The Holy Archangel Michael
and all the Bodiless
Powers
of
Heaven (November 8)
The angels of God have been
commemorated by men from the earliest times, but this commemoration
often
degenerates into the divinization of angels (IV Kings 23:5; A.V. II
Kings). Heretics always wove fantasies round the angels. Some of them
saw
the angels as gods and others, if they did not so regard them, took
them
to be the creators of the whole visible world. The local Council in
Laodicea, that was held in the fourth century, rejected in its 35th
Canon
the worship of angels as gods, and established the proper veneration
of
them. In the time of Pope Sylvester of Rome and the Alexandrian
Patriarch
Alexander, in the fourth century, this Feast of the Archangel Michael
and
the other heavenly powers was instituted, to be celebrated in
November.
Why in November? Because November is the ninth month after March, and
it
is thought that the world was created in the month of March. The ninth
month after March was chosen because of the nine orders of angels that
were the first created beings. St Dionysius the Areopagite, writes of
these nine orders in his book, "Celestial Hierarchies." These orders
are
as follows: six‑winged Seraphim, many‑eyed Cherubim, godly
Thrones,
Dominions, Virtues, Powers, Principalities, Archangels and
Angels.
In Mother Alexandra's book,
"The
Holy Angels," these nine orders are further divided into three
hierarchies. The third level includes Michael with the Principalities,
Archangels, and Angels. Their special domain is the earth. they
execute
God's will, are continuous guardians of the children of men, and
messengers of God. The holy 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 . they are flashes of the light and strength of the
Almighty
Lord."
The leader of the whole
angelic
army is the Archangel Michael. He is mentioned by name four times in
Scripture: twice in Dan (10:13 ff. and 12:1), where he is represented
a
the helper of the Chosen People, once in Jude (v.9), disputing with
the
devil over the body of Moses, and once in Rev. (12:7-9), fighting the
dragon. In Joshua 5:13-15, a "man" with a drawn sword in his hand
appeared
before Joshua, identifying himself as the "commander of the army of
the
Lord."
By tradition, the Archangel
Michael also represents the "cherubs and the fiery sword that turns
about
to keep the way of the tree of life" from Adam and Eve after God had
expelled them from the "Garden of Delight" (Gen. 3:25. Since the
sanctuary
represents the Kingdom of Life, the movement from the sanctuary is
always
out through this door, while the door with the Archangel Gabriel
represents our return to Paradise, because he announced to the Virgin
the
Good News that Immanuel was to come: God with us.
Archangel Michael also plays
an
important part in the apocryphal literature, e.g. in the "Assumption
of
Moses," in "Enoch," and in the "Ascension of Isaiah," where he appears
as
"the great captain" "who is set over the best part of mankind." In
connection with the scriptural and apocryphal passages he was early
regarded in the Church as the helper of Christian armies against the
heathen, and as a protector of individual Christians against the
devil,
especially at the hour of death, when he conducts the souls to God.
His
cult originated in Phrygia, where he was chiefly venerated as a
healer,
and many hot springs were dedicated to him both in Greece and
Asia.
When Satan, Lucifer, fell away
from God, and carried half the angels with him to destruction, then
Michael arose and cried to the un-fallen angels: "Let us give heed!
Let us
stand aright; let us stand with fear!" and the whole angelic army sang
aloud: "Holy, holy, holy Lord God of Sabaoth; heaven and earth are
full of
Thy glory!" Among the angels there rules a perfect unity of mind, of
soul
and of love; of total obedience of the lesser powers to the greater
and of
all to the holy will of God. Each nation has its guardian angel, as
does
each individual Christian. We must keep in mind that, whatever we do,
openly or in secret, we do in the presence of our guardian angel and
that,
on the Day of Judgment, a great multitude of the holy angels of heaven
will be gathered around the throne of Christ, and the thoughts, words
and
deeds of every man will be laid bare before them. May God have mercy
on us
and save us at the prayers of the holy Archangel Michael and all the
bodiless powers of heaven. Amen.
The
Archangel
Gabriel
The Other
Bodiless
Powers Commemorated
That the angels are constantly
involved in this world is testified to, clearly and unmistakably, in
Holy
Scripture. Both from the Scriptures and from Holy Tradition, the
Orthodox
Church has learned the names of the seven leaders of the heavenly
powers:
Michael, Gabriel, Raphael, Uriel, Salathiel, Jegudiel and Barachiel
(and
to these is sometimes added an eighth, Jeremiel).
- "Michael" in Hebrew means "Who is like
God?" or "Who is equal to God?" St Michael was depicted in the
earliest
Christian times as a leader, bearing a spear in his right hand with
which he attacks Lucifer, Satan, and holding in his left hand a
branch
of green palm. At the top of the spear is a plaited braid with a red
Cross. On our icons, Michael and Gabriel have lightening bolts
streaming
from their heads, signifying the speed with which they move from one
place to another. The Archangel Michael is considered especially to
be
the guardian of the Orthodox faith and a fighter against heresy.
- "Gabriel" means "man of God" or "power
of
God." He is the herald of the mysteries of God, especially the
mystery
of the Incarnation and all those that are linked with it.
- Raphael" means "God's healing," or
"God
the Healer" (Tobias 3:17; 12:15).
- "Uriel" means "fire" or "light of God"
(II
Esdras 4:1; 5:20)
- "Salathiel" means "one who prays to
God"
(I1 Esdras 5:16).
- "Jegudiel" means "one who glorifies
God."
- "Barachiel" means "the blessing of
God."
- "Jeremiel" means "God's exaltation."
He is
venerated as an inspirer and awakener of those higher thoughts that
raise a man God‑ward.
- Composite of the
Prologue, ODCC, and Mother Alexandra, The Holy
Angels.
Troparion Tone IV
Supreme commanders of the
heavenly
armies, we, the unworthy, do ever entreat you, that by your prayers ye
surround us with the protection of the wings of your immaterial glory,
preserving us that earnestly fall down before you and cry aloud:
Deliver
us from misfortunes, in that ye are the leaders of the hosts on
high.
Kontakion Tone II
O ye chief commanders of God,
ministers of glory divine, captains of the angels and instructors of
men:
beg ye great mercy and that which is profitable for us, for ye are the
supreme commanders of the bodiless
hosts. |
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