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The Great Angelic War_Brief

The Great Angelic War_Brief



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Published by Jon
Have you every wondered when the Angels were created? Or better yet when the Great Angelic War took place? Here God revealed these revelations to Ven. Maria de Agreda. She explains when this battle took place, what transpired and lead to Lucifer's rebellion, what was said, and most importantly the mysteries behind Chapter 12 of the Apocalypse!

Here are the Four Chapters only, for the full explanation please refer to: http://www.scribd.com/doc/10921635/The-Great-Angelic-WarFull
Have you every wondered when the Angels were created? Or better yet when the Great Angelic War took place? Here God revealed these revelations to Ven. Maria de Agreda. She explains when this battle took place, what transpired and lead to Lucifer's rebellion, what was said, and most importantly the mysteries behind Chapter 12 of the Apocalypse!

Here are the Four Chapters only, for the full explanation please refer to: http://www.scribd.com/doc/10921635/The-Great-Angelic-WarFull

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Published by: Jon on Jan 19, 2009
Copyright:Attribution Non-commercial No-derivs


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The Mystical City of God
 80. The Cause of all causes is God, who created all things that have being. His powerful arm gave existence to all his wonderful works ad extra when and how He chose. The beginning and succession of the work of Creation is described b !oses in the opening chapter of Genesis. "ince the #ord has given me an understanding thereof, $ will mention what $ think useful for elucidating the msterious origin of the $ncarnation of the %ord and of our &edemption. 8'. The words of the first chapter of Genesis are as follows('. )$n the beginning God created heaven and earth.*+. )nd the earth was void and empt, and darkness was upon the face of the deep- and the spirit of God moved over the waters.*. )nd God said( /e light made. nd light was made.*. )nd God saw the light that it was good- and he divided the light from the darkness.*1. )nd he called the light da, and the darkness night-and there was evening and morning one da,* etc. 2f the first da !oses sas that )$n the beginning God created heaven and earth.* Though He himself is immutable in being, the almight God, in calling creatures into existence, issued, so to sa, forth from his own "elf and gave to creatures a being of their own, in order that He might, as it were, re3oice in the works of his own hands, as being the perfect and ade4uate results of his operations. nd  before creating intellectual and rational creatures, desiring also the order of executing these works to be most perfect, He created heaven for angels and men- and the earth as a place of pilgrimage for mortals. These places are so adapted to their end and so perfect, that as 5avid sas of them, the heavens publish the glor of the #ord, the firmament and the earth announce the glor of the works of his hands 67s. '8, +. The heavens in their beaut manifest his magnificence and glor, because in them is deposited the predestined reward of the 3ust. nd the earthl firmament announced that there would be creatures and men to inhabit the earth and that men should 3ourne upon it to their Creator. /efore He created them the !ost High wished to provide for them and create that which is necessar for the attainment of their end, and for living in the manner ordained for them. Thus all parts of the creation would be compelled as it were to obe and love their !aker and /enefactor and b his works to learn of his hol name and of his perfections 6&om. ', +0. 8+. 2f the earth !oses sas, that it was void, which he does not sa of the heavens- for God had created the angels at the instant indicated b the word of !oses( )God said( #et there be light, and light '
was made.* He speaks here not onl of material light, but also of the intellectual or angelic lights. He does not make express mention of them, but merel includes them in this word, on account of the  proclivit of the Hebrews to attribute 5ivinit to new things, even of much greater inferiorit than the angels. /ut the metaphor of light was ver appropriate to signif the angelic nature and msticall, the light of their science and grace, with which the were endowed at their creation. God created the earth con3ointl with the heavens, in order to call into existence hell in its centre- for, at the instant of its creation, there were left in the interior of that globe spacious and wide cavities, suitable for hell,  purgator and limbo. nd in hell was created at the same time material fire and other re4uisites, which now serve for the punishment of the damned. The #ord was presentl to divide the light from the darkness and to call the light da and the darkness night. nd this did happen not onl in regard to the natural night and da, but in regard to the good and bad angels- for to the good, He gave the eternal light of his vision and called it da, the eternal da- and to the bad, the night of sin, casting them into the eternal darkness of hell. Thus we were to be taught the intimate relation between the merciful liberalit of the Creator and 9ivifier and the 3ustice of the most 3ust :udge in punishment. 8. The angels were created in the emprean heavens and in the state of grace b which the might  be first to merit the reward of glor. ;or although the were in the midst of glor, the 5ivinit itself was not to be made manifest to them face to face and unveiled, until the should have merited such a favor b obeing the divine will. The hol angels, as well as the bad ones, remained onl a ver short time in the state of probation- for their creation and probation with its result were three distinct instants or moments, separated b short intermissions. $n the first instant the were all created and endowed with graces and gifts, coming into existence as most beautiful and perfect creatures. Then followed a short pause, during which the will of the Creator was propounded and intimated, and the law and command was given them, to acknowledge Him as their !aker and supreme #ord, and to fulfill the end for which the had been created. 5uring this pause, instant or interval, "aint !ichael and his angels fought that great battle with the dragon and his followers, which is described b the apostle "aint :ohn in the twelfth chapter of the pocalpse. The good angels, persevering in grace, merited eternal happiness and the disobedient ones, rebelling against God, merited the punishment, which the now suffer. 8. lthough all this of the second instant could have happened in a ver brief time on account of the subtle nature of the angels and the power of God, nevertheless $ understood, that the kind consideration of the !ost High permitted a certain dela. %ith the interposition of some intervals of time, He proposed to them the good and the bad, truth and falsehood, 3ustice and in3ustice, divine grace and friendship as opposed to sin and enmit of God. The were enabled to see eternal reward and eternal punishment, the perdition of #ucifer and of those that would follow him. His !a3est showed them hell and its pains. The saw it all- for, b virtue of their superior and excellent nature, the understood the essence of other more 4ualified and limited creatures- so that, before falling from grace, the were clearl aware of the place of their chastisement. lthough the did not know in the same manner the reward of glor, the had of it other knowledge and besides the had the manifest and express promise of the #ord The !ost High had therefore 3ustified his cause and proceeded with the greatest e4uit and 3ustice. /ut as all this goodness and e4uit did not suffice to restrain #ucifer and his followers, the were chastised in their stubbornness and hurled into the depths of the hellish caverns, while the good angels were confirmed in eternal grace and glor. ll this was consummated in the third instant, and thus it became trul manifest that no being outside of God himself is impeccable b nature, since the angel, who held such exalted position and was adorned with so man great gifts of knowledge and grace, nevertheless sinned and was lost. %hat will become of human frailt, if the divine power does not defend it and if it forces God to forsake it< 81. $t remains to investigate the motive, which urged #ucifer and his confederates to sin and what +
was the occasion of their disobedience and fall, for this is the point to which $ wanted to come. $n regard to this, it was made known to me that the could commit man sins as far as the guilt of sin 6secundum reatumis concerned, although the did not consummate them in acts. However, on account of those which the did actuall commit freel and of their own depraved will, the ac4uired the disposition to all bad acts, inducing others to commit and approving in others those sins, which the could not commit themselves. ;ollowing the bad inclinations which from that time on filled #ucifer, he fell into a most disorderl selflove, which arose from the consciousness of being endowed with greater gifts and greater beaut of nature and grace, than the other inferior angels. He tarried with inordinate pleasure in this consciousness- and thus self=satisfied he became lax and remiss in the gratitude, which was due to God as the sole cause of all that he had received. Turning again and again in admiration toward himself, he took pleasure in his own beaut and grace, attributing them to himself and loving them as his own. This disorderl selflove not onl caused him to exalt himself on account of the superior virtues, which he had received, but also induced him to harbor env and covetousness for other gifts and for excellences not his own. Then, because he could not attain them, he conceived a mortal hatred and indignation against God, who created him out of nothing, and against all his creatures. 8>. Hence arose his disobedience, presumption, in3ustice, infidelit, blasphem, and perhaps also a certain kind of idolatr, for he coveted for himself the adoration and reverence due to God. He  blasphemed the divine magnificence and holiness, he failed in the trust and loalt due to Him- he  plotted to destro all the creatures, and presumed to be able to do all this and much more b his own  power. Thus his pride ascends continuall 67s. ?, + and perseveres, though his arrogance is greater than his strength, for in this he cannot increase 6$s. '>, > and in sin, one abss calls the other 67s. ', 8. The first angel who sinned was #ucifer, as is described in the fourteenth chapter of $saias. He induced others to follow him and therefore he is called the prince of the demons- not on account of his natural gifts, for these would not secure to him that title, but on account of his guilt. Those that sinned were not all of one order or hierarch, but among all hierarchies there were man who sinned. 8?. $t is proper, that ' also explain what was made known to me concerning the kind of honor and excellence, which #ucifer aspired to and envied. s in the works of God there is measure, number and weight 6"ap. '', +', his 7rovidence decided to show to the angels, immediatel after their creation and before the could incline to diverse ends, the purpose for which He had created them with such an exalted and perfect nature. 2f all this $ obtained the following information( t first the received a more explicit intelligence of the being of God, one in substance, trine in person, and that the were commanded to adore and reverence Him as their Creator and highest #ord, infinite in his essence and attributes. ll sub3ected themselves to this command and obeed it, but with a certain difference- the good angels obeed through love and on account of the 3ustice of it, offering their love and good will, freel admitting and believing what was above their intelligence, and obeing with 3o. #ucifer, on the other hand, submitted himself, because the opposite seemed to him impossible. He did not do it with  perfect charit, for he, as it were, was divided in his will between himself and the infallible truth of the #ord. $n conse4uence it happened that the precept appeared to him in a measure difficult and violent, and his fulfilling of it was wanting in love and in the desire to do 3ustice. Thus he exposed himself  beforehand to the danger of not persevering. lthough grace did not leave him on account of this remissness and slowness in the accomplishment of these first acts, nevertheless his bad disposition  began with them- for there remained with him a certain weakness and laxit of virtue and spirit, and the  perfection of his nature did not shine forth as it should. $t appears to me that the effect of this remissness in #ucifer, is similar to that which is caused in the soul b a deliberate venial sin. $ do not sa that he sinned mortall, nor even veniall at that time, since he fulfilled the precept of God- but this fulfillment was remiss and imperfect, springing more from a sense of overwhelming compulsion, than

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