Angels and Demons: A Catholic Introduction by Serge-Thomas Bonino OP, Michael J Miller

By Serge-Thomas Bonino OP, Michael J Miller

Angels occupy an important area in modern well known spirituality. but, this day 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 a close synthesis of the givens of the Christian culture about the angels and demons, as systematized in its crucial rules via St. Thomas Aquinas. definitely, the doctrine of angels and demons isn't really on the center of Christian religion, yet its position is way from negligible. at the one hand, as a part of religion looking realizing, 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 have interaction and make clear the main basic components of metaphysics, epistemology, and ethics. nevertheless, angelology, insofar because it is inseparable from the ensemble of the Christian secret (from the doctrine of construction to the Christian figuring out of the religious life), will be predicted from an unique and fruitful standpoint.

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67. ” 68. Naphtali H. Tur-Sinai, The Book of Job: A New Commentary ( Jerusalem: Kiryath Sepher, 1957), has suggested an analogy between the Satan of the heavenly court and the secret services of the court of Persia. 69. Some authors see in the figure of Satan a sort of crystallization of the pure justice of God disconnected from his mercy: the obscure face of God or God as the sinner sees him. ” Satan thus appears as someone who urges men to sin. Satan is therefore a morally wicked being, hostile to both man and God.

2:2. 41. Compare Zec 1:12: “Then the angel of the lord said, ‘O lord of hosts, how long will you have no mercy on Jerusalem’”; see also Jb 33:23: “If there be for him an angel, a mediator [literally, ‘interpreter’], one of the thousand, to declare to man what is right for him; and he is gracious to him, and says, ‘Deliver him from going down into the Pit, I have found a ransom’”; see also Rv 5:8, 8:4. 42. See D. S. Russell, Method and Message, 242. 43 Some angels receive precise names. 47 The internal organization of the angelic world is delineated, too, although it is difficult to propose a standard model.

32 Three factors contribute to this phenomenon. 33 The second is of a theological nature: in Israel a deepening of the sense of God’s transcendence has two consequences. First, since polytheism was no longer a real danger, the doctrine on the angels loses all ambiguity and can develop freely at its own level. Second, believers experience the need to multiply the intermediaries between the thrice-holy God and man. 34 The third factor is 29. ” Indeed, according to Jean Le Moyne (Les Sadducéens, Études bibliques [Paris: Lecoffre, 1972], 131–35), what the Sadducees denied was not so much the existence of angels, although their angelology remains embryonic, as it was immortality and the existence of a spiritual and immortal double of man.

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