_6_The Good Angels and Their Activity

The good angels are confirmed in the good (see above) and are in the state of bliss. Their bliss consists in the beatific vision of God. During their ministrations on earth they always behold the face of God (Matt. 18:10). With the vision of God is most intimately united the most fervent love of God; whoever beholds God cannot but love Him as the highest good. And so the will of the good angels coincides constantly and perfectly with the will of God; the sole object of their entire activity is the accomplishment of the good. — Men raise the objection that the good angels could not enjoy “moral freedom” if they cannot sin. This objection is based on a wrong conception of moral freedom, as though moral beings could be morally free only if they are as free to do evil as to do good (posse peccare aut non peccare). According to this principle there would be no “moral freedom” in heaven and in eternity, since the blessed in heaven, hallowed and glorified by the glory of God (“Then shall the righteous shine forth as the sun,” Matt. 13:43), can no longer sin.

Because Scripture also speaks of “elect angels” (1 Tim. 5:21), we may also speak of an election of the angels, though Scripture does not define this election in detail. What we do know from Scripture is 1) that the good angels were not elected because of the merits ot Christ, since they never became sinners (Heb. 2:16), and 2) that the evil angels were not rejected because of an absolute decree, but solely because of their apostasy (2 Pet. 2:4: “God spared not the angels that sinned”). — There is no Scriptural basis for extending Christ’s work of redemption also to the angels, as some Papists and some Calvinists do (see Vol. II: “To Whom and for Whom Did Christ Render Satisfaction?”).

The functions of the good angels are to praise God (Is. 6:3; Luke 2:13) and to be His ministers in the world and in the Church (Ps. 103:20-21: “Bless the Lord, ye His angels … that do His commandments, hearkening unto the voice of His word”; Ps. 104:4; Heb. 1:14), not as though God stood in need of their service, but because it pleased God to have it so (non ex quadam Dei indigentia, sed ex voluntate Dei libera).14 In particular, Scripture reveals that God sends the angels to serve the children (Matt. 18:10), the believers in their work and calling (Ps. 91:11-12: “He shall give His angels charge over thee, to keep thee in all thy ways”), and the dying (Luke 16:22: “The beggar died and was carried by the angels into Abraham’s bosom”). Does every Christian have his particular guardian angel? The theologians are not ready to give a definite answer, since passages like Matt. 18:10 and Acts 12:15 (“then said they: It is his angel”) are not conclusive.15 But Scripture teaches very clearly that the angels are deeply interested in all that occurs in the Church. Not only do they admire and adore the mystery of the Redemption (Luke 2:13; 1 Pet. 1:12: “Which things the angels desire to look into”; Eph. 3:10: “To the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdom of God”), but they also rejoice over every repenting sinner (Luke 15:10: “There is joy in the presence of the angels of God over one sinner that repenteth”). Scripture also notes the presence and ministrations of the angels at all the chief events in the Kingdom of God. Angels are present at the giving of the Law on Mount Sinai (Deut. 33:2; Gal. 3:19). They proclaim the conception, the birth, the resurrection, the return of Christ (Luke 1:26; 2:11; 24:5ff.; Acts 1:10ff.). They will attend Christ at the Last Judgment (Matt. 13:41 f.; 24:31; etc.). Scripture also reveals that the angels are present in the public worship of the Christians (1 Cor. 11:10). Their activity in promoting the welfare of the family and preserving law and order in the State is described in passages such as Gen. 24:7; Matt. 18:10; Dan. 10:13.

While modern theologians regard the doctrine of the angels as “superfluous,” we should rejoice and take comfort in their service and carefuly avoid grieving them (1 Cor. 11:10; 1 Tim. 5:21: “I charge thee before God and the Lord Jesus Christ and the elect angels that thou observe these things”).16 But we must not render them religious service (cultus religiosus), pray to them, etc., for they are and remain creatures. They themselves protest against it (Rev. 22:8-9: “See thou do it not”).17