marys after each of the following nine salutations in honor of the nine Choirs of Angels) 1. By the intercession of St. Michael and the celestial Choir of Seraphim may the Lord make us worthy to burn with the fire of perfect charity. Amen. (Our Father, Three Hail Marys) 2. By the intercession of St. Michael and the celestial Choir of Cherubim may the Lord grant us the grace to leave the ways of sin and run in the paths of Christian perfection. Amen. (Our Father, Three Hail Marys) 3. By the intercession of St. Michael and the celestial Choir of Thrones may the Lord infuse into our hearts a true and sincere spirit of humility. Amen. (Our Father, Three Hail Marys) 4. By the intercession of St. Michael and the celestial Choir of Dominions may the Lord give us grace to govern our senses and overcome any unruly passions. Amen. (Our Father, Three Hail Marys) 5. By the intercession of St. Michael and the celestial Choir of Virtues may the Lord preserve us from evil and falling into temptation. Amen. (Our Father, Three Hail Marys). 6. By the intercession of St. Michael and the celestial Choir of Powers may the Lord protect our souls against the snares and temptations of the devil. Amen. (Our Father, Three Hail Marys) 7. By the intercession of St. Michael and the celestial Choir of Principalities may God fill our souls with a true spirit of obedience. Amen. (Our Father, Three Hail Marys) 8. By the intercession of St. Michael and the celestial Choir of Archangels may the Lord give us perseverance in faith and in all good works in order that we may attain the glory of Heaven. Amen. (Our Father, Three Hail Marys) 9. By the intercession of St. Michael and the celestial Choir of Angels may the Lord grant us to be protected by them in this mortal life and conducted in the life to come to Heaven. Amen. (Our Father, Three Hail Marys) (Four Our Fathers. One in honor of each of the following leading Angels: St. Michael, St. Gabriel, St. Raphael, and our Guardian Angel.) O glorious prince St. Michael, chief and commander of the heavenly hosts, guardian of souls, vanquisher of rebel spirits, servant in the house of the Divine King and our admirable guide, you who shine with excellence and superhuman virtue deliver us from all evil, who turn to you with confidence and enable us by your gracious protection to serve God more and more faithfully every day. Pray for us, O glorious St. Michael, Prince of the Church of Jesus Christ, that we may be made worthy of His promises. Almighty and Everlasting God, Who, by a prodigy of goodness and a merciful desire for the salvation of all men, has appointed the most glorious Archangel St. Michael Prince of Your Church, make us worthy, we ask You, to be delivered from all our enemies, that none of them may harass us at the hour of death, but that we may be conducted by him into Your Presence. This we ask through the merits of Jesus Christ Our Lord. Amen. Chaplet of Saint Michael, as reported in "Chaplet of St Michael", Congregation of Saint Michael the Archangel. See also Angels Archangel Cherub Seraph Guardian angel External links Category:Angels