Before humans were created, God created a beautiful and diverse world to receive them. The time of the creation of angels is not precisely expressed in the Holy Scriptures. The Holy Scriptures describe design with the statement: “In the beginning, God created the heavens and the earth” (Gn 1, 1). “The Confession of Faith of the Fourth Lateran Council asserts that God “at the beginning of time created from nothing at the same time both creatures, spiritual and corporeal, namely angelic and earthly: and finally human, as if common to [both], formed of spirit and flesh” (compare KKC, 327). “The existence of spiritual, angelic beings, which the Holy Scriptures usually call angels, is a truth of faith. The testimony is as clear as the unanimity of Tradition” (CCC, 328).
So, we believe that angels existed before everything we see was created and still exist today. It can be seen from God’s words to Job: “When I founded the earth, where were you then? Tell me if you are right!” Do you know who determined her dimensions back then, who accused her of stringing her up? In what are her pillars sunk, and who laid her cornerstone, when the morning stars sang in chorus, and the sons of God all rejoiced” (Job 38, 4-7). While it is true that the Holy Scriptures do not tell us everything we would like to know, the origin and function of the spirit world are shrouded in mystery. Their essence is mysterious and incomprehensible because they are purely spiritual beings. Still, it tells us what we need to know about them. Angels exist, which is a truth of faith (cf. CCC, 328). And like all facts of faith, knowledge about God’s purely spiritual creatures is also a help for us in life. Above all, the Holy Scripture testifies to this.
Angels are an integral part of the history of salvation. They are close to God, so God often appears and speaks through his angels in the Old Testament. Angels have been present since the creation of the world (Job 38:7) and throughout the entire history of salvation; from far and near, they announce and serve God’s plan in its implementation: they close the earthly paradise (Gn 3:24); they protect Lot when he and his family are taken out of Sodom (Gn 19, 1-23); they hold back Abraham’s hand (Gn 22, 11); with their service they mediate the Law (Acts 7, 53); they lead God’s people (Ex 23, 20-23); they announce births (Judges 13) and vocations (Judges 6, 11-24; Is 6, 6); they help the prophets (1 Kr 19, 5).
In the New Testament, from the incarnation to the ascension, the life of the incarnate Word is surrounded by the ministry of angels. “They serve him, especially in fulfilling his mission to save people” (KKC, 351). They will be at Christ’s return, which they announce (Acts 1, 10-11), and they will serve him at the judgment (Mt 13, 41; 24, 31; Lk 12, 8-9). “Until then, that is, until Christ’s return, the whole life of the Church benefits from the mysterious and effective help of angels” (CCC, 334). “Each believer has an angel with him as a protector and shepherd to guide him through life,” says St. Basil the Great, and thereby testifies to the belief in the guardian angel whom God attaches to every person (cf. CCC, 336). “Beware of him and listen to his voice and do not oppose him…” God says to his people, and thus to each of us (Ex 23, 21).
Belief in guardian angels was already unanimously confirmed by ancient church authors. Sv. Basil writes: “Every believer has an angel with him, like a protector and a shepherd who guides him through life.” St. Augustine emphasizes: “We consider it certain that in this world every visible creature is entrusted to an invisible power, as the Scripture itself bears witness to this many times.” We read about young Tobias, whose mother was distraught about his life when he set out on a long journey. However, old Tobias encouraged her: “Don’t worry! Our son leaves in good health and returns to us in good health. Your eyes will see him on the day he returns to you healthy… A good angel will go with him, the journey will be successful, and he will return healthy” (Tob 5, 21-22). Tobias’ wishes and trust were fulfilled beyond all expectations: “The young man left and the angel with him. The dog also ran with and accompanied them” (Tob 6, 1).
So, the angels cooperate in everything good for us (cf. CCC, 350). The beauty and joy of angels lie precisely in their serving God and man with their whole being. The Church’s Eucharistic celebration also makes the invocation of angels very clear. In the liturgy of the Byzantine rite, the priest, in the prayer of the entrance, asks for the angels to join the liturgical celebration with these words: “Sovereign, Lord and our God, you have established choirs of angels and archangels in the heavens to serve your glory. Attach a procession of holy angels to our entrance so we may serve you and praise your goodness together with them.”
From the relationship of angels to God and people, the justification of respect for angels also follows. Good angels deserve religious respect. We know that the saints worshiped the angels very much. Also of blessed memory, Pope John XXIII. He attributed every excellent suggestion, “his idea,” to his guardian angel. He was not ashamed to talk about it even in his high society, which he had reached during his long diplomatic service years. The Church has paid them this respect since ancient times. The Second Council of Nicaea (787) and the Council of Trent (1563) speak literally about this reverence. He dedicates days, holidays, and temples to them and holds their images in reverence. However, it should be remembered that we pay absolute respect in our sense only to God. The manifestation of our reverence for the Mother of God, the angels, and the saints depends on their participation in God’s goodness and leads to the worship of God himself.
