By Serge-Thomas Bonino OP, Michael J Miller
Angels occupy an important area in modern well known spirituality. but, at the present time greater than ever, the assumption within the life of middleman spirits among the human and divine geographical regions has to be evangelized and Christianized. Angels and Demons bargains an in depth synthesis of the givens of the Christian culture about the angels and demons, as systematized in its crucial ideas by way of St. Thomas Aquinas. definitely, the doctrine of angels and demons isn't on the center of Christian religion, yet its position is way from negligible. at the one hand, as a part of religion looking figuring out, angelology has been and will stay a resource of enrichment for philosophy. hence, mirrored image at the ontological structure of the angel, at the modes of angelic wisdom, and at the nature of the sin of devil can interact and make clear the main primary parts of metaphysics, epistemology, and ethics. nonetheless, angelology, insofar because it is inseparable from the ensemble of the Christian secret (from the doctrine of construction to the Christian realizing of the non secular life), might be anticipated from an unique and fruitful point of view.
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Additional resources for Angels and Demons: A Catholic Introduction
65 These spirits are evil with regard to their effects, but there is no indication that they are wicked or hostile to God’s plan. Only gradually—because of their intense reflection on evil connected with the exile—did the Jews take an interest in the moral dispositions of these spirits sent by God. Then the angelic world was cut in two. On the one side were the good, beneficent spirits who kept the title of angels, whereas on the other side the term “demon” took on a negative connotation. This emergence of the demonic world within the angelic world is most clearly evident in the case of Satan.
In this sense, the angel resembles the priest. , the angels]”; see also Mal 2:7. 43. ” See also Saul M. Olyan, A Thousand Thousands Served Him: Exegesis and the Naming of Angels in Ancient Judaism (Tübingen: J. C. B. Mohr, 1993). 44. Dn 10:13, 10:21, 12:1. 45. Dn 8:16, 9:21. 46. See Dion, “Raphaël exorciste,” Biblica 57 (1976): 399–413. 47. Among the noncanonical names of angels, the best attested in the serious writings is that of Uriel (“Fire or Light of God”), which appears among other places in 4 Esd 4:1 or 1 Enoch 10:1 (Apocryphal Old Testament, 194n2); see also George A.
1 For this fall of the demons should not be confused with the original fall of the apostate angels that marks the emergence of the demonic world. Rather, it is about the end of Satan’s tyrannical dominion over men, about the defeat that God, in 1. See Ponnau and Lessing, Dieu en ses anges, 164–67. org/terms The New Testament 29 the course of human history, inflicts on the demons through the action of Jesus Christ. Thus—and this is precisely its distinguishing feature— in the New Testament the action of the angels and of the demons in its entirety is referred to one essential event: the coming of the Kingdom of God in Jesus Christ and in his church.