These are the highest order or choir of angels. They are the angels who are attendants or guardians before God's throne. They praise God, calling, "Holy Holy Holy is the Lord of Hosts". the only Bible reference is Isaiah 6:1-7. One of them touched Isaiah's lips with a live coal from the altar, cleansing him from sin. Seraphim have six wings, two cover their faces, two cover their feet, and two are for flying.
Cherubim rank after the seraphim and are the second highest in the nine hierarchies or choirs of angels. The Old Testament does not reveal any evidence that the Jews considered them as intercessors or helpers of God. They were closely linked in God's glory. They are manlike in appearance and double-winged and were guardians of God's glory. They symbolized then, God's power and mobility. In the New Testament, they are alluded to as celestial attendants in the Apocalypse (Rv 4-6). Catholic tradition describes them as angels who have an intimate knowledge of God and continually praise Him.
Thrones are the Angels of pure Humility, Peace and Submisssion. They reside in the area of the cosmos where material form begins to take shape. The lower Choir of Angels need the Thrones to access God.
Dominions are Angels of Leadership. They regulate the duties of the angels, making known the commands of God.
Virtues are known as the Spirits of Motion and control the elements. They are sometimes referred to as "the shining ones." They govern all nature. They have control over seasons, stars, moon; even the sun is subject to their command. They are also in charge of miracles and provide courage, grace, and valor.>
Powers are Warrior Angels against evil defending the cosmos and humans. They are known as potentates. They fight against evil spirits who attempt to wreak chaos through human beings. The chief is said to be either Samael or Camael, both angels of darkness.
Archangels are generally taken to mean "chief or leading angel" ( Jude 9; 1 Thes 4:16), they are the most frequently mentioned throughout the Bible. They may be of this or other hierarchies as St. Michael Archangel, who is a princely Seraph. The Archangels have a unique role as God's messenger to the people at critical times in history and salvation (Tb 12:6, 15; Jn 5:4; Rv 12:7-9) as in The Annunciation and Apocalypse. A feast day celebrating the Archangels Michael, Gabriel and Raphael is celebrated throughout the Church Sep 29. A special part of the Byzantine Liturgy invokes the "Cherubic Hymn" which celebrates these archangels and the guardian angels particularly.
Of special significance is St. Michael as he has been invoked as patron and protector by the Church from the time of the Apostles. The Eastern Rite and many others place him over all the angels, as Prince of the Seraphim. He is described as the "chief of princes" and as the leader of the forces of heaven in their triumph over Satan and his followers. The angel Gabriel first appeared in the Old Testament in the prophesies of Daniel, he announced the prophecy of 70 weeks (Dn 9:21-27). He appeared to Zechariah to announce the birth of St. John the Baptist (Lk 1:11). It was also Gabriel which proclaimed the Annunciation of Mary to be the mother of our Lord and Saviour. (Lk 1:26) The angel Raphael first appeared in the book of Tobit (Tobias)Tb 3:25, 5:5-28, 6-12). He announces "I am the Angel Raphael, one of the seven who stand before the throne of God." (Tb 12:15)
In the New Testament Principalities refers to one type of spiritual (metaphysical) being which are now quite hostile to God and human beings. (Rom 8:38; 1 Cor 15:24; Eph 1:21; 3:10; 6:12; Col 1:16; 2:10, 15) Along with the principalities are the powers (Rom 8:38; 1 Cor 15:24; Eph 1:21; 1 Pt 3:22; 2 Thes 1:7); and cosmological powers (1 Cor 15:24; Eph 1:21; 3:10; Col 2:15);Dominions (Eph 1:21; Col 1:16) and thrones (Col1:16). The clarity of the New Testament witness helps see that these beings were created through Christ and for Him (Col 1:16). Given their hostility to God and humans due to sin, Christ's ultimate rule over them (ibid) expresses the reign of the Lord over all in the cosmos. This is the Lordship of Christ, which reveals God's tremendous salvation in conquering sin and death at the cross, and now takes place in the Church. (Eph 3:10)
Guardian Angels
These angels are closest to the material world and human begins. They deliver the prayers to God and God's answers and other messages to humans. Angels have the capacity to access any and all other Angels at any time. They are the most caring and social to assist those who ask for help.
"Rule thou over us; and thy son."--Jud. viii. 22.
Many are the titles, by which Mary is the queen of angels. She is the Mother of Christ, who created the angels, "for in Him," says St. Paul, "were all things created in heaven and on earth, visible and invisible, whether thrones or dominations, or principalities or powers: all things were created by Him and in Him." (Colos. i. 16.) She is, therefore, their Queen, according to the observation of St. John of Damascus. "Mary," says he, "was made the queen of all creatures, because she was made the Mother of the Creator." She is their queen, because, as she is elevated far above them in dignity and glory, they look up to her with the reverence, which such superiority is so well calculated to excite, and had she no other title to their homage, they would, on the sole principle of her superior greatness and glory, say: "Rule thou over us; and thy son." She is, in fine, their queen, because her son Jesus Christ is the restorer not only of earth but heaven; according to the decree of God, who has willed "to re-establish all things in Christ, whether in heaven or on earth." By Christ's having redeemed man, those seats of glory, which were vacated by the disobedience of the fallen angels, are filled up; and the angels--whose charity is great in proportion as they approach God, Who is charity itself--rejoice at the elevation of every child of Adam, who, through His redeeming merits, is raised to the glory which their unfaithful companions forfeited. Mary is, then, the queen of angels.
The contemplation of Mary forms a portion of the beatitude of the angels. As they admire God's works in proportion to their excellence, so they find in Mary--the most excellent of God's creatures--more subject for admiration, than in the contemplation of the immense orbs of light with which the fiat of the Creator has studded the heavens, or all the created glory of that Paradise, which St. John describes in the Apocalypse, under such glowing imagery. They find more subject for the exercise of their sublime intelligence, in contemplating her instrumentality in the mystery of the Incarnation, and in the other mysteries of her life, than they do in considering all the other wonders of God's providence on his creatures. If the faithful servants of Mary on earth have felt their hearts inflamed by the consideration of the amiableness and beauty of the celestial queen; what must be the feelings of those blessed spirits, who see her, as she is, and whose superior nature renders them more capable of appreciating the wonders of God's grace in her than we can possibly be. It is not, then, without reason, that the church says that the angels of God rejoiced at the assumption of this heavenly queen. "Mary is assumed into heaven: the angels rejoice."
Mary's title as "Queen of angels" should remind us, that we also are destined to enjoy the society of angels, and with them admire the wonders of God's power in this heavenly queen. We should remember that God has deputed some of these heavenly spirits to be the guardians of men on earth, according to that of the Psalmist: "He has given his angels charge of thee, lest, perhaps, thou dash thy foot against a stone;" as also the words of Christ: "Their angels in heaven always see the face of my father who is in heaven." (Matt, xviii. 10.) Each one has one of these guardian spirits, to protect him in dangers and assist him in difficulties. When we invoke Mary as Queen of angels, the thought of our future companionship with them for eternity should make us endeavor to lead lives of angelic innocence. Gratitude for the care they take of us, and for the desire they have for our salvation, should produce in our souls a desire of attending to all the holy inspirations, which they communicate to our souls; that thus we may prove ourselves faithful servants of the queen of angels, and prepare for the high destiny, that awaits us, of enjoying God in their society for an endless eternity.
Litany of Our Lady of the Angels
Under thy title so dear to Saint Francis, 
Our Blessed Lady of Angels, we hail thee! 
Give us thine aid, that our lives, more seraphic, 
Never may fail thee.

V. The Angel of the Lord declared unto Mary: 
R. And she conceived of the Holy Ghost.

Lord, have mercy on us. 
Christ, have mercy on us. 
Christ, hear us. 
Christ, graciously hear us.

Holy Mary, Mother of God, pray for us. *
Holy Mary, Our Lady of the Angels, *
Our Lady, to whom the Father sent His messenger, *
Our Lady, before whom knelt the Archangel Gabriel, *
Our Lady, consenting to become the Mother of God, *
Our Lady, whose Angel Michael defends the people of God, *
Our Lady, whose Angel Raphael guides us safely on our pilgrimage, *
Our Lady, whose angels serve as our Guardians, *
Our Lady, whose angels bore thy little house of Nazareth to Loreto, *
Our Lady, whose angels carried thy image to Genezzano, *
Our Lady, whose chapel of Portiuncula, the gift of holy Benedict, was the cradle of the Franciscan Order, * 
Our Lady, for whose chapel of Saint Mary of the Angels thou didst obtain plenary favors from thy Son and from His Vicar, *
Our Lady, whose Little Poor Man is hailed as the Seraphic Father, *
Our Lady, who didst cause him to be given the vacated throne from which the rebellious angel Lucifer was cast down, *
Our Lady, at whose Assumption hosts of angels flew heavenward in thy company, *
Our Lady, Queen of Thrones and Dominations, Principalities and the whole angelic Court of Heaven, *
Our Lady, ever surrounded by myriad seraphs, *
Holy Mary, Our Lady of the Angels, *
Holy Mary, Mother of God and our Mother, *

V. Pray for us, Queen of the Angelic Hosts:
R. That we may be made worthy of the promises of Christ.

Let us pray:
O God, Who dost permit us annually to celebrate anew the dedication day of the Little Portion of Our Lady of the Angels: graciously hear the prayers of Thy people and grant that all who enter that chapel or another as representing it, to ask mercy and graces, may rejoice in the plenary answer to their prayers. Through Christ Our Lord. R. Amen.
O God Who through Thy most Holy Mother, exalted above the angel choirs, hast called all men of good will to receive Thy mercy: grant through the same to us, who memorialize the consecration of her chapel, that now we may be freed of our sins and may obtain the fulness of grace, until at last we attain the company of her blessed angels and the joy of her heavenly mansion. Who livest and reignest world without end. R. Amen
Based upon what we know from Scripture from Tobit 12:15; Revelation 1:4,20; 3:1; 8:2,6; and Isaiah 63:9, the Church has determined that there are Seven Archangels. The Archangels have played an important role in the Bible and in other Jewish and Christian literature for many centuries. Some of their names are very well known, while others have been forgotten to history.
As of Council of Rome in 745 under the reign of Pope Saint Zachary, the Catholic Church officially only acknowledges the names of three of the seven Archangels: St. Michael, St. Gabriel, and St. Raphael. Although the Church acknowledges that there are seven Archangels according to Sacred Scripture and Sacred Tradition, because these three Archangels are the only angels named in Scripture, they are currently the only three who are officially recognized by name in Catholic doctrine. The names of the other four Archangels appear in Jewish and Christian sources outside of the canon of Sacred Scripture (an example is the Book of Enoch chapter 20) and their names are: Uriel, Raguel, Zerachiel, and Remiel.
Michael in Sacred Scripture – Daniel 10:13, 10:21, and 12:1; Jude 9l and Revelation 12:7. Michael also appears in many apocryphal Jewish and Christian sources.
Michael’s name means, “Who is like God?” and he is the ultimate embodiment of the pious general and the Patron of soldiers, police officers, and firefighters. Various traditions say that he was the first of the angels who were created, which may explain why he is often revered as the eldest brother of his brethren. Traditionally, Michael has been referred to as the Prince/Guardian Angel of the people of Israel and he is now revered as the Guardian Angel of the Church. He is also the famous angel who led the forces of Heaven in casting out Lucifer/Satan when he rebelled against God:
Now war arose in heaven, Michael and his angels fighting against the dragon; and the dragon and his angels fought, but they were defeated and there was no longer any place for them in heaven. And the great dragon was thrown down, that ancient serpent, who is called the Devil and Satan, the deceiver of the whole world--he was thrown down to the earth, and his angels were thrown down with him. (REVELATION 12:7-9)
There have been debates over the centuries about the exact rank of Michael over the angels. Some early Christian traditions, and some later ones as well, including The Prayer to Saint Michael by Pope Leo XIII, refer to Michael as the Prince of the Heavenly Hosts (i.e. the leader of all of the angels in Heaven). Saint Basil the Great made this argument during the 4th Century in his homily De Angelis and others, such as Saint Bonaventure (13th Century), argue that Michael was of the order of the Seraphim. However, Michael is the only angel in Sacred Scripture explicitly addressed as Archangel (Jude 9) and thus if the Nine Choir Tradition is accurate he could not be among the order of the Seraphim at the top of the hierarchy, because the order of the Archangels is at the second to the lowest of the hierarchy. There seems to be a major problem here but there are two possible ways to rectify this.
The first possibility is that our current understanding of the Nine Choirs might be a little bit wrong. As noted in the previous section, Saint Thomas Aquinas, who advocated the Nine Choir Tradition, stated in THE SUMMA THEOLOGIAE Part 1, Question 108, Article 3 that our knowledge about the angels is imperfect and that the full understanding about their hierarchy and their individual duties remains hidden from us. Thus, it is possible that the Nine Choir Tradition might be accurate overall minus the possibility that the Archangels could outrank the Seraphim and might lead the entire Angelic Host. Since we also established in the last section that it is right to refer to all Nine Choirs as angels and not just the office of the last choir, it could be fitting that the Arch-angels could be a rank that designates superiority over not just the last choir, but the other seven choirs as well. This would also logically explain why there are only seven Archangels while there are an innumerable amount of angelic beings within the other eight choirs. It is important to remember that this is only speculation though.
The second possibility is that the Nine Choir Tradition is accurate and that the Archangels are the eight choir in rank. If this is so, then it could be that since we know from Sacred Scripture and Sacred Tradition that Michael was the one who led the Angelic Host in the war against Lucifer and his fallen angels when they rebelled against God, it is possible to conclude that Michael was of a much lower rank than Lucifer, but because of his zeal for God in defending God’s honor and authority, all the Angelic Host that remained loyal to God flocked under Michael's zealous defense of the Lord and, as a reward for Michael’s love and valor, God elevated Michael to be the Prince/Leader of the entire Angelic Host under His Authority. If this were true, then this would also indicate that Lucifer’s pride was even more greatly crushed since he was defeated by an angel of such lower rank than him. It is important to remember that this too is only speculation though.
Whatever the explanation might be, it is quite clear that Michael has always been revered as being the greatest of all of the angels according to Christian and pre-Christian Jewish sources. Thus, no matter what the exact scenario might have been, Michael is indeed the Prince of the Heavenly Hosts, which is not just an honorific title but one with real authority in the angelic hierarchy.
Michael also plays a role in human history in interactions with the Saints.
SAINT MICHAEL AND THE PLAGUE OF ROME – During the 590s, there was a great plague in the city of Rome that took many lives. Pope St. Gregory the Great led a procession of prayer through the city streets pleading with God to end the plague. When they reached the tomb of Emperor Hadrian, Pope Gregory saw a vision in which Michael stood atop of the tomb sheathing his sword, which was taken as a sign that what the Pope and those who joined him in prayer had done was pleasing to God. The plague came to an end shortly afterwards.
SAINT JOAN OF ARC – St. Joan of Arc (ca. 1412–1431) was a very young woman who led the French forces in numerous military battles against the English during the Hundred Years War, which was actually a series of wars between these two nations that lasted from 1337 to 1453. She was seen to be a gift from God used by Him to encourage the French that He favored them in the war. She received numerous visions from many Saints, among whom was Saint Michael.
OUR LADY OF FATIMA – In 1917, the Blessed Virgin Mary appeared to three children in Fatima Portugal: Lúcia Santos and her cousins Jacinta and Francisco Marto. Michael appeared to them as well and brought them Holy Communion, giving the Sacred Host to Lucia and the Precious Blood to Jacinta and Francisco.
POPE LEO XIII – Pope Leo XIII, who reigned during the later half of the 19th Century, had a vision of Satan and composed the Prayer to St. Michael as a result.
The Pope’s experience involving the devil is said to have happened in the following way: While consulting with a number of Cardinals in the private Vatican chapel on October 13, 1884, he happened to pass before the altar, where he stopped suddenly and seemed to lose all awareness of his surroundings. His slender face grew pale, his eyes stared in horror, and he stood motionless for several minutes until those around him thought he was going to die. His physician rushed to his side, but in a moment or two the Pope recovered and almost painfully exclaimed, “Oh! What terrifying words I have heard.” It is said that after the Pope recovered, he retired to his office, where he composed the famous prayer to the Archangel Michael:
St. Michael the Archangel, defend us in battle. Be our defense against the wickedness and snares of the Devil. May God rebuke him, we humbly pray, and do thou, O Prince of the heavenly hosts, by the power of God, thrust into hell Satan, and all the evil spirits, who prowl about the world seeking the ruin of souls. Amen.
After a time, Pope Leo XIII confided what he had heard: According to the report of his vision, the devil, in a guttural voice, had boasted to God that he could destroy the Church if he were given more time and more power. He then asked God for 75 years, then 100 years. His request was granted by God, with an understanding that there would be a penalty when he failed. The Pope was so worried about this experience that the prayer he composed was ordered by him to be said after all low Masses around the world. The prayer was recited as ordered, and was preceded by three Hail Marys. The recitation of these prayers after Mass was discontinued in most parishes after Vatican II when the traditional Latin Mass was replaced in 1970. However, on October 3, 1984––100 years minus 10 days after Pope Leo XII heard the devil ask for 100 years with which to attack the Church––Pope John Paul II issued an “indult by whereby priests and faithful… may be able to celebrate Mass by using the Roman Missal according to the 1962 edition.” Thanks to this indult, the St. Michael prayer is still recited after Mass whenever the traditional Latin Mass is offered.
(Joan Carroll Cruz, Angels & Devils, Rockford, IL: Tan Books and Publishers, Inc., 1999, pages 289-290)
Gabriel’s name has many meanings: “Strength of God,” “Hero of God,” and “God has shown Himself Mightily”. These variations can be summed up in one definition, “God is My Strength”. Gabriel is God’s holy messenger and traditionally he has been revered as the Archangel of Wisdom, of Revelation, of Prophecy, and of Visions
Gabriel has an important role Sacred Scripture: Gabriel appeared to the Prophet Daniel to explain a vision from God (Daniel 8); he appeared to the priest Zacharias to announce that he would have a son, John the Baptist, who would be the forerunner of the Messiah, Jesus (Luke 1); and he appeared to the Virgin Mary in the Annunciation (Luke 1). Tradition indicates that Gabriel was also the angel who appeared to St. Joseph in his dreams (Matthew 1 and 2) and that he was the Guardian Angel of Jesus and the Holy Family. In addition, some sources say that right before the Blessed Virgin Mary was assumed body and soul into Heaven, Jesus sent Gabriel to His Mother to inform her what was to happen just as He sent Gabriel to her at the Annunciation (St. Maximus the Confessor – THE LIFE OF THE VIRGIN, Ch. 8, Paragraph 103). Gabriel also appears in many apocryphal Jewish and Christian sources.
Raphael in Sacred Scripture – Raphael played a pivotal role in the Book of Tobit (a book removed from the Biblical canon in Protestantism) as he helped Tobias the son of Tobit on his journey.
Raphael also appears in many apocryphal Jewish and Christian sources, such as the Book of Enoch.
Raphael’s name means, “Healing Power of God”. Traditionally, due to the meaning of his name, he is revered as the Archangel of Healing. Due to this, he might be alluded to in John 5:2-4 (which are passages not included in all Bibles):
Now there is at Jerusalem a pond, called Probatica, which in Hebrew is named Bethsaida, having five porches. In these lay a great multitude of sick, of blind, of lame, of withered; waiting for the moving of the water. And an angel of the Lord descended at certain times into the pond; and the water was moved. And he that went down first into the pond after the motion of the water, was made whole, of whatsoever infirmity he lay under. (Douay-Rheims)
Uriel’s name means, “Fire of God.” Traditionally he has been revered as the Archangel of Repentance and of the Damned and some apocryphal sources claim that he is God’s regent over Sheol/Hades (i.e. Hell).
Although Uriel cannot be found in Scripture, his name has frequently been a part of tradition and he has an important role in many apocryphal texts, such as the Book of Enoch, the Apocalypse of Peter, and 2 Baruch Although these texts are now considered apocryphal, various Jewish scholars and Christian theologians during the early centuries of the Church did believe that these texts had some credibility and Uriel was indeed venerated as an Archangel by the Church until the Council of Rome in 745. At that Council, Uriel and the names of many other angels and Archangels were removed from the official list (i.e. canon) of angels to be venerated to deter the growing trend of angel worship that was leading down the road to heresy. The list of angels that are worth venerating became confined down to only the three aforementioned Archangels.
Nevertheless, Uriel continued to remain a part of Christian tradition and Uriel has always been revered as an Archangel along with Michael, Gabriel, and Raphael and the Catholic Dutch playwright Joost Van Den Vondel (LUCIFER, published in 1654) and the Protestant English poet John Milton (PARADISE LOST, published in 1667) both incorporated all four of these Archangels in the telling of their versions of this story about the fall of Lucifer. And contrary to the Roman Catholic Church, the Eastern Orthodox Church and the Anglican Church continue to venerate Uriel as an Archangel to this day. However, I have found that due to historical and cultural traditions, many Catholics still do pray to Uriel and you find his statues and prayer cards in various Catholic bookstores.
These angels rarely appear in Christian literature in the West, but they do have an important role for Christians in the East, with variations to their names and how their names are spelled. These three Archangels appear as the Seven Archangels along with Michael, Gabriel, Raphael, and Uriel in chapter 20 of the Book of Enoch, which was a Jewish apocryphal work before the time of Christ that was considered inspired Scripture by some of the Early Church for a time.
RAGUEL (as known as Sealtiel) – His name means, “Friend of God”. Traditionally he has been revered as the Archangel of Justice and Fairness. This Archangel can only be found in apocryphal sources.
ZERACHIEL (also known as Saraqael, Barachiel, or Sariel) – His name means, “God’s Command”. Traditionally he has been revered as the Archangel of God’s Judgment. This Archangel can only be found in apocryphal sources.
REMIEL (also known as Jerahmeel, Jehudiel. or Jeremiel) – His name has various meanings: “Thunder of God”, “Mercy of God”, and “Compassion of God”. Traditionally he has been revered as the Archangel of Hope and Faith. This Archangel can only be found in apocryphal sources.
There is a theological and devotional tradition that the Seven Archangels are also patrons of the Seven Sacraments of the Church. This is not necessarily doctrine, but it is a tradition worth mentioning.
According to one tradition:
Michael is the Patron of the Sacrament of the Holy Eucharist
Gabriel is the Patron of the Sacrament of Baptism
Raphael is the Patron of the Sacrament of Reconciliation
Uriel is the Patron of the Sacrament of Confirmation
Raguel is the Patron of the Sacrament of Holy Orders
Zerachiel is the Patron of the Sacrament of Matrimony
Remiel Patron of the Sacrament of the Anointing of the Sick

These traditions vary. Sometimes Gabriel is associated with the Sacrament of Matrimony due to the tradition that he was the Guardian Angel of the Holy Family; however, sometimes Gabriel is also associated with the Sacrament of Confirmation since he was present at the Annunciation when the Holy Spirit descended upon the Blessed Virgin Mary, which caused the Incarnation of Christ to occur. Sometimes Raphael is associated with the Sacrament of Matrimony due to his influence of the marriage in the story of Tobit; however, sometimes Raphael is also associated with the Sacrament of Reconciliation or with the Anointing of the Sick due to his name meaning healing power of God.
This concept is not doctrine, but it is worth reflecting upon. The Sacraments do not come from the Archangels, for the Sacraments only come from Christ, but the Archangels can inspire us to reflect upon the Sacraments with greater reverence.
All of us have Guardian Angels. According to Paragraph 336 of the Catechism of the Catholic Church:
From its beginning until death, human life is surrounded by their watchful care and intercession. "Beside each believer stands an angel as protector and shepherd leading him to life." Already here on earth the Christian life shares by faith in the blessed company of angels and men united in God.
There is a Scriptural basis for this as well:
Because you have made the Lord your refuge, the Most High your habitation, no evil shall befall you, no scourge come near your tent. For he will give his angels charge of you to guard you in all your ways. On their hands they will bear you up, lest you dash your foot against a stone. (Psalm 91:9-12)
At that time the disciples came to Jesus, saying, "Who is the greatest in the kingdom of heaven?" And calling to him a child, he put him in the midst of them, and said, "Truly, I say to you, unless you turn and become like children, you will never enter the kingdom of heaven. Whoever humbles himself like this child, he is the greatest in the kingdom of heaven… See that you do not despise one of these little ones; for I tell you that in heaven THEIR ANGELS always behold the face of my Father who is in heaven. (Matthew 18:1-4, 10)
Our Guardian Angels love us and do everything within God’s Will to protect us from harm. Sometimes though we reject God’s protection, and by consequence theirs, when we reject God and we have to deal with the consequences of our sins when we do not repent. Our Guardian Angels, along with the Archangels and the other Angels, also intercede for us in prayer (Tobit 12:12, Revelation 5:8 and 8:3).
Through intercession, even the Seven Archangels can come to our aid and we are encouraged to ask for their intercession and guidance. Prayer to the Angels and the Saints must never be confused with worshiping of them. This is a mistake that Protestant Christians often make because prayer for them is only a form of worship in their minds. For Catholics and Orthodox Christians, prayer to the Angels and the Saints is only in asking for their intercession to God (as we ask any other believer here to also pray for us), for their protection by means of the Grace of God working through them, and for guidance as we strive to emulate their examples. WORSHIP OF THE ANGELS AND THE SAINTS IS FORBIDDEN BY THE CATHOLIC CHURCH! Those who accuse us of worshipping the Angels and the Saints do not understand this and accuse us of idolatry and being polytheistic (the belief in many deities) rather than monotheistic (the belief in only one God).
We need to be very careful of this because there are superstitious Catholics who do fall into this trap that Protestants accuse us of. Nevertheless, we should develop personal devotions to the Angels and Saints, especially the Archangels. We should ask for their intercession and for their aid in times of trial and of jubilee. We should also strive to emulate their example and service to God.
photo: Mary Queen of Angels and the 7th arch angels the 9 choirs of Angels

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