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

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By Serge-Thomas Bonino OP, Michael J Miller

Angels occupy an important house in modern renowned spirituality. but, this present 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 deals a close synthesis of the givens of the Christian culture about the angels and demons, as systematized in its crucial ideas via 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 knowing, 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 production to the Christian knowing of the religious life), might be expected from an unique and fruitful viewpoint.

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11, “Les anges dans le NT,” in Essais sur le Nouveau Testament, Lectio divina 46 (Paris: Cerf, 1968); Seemann and Zähringen, “Monde des anges et des démons,” 8:166–80; Michl, “L’angélologsie biblique: II. 2b (Paris: Cerf, 1971); Galopin, “Ange,” DEB, 60–61; Galopin and Grelot, “Ange,” VTB, 60–62. 42. Spicq, L’Épître aux Hébreux, Études bibliques (Paris: J. Gabalda, 1953), 2:55. org/terms 38 The Traditional Facts the rarity and above all the sobriety of the references to the angelic world in the New Testament, compared with the intertestamental writings.

See D. S. Russell, Method and Message, 242. 39. So angels do in fact sprout wings. 40. , 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.

The devil, already conquered, then begins a battle to the death Bureaux de la Revue, 1931), part 2, “Tradition patristique” (59–240). This theory assumes various forms. In its juridical form, it maintains that Jesus Christ poured out his blood as a ransom to the devil to redeem mankind, which had subjected itself in strict justice to him by its sins. In its political form, it states that the devil abused his authority by turning his destructive power against an innocent man. In this version, abusus tollit usum, the devil lost his right and receives not a ransom but punishment for his unjust act.

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