The early teaching of the church laid more stress on the mission of the angels than it became her habit to do in later days. Not that the church, as the organ of the Holy Ghost, ever gives an uncertain sound or calls back any of her divine utterances; but, like a watchful
mother, she holds in her own keeping such of the treasures, new or old, which are not adapted to the present wants of her children. There came a time, as Christianity grew more diffused, when the early Christians, not entirely weaned from the heathen practices of their forefathers, were in danger of attempting to define the occupation and attributes of the angels beyond the limits of the church’s authority. They affected to have learnt the names of many, and to decide on their position and purpose in the angelic hosts. Out of that arose a kind of worship and invocation of the angels which bordered on superstition and savored of the worship offered to the demons among the heathens. This fell under the reprobation of the church, and by a natural reaction left devotion to the angels at a lower ebb than what is warranted by sound doctrine.
Then came the German heretics and the dawn of modern Protestantism; and one of the first of their efforts was to banish all belief in the interposition and ministry of the angelic host. They took advantage of the errors and follies of individuals to write against the whole doctrine of angelic action; and though among Catholics the faith in their guardianship and aid is constant, yet it is not now practically (of course virtually it is the same) what it was in earlier times. But here also we have another instance of how the church brings forth from her divine armory the weapon most needed to defeat the machinations of the arch-enemy; for it has been reserved for our day to see devotion to the angels taking a fuller extension and a more definite form than it ever before held in the history of the church’s inner life. In all her definitions and in all her
practices there resides the spirit of prophecy. They have not only reference to the present time; they are far-seeing and far-stretching. And as the definition of the Immaculate Conception of Mary in our own time has led to the extension of her reign in the hearts of men, and is preparing the way every hour for her sweet sovereignty to “take root in an honorable people,” so does the increasing devotion to the angels who form her court harmonize therewith, and prepare for that mission of the angels which, however remote, is as certain as the day of judgment. Oh! what enlarged hearts do we need to take in, however inadequately, all that lies before us in the history of God’s creation. Far distant though it be, still is it ours, just as the past is ours, and the present; for all are united in Jesus. He is the Alpha and the Omega, the beginning and the end. Nothing shall be lost to us. No treasure of the past but has tended to brighten our own brief day, no promise of the future but what we shall reap; for we have all things in Him who contains all in himself, and who gives his whole self to us.
Let us in thought go back to Paradise, to our great progenitor before his fall. For Adam knew Jesus. Not, indeed, as we know him—the rainless skies of the garden God had planted had formed no background to the beloved sign of our redemption; for as the Redeemer Adam knew him not. We have already given our reasons for believing that besides knowing Him, by the graces of infused science, as the second Person of the Trinity, the Logos, he knew of the intended Incarnation through and by which Jesus was to unite Himself to us. We have also dared to
imagine that he foresaw the Real Presence as the carrying out and completion of the Incarnation. But in those days Adam knew of no shedding of blood, of no sacrifice of suffering. The whole of that pathetic and terrible chapter, written in red characters, was a sealed one to our once sinless forefather. But in addition to the first beautiful and tender history of the future Incarnation there was a glorious page redolent with light and full of joy; for Adam looked out beyond Jesus as the Creator, and Jesus as the elder Brother of man in the Incarnation, to Jesus as the Glorificator. Adam knew that the green glades and fruit-laden forests of Paradise were not to constitute his ultimate home. He aspired after the time when the God-Man would reward his fidelity at the close of a longer or shorter probation, and admit him from the infancy of innocence into the resplendent manhood of accomplished and final grace. Then would he be like Jesus; for he would see him as he is!
Thus did Adam dwell in the contemplation of two futures—the one tender and familiar, the other glorious and triumphant—until his own act had made the rift between the two, and the blood-stained cross crowned the heights of Calvary. O felix culpa! We dare to say it, because our mother the church has said it. And as Adam sees that past now, pardoned, ransomed, and glorified[121] with his glorified Lord, he beholds his children, with each stroke of eternity’s golden moments, thronging through the gates of heaven by the Sacrifice of the cross. What must not his love in heaven be! Next to that of Our Lady
surely his must be the greatest of all the multitude who have washed their robes in the blood of the Lamb.
But the glory of the saints now in heaven cannot be compared with that which will follow after the second mission of our Lord at the consummation of all things; for that mission is a mission of glory, even as his first was a mission of humiliation. He came to us in the womb of Mary, in the manger at Bethlehem, hidden and unknown, poor and despised; but when the time shall be ripe for that second mission, he will come in the glory of his Father with the holy angels.[122] He will come as the glorificator of His own creation, of which Mary is the first in rank, a hierarchy in herself, a sealed fountain, a garden enclosed, a second paradise, but where no sin has entered; and in that second mission his saints, as also his angels, will take part.
Thus we look back upon the first mission accomplished—that of the Incarnation and Redemption; the second mission being accomplished—that of the Holy Ghost gradually developing into the reign of the Holy Ghost; and we look forward to two other missions—that of his angels, and, finally, that of His own second coming. “Behold, he cometh with clouds, and every eye shall see him.”[123] “For the Lord himself shall come down from heaven with commandment, and with the voice of an archangel, and with the trumpet of God: and the dead, who are in Christ, shall rise first. Then we who are alive, who are left, shall be taken up together with them in the clouds, to meet Christ, and so shall we be always with the Lord. Wherefore comfort ye one another with these words.[124]