Guardian angel

A guardian angel is a type of angel that is

assigned to protect and guide a
particular person, group or nation. Belief
in tutelary beings can be traced
throughout all antiquity. The idea of
angels that guard over people played a
major role in Ancient Judaism. In
Christianity, the hierarchy of angels was
extensively developed in the 5th century
by Pseudo-Dionysius the Areopagite. The
theology of angels and tutelary spirits
has undergone many changes since the
5th century. The belief is that guardian
angels serve to protect whichever person
God assigns them to.

Icon of a guardian angel

 Guardian Angel by Pietro da Cortona,
1656

The idea of a guardian angel is central to

the 15th-century book The Book of the
Sacred Magic of Abramelin the Mage by
Abraham of Worms, a German Cabalist.
In 1897, this book was translated into
English by Samuel Liddell MacGregor
Mathers (1854–1918), a co-founder of
the Hermetic Order of the Golden Dawn,
who styled the guardian angel as the
Holy Guardian Angel.

Aleister Crowley (1875–1947), the

founder of the esoteric religion Thelema,
considered the Holy Guardian Angel to be
representative of one's truest divine
nature and the equivalent of the "Genius"
of the Hermetic Order of the Golden
Dawn, the Augoeides of Iamblichus, the
Atman of Hinduism, and the Daimon of
the ancient Greeks. Following the
teachings of the Golden Dawn, Crowley
refined their rituals which were intended
to facilitate the ability to establish
contact with one's guardian angel.
Zoroastrianism
Also known as Arda Fravaš ('Holy
Guardian Angels'). Each person is
accompanied by a guardian angel,[1]
which acts as a guide throughout life.
They originally patrolled the boundaries
of the ramparts of heaven,[2] but
volunteer to descend to earth to stand by
individuals to the end of their days.

Judaism

In the Hebrew Bible

The guardian angel concept is present in

the books of the Hebrew Bible, and its
development is well marked. These
books described God's angels as his
ministers who carried out his behests,
and who were at times given special
commissions, regarding men and
mundane affairs.[3]

In Genesis 18–19, angels not only acted

as the executors of God's wrath against
the cities of the plain, but they delivered
Lot from danger; in Exodus 32:34, God
said to Moses: "my angel shall go before
thee." The story of Tobias concerns the
angel Archangel Raphael guiding and
aiding its primary character. Psalm 91:11
reads: "For He will command His angels
concerning you to guard you in all your
ways" (Cf. Psalm 33:8 and 34:5 — 34:7
and 35:6 in Protestant Bibles).

The belief that angels can be guides and

intercessors for men can be found in Job
33:23-26, and in Daniel 10:13 angels
seem to be assigned to certain countries.
In this latter case, the "prince of the
kingdom of Persia" contends with
Gabriel. The same verse mentions
"Michael, one of the chief princes".

Rabbinic literature

In rabbinic literature, the rabbis

expressed the notion that there are
indeed guardian angels appointed by God
to watch over people.

Rashi on Daniel 10:7 "Our

Sages of blessed memory said
that although a person does
not see something of which he
is terrified, his guardian angel,
who is in heaven, does see it;
therefore, he becomes
terrified."[4]

Lailah is an angel of the night in charge

of conception and pregnancy. Lailah
serves as a guardian angel throughout a
person's life and at death, leads the soul
into the afterlife.[5]
Late and modern Judaism

According to rabbi Leo Trepp, in late

Judaism, the belief developed that, "the
people have a heavenly representative, a
guardian angel. Every human being has a
guardian angel. Previously the term
`Malakh', angel, simply meant messenger
of God."[6]

Chabad believes that people might

indeed have guardian angels. For
Chabad, God watches over people and
makes decisions directly with their
prayers and it is in this context that the
guardian angels are sent back and forth
as emissaries to aid in this task. Thus,
they are not prayed to directly, but the
angels are part of the workings of how
the prayer and response comes about.[7]

In the view of rabbi Adin Steinsaltz:

The nature of the angel is to be,

to a degree, as its name in
Hebrew signifies, a messenger,
to constitute a permanent
contact between our world of
action and the higher worlds.
An angel's missions go in two
directions: it may serve as an
emissary of God downward…
and it may also serve as the
one carries things upwards
from below... The angel cannot
reveal its true form to man,
whose being, senses and
instruments of perception
belong only to the world of
action — it continues to belong
to a different dimension even
when apprehended in one form
or another... The angel who is
sent to us from another world
does not always have a
significance or impact beyond
the normal laws of physical
nature. Indeed it often happens
 that the angel precisely reveals
itself in nature, in the ordinary
common-sense world of
causality.[8]

In Judaism, there are references to

angels with specific protective functions.
An example of this can be seen in the
birth protection rituals practiced among
others by Ashkenazi Jews in parts of
Alsace, Switzerland and Southern
Germany. Pregnant women and newborn
children would be given text amulets
bearing the names of the angels Senoi,
Sansenoi and Semangelo. These angels
were supposed to protect pregnant
women and newborn children from Lilith.
This can be traced back to the story of
Lilith, in which God sends three angels to
bring Lilith back to Adam. They are
unsuccessful in this task, but Lilith
admits to having been created to harm
children. She promises to spare children
who carry the name or likeness of the
three angels with them.[9]

Samael was identified as the guardian

angel and prince of Rome and the
archenemy of Israel. By the beginning of
Jewish culture in Europe, Samael had
been established as a representative of
Christianity, due to his identification with
Rome.[10][11]: 263
Christianity

A guardian angel in a 19th-century

print by Fridolin Leiber

New Testament

In the New Testament the concept of

guardian angel may be noted. Angels are
everywhere the intermediaries between
God and man; and Christ set a seal upon
the Old Testament teaching: "See that
you despise not one of these little ones:
for I say to you, that their angels in
heaven always see the face of my Father
who is in heaven." (Matthew 18:10).
Guardian angels work both for single
persons and for communities of people.
Revelation 2:1–29 (https://www.biblegat
eway.com/passage/?search=Revelation+
2:1%E2%80%9329&version=nkjv) and
Revelation 3:1–22 (https://www.biblegat
eway.com/passage/?search=Revelation+
3:1%E2%80%9322&version=nkjv) refers
of the angels of the seven churches of
Asia who work in the role of their
guardians.[12]
Roman Catholic Church

Guarding angel on a c. 100-year-

old tankard

According to Saint Jerome, the concept

of guardian angels is in the "mind of the
Church". He stated: "how great the dignity
of the soul, since each one has from his
birth an angel commissioned to guard
it".[3]

The first Christian theologian to outline a

specific scheme for guardian angels was
Honorius of Autun in the 12th century. He
said that every soul was assigned a
guardian angel the moment it was put
into a body. Scholastic theologians
augmented and ordered the taxonomy of
angelic guardians. Thomas Aquinas
agreed with Honorius and believed that it
was the lowest order of angels who
served as guardians, and his view was
most successful in popular thought, but
Duns Scotus said that any angel is bound
by duty and obedience to the Divine
Authority to accept the mission to which
that angel is assigned. In the 15th
century, the Feast of the Guardian Angels
was added to the official calendar of
Catholic holidays.
In his March 31, 1997 Regina Caeli
address, Pope John Paul II referred to the
concept of guardian angels and
concluded the address with the
statement: "Let us invoke the Queen of
angels and saints, that she may grant us,
supported by our guardian angels, to be
authentic witnesses to the Lord's paschal
mystery".[13]

In his 2014 homily for the Feast of Holy

Guardian Angels, October 2, Pope Francis
told those gathered for daily Mass to be
like children who pay attention to their
"traveling companion". "No one journeys
alone and no one should think that they
are alone", the Pope said.[14] During the
Morning Meditation in the chapel of
Santa Marta, the Pope noted that
oftentimes, we have the feeling that "I
should do this, this is not right, be
careful." This, he said, "is the voice of" our
guardian angel.[15] "According to Church
tradition we all have an angel with us,
who guards us..." The Pope instructed
each, "Do not rebel, follow his advice!"
The Pope urged that this "doctrine on the
angels" not be considered "a little
imaginative". It is rather one of "truth". It
is "what Jesus, what God said: 'I send an
angel before you, to guard you, to
accompany you on the way, so you will
not make a mistake'".[15]
Pope Francis concluded with a series of
questions so that each one can examine
their own conscience: "How is my
relationship with my guardian angel? Do I
listen to him? Do I bid him good day in
the morning? Do I tell him: 'guard me
while I sleep?' Do I speak with him? Do I
ask his advice? ...Each one of us can do
so in order to evaluate “the relationship
with this angel that the Lord has sent to
guard me and to accompany me on the
path, and who always beholds the face of
the Father who is in heaven."[16]
 The celebration of the Guardian
Angel at Fondachelli-Fantina on
second Sunday of July, Sicily

There was an old Irish custom that

suggested including in bedtime prayers a
request for the Blessed Mother to tell one
the name of their guardian angel, and
supposedly within a few days one would
"know" the name by which they could
address their angel. An old Dominican
tradition encouraged each novice to give
a name to their guardian angel so that
they could speak to him by name and
thus feel closer and more friendly with
him.[17] The Congregation for Divine
Worship and Discipline of the
Sacraments discourages assigning
names to angels beyond those revealed
in scripture: Michael, Gabriel, and
Raphael.[18]

In Cardinal Newman's 1865 poem The

Dream of Gerontius, the departed soul is
met by his guardian angel.[19]
Angels as guardians

Guardian angel, German postcard,

1900

According to Aquinas, "On this road man

is threatened by many dangers both from
within and without, and therefore as
guardians are appointed for men who
have to pass by an unsafe road, so an
angel is assigned to each man as long as
he is a wayfarer." By means of an angel,
God is said to introduce images and
suggestions leading a person to do what
is right.[20]

Saints and their angels

Father Giovangiuseppe Califano

recounted how, one day, a newly
appointed bishop confessed to Pope
John XXIII "that he could not sleep at
night due to an anxiety which was
caused by the responsibility of his office".
"The pope told him, ‘You know, I also
thought the same when I was elected
pope. But one day, I dreamed about my
guardian angel, and it told me not to take
everything so seriously.’"[21] Pope John
attributed the idea of calling Second
Vatican Council to an inspiration from his
guardian angel.[22]

Saint Gemma Galgani, a Roman Catholic

mystic, stated that she had interacted
with and spoken with her guardian
angel.[23] Saint Pio of Pietrelcina was
known to instruct his parishioners to
send him their guardian angel to
communicate a trouble or issue to him
when they could not travel to get to him
or another urgency existed.[24]

Anglican Communion

Of the Intercession and Invocation of

Angels and Saints, printed in the Library
of Anglo-Catholic Theology, held that
"many learned Protestants think it
probable that each of the faithful, at
least, has a guardian angel. It seems
certainly proved by Scripture. Zanchius
says that all the Fathers held this
opinion".[25] Building upon sacred
scripture and the teachings of the Church
Fathers, Richard Montagu, the Anglican
Bishop of Norwich in the 17th century,
stated that "It is an opinion received, and
hath been long, that if not every man,
each son of Adam, yet sure each
Christian man regenerate by water and
the Holy Ghost, at least from the day of
his regeneration and new birth unto God,
if not from the time of his coming into
the world, hath by God's appointment and
assignation an Angel Guardian to attend
upon him at all assayes, in all his ways, at
his going forth, at his coming home".[26]

Eastern Orthodox Church

Sergei Bulgakov writes that the Eastern

Orthodox Church teaches that:

each man has a guardian angel

who stands before the face of
the Lord. This guardian angel
is not only a friend and a
protector, who preserves from
evil and who sends good
thought; the image of God is
reflected in the creature—
angels and men—in such a way
that angels are celestial
prototypes of men. Guardian
angels are especially our
spiritual kin. Scripture testified
that the guardianship and
direction of the elements, of
places, of peoples, of societies,
are confided to the guardian
angels of the cosmos, whose
very substance adds something
of harmony to the elements
they watch over.[27]
As such, before the Eastern Orthodox
liturgy of the Communion of the Faithful,
a prayer asks "For an angel of peace, a
faithful guide, a guardian of our souls
and bodies, let us entreat the Lord.
Amen."[28]

Lutheran Church

The Morning Prayer and Evening Prayer

found in Martin Luther's Small Catechism
include the supplication "Let your holy
angel be with me, that the evil foe may
have no power over me".[29] Donald
Schneider, a Lutheran priest, states that
Martin Luther may have based these
prayers on Psalm 91, which includes a
verse stating “For [God] will command
his angels concerning you to guard you in
all your ways. On their hands they will
bear you up, lest you strike your foot
against a stone”.[30]

Methodist Church

John W. Hanner, a Methodist minister

and theologian, wrote on the topic of
guardian angels in his Angelic Study,
stating that:

Perhaps every Christian has a

guardian angel. It may be that
there is one angel to every
Christian, or a score of them;
or one may have charge of a
score of Christians. Some of the
ancient fathers believed that
every city had a guardian
angel, while others assigned
one to every house and every
man. None of us know how
much we are indebted to
angels for our deliverance
from imminent peril, disease,
and malicious plots of men and
devils. Where the pious die,
angels are to carry the soul to
heaven, though it be a soul of a
Lazarus."[31]
In May and June 1743, Methodists
experienced persecution in Wednesbury
and Walsall and the founder of the
Methodist Church, John Wesley, was
threatened with death by a mob who
dragged him in the rain; however, "Wesley
escaped unharmed" and he "believed that
he had been protected by his guardian
angel".[32]
Reformed and Presbyterian
Churches

18th century rendition of a

guardian angel

In Reformed Dogmatics, Heinrich Heppe

states that some Reformed theologians
espoused the view of guardian angels,
including Bucan, who taught:

That as a rule to each elect

person a certain particular
good angel is appointed by God
to guard him, may be gathered
from Christ's words, Mt. 18. 10,
where it is said 'Their angels
do continually behold the face
of my Father.' Also from Ac.
12.15 where the believers who
had assembled in Mark's house
said of Peter knocking at the
door, 'It is his angel'. These
believers were speaking
according to the opinion
received among the people of
God."[33]
Islam
There is a similar Islamic belief in the
Mu'aqqibat. According to many Muslims,
each person has two guardian angels, in
front of and behind him, while the two
recorders are located to the right and
left.[34][35]

Renaissance magic

Christian Kabbalah

The idea of a Holy Guardian Angel is

central to the book The Book of the
Sacred Magic of Abramelin the Mage by
Abraham of Worms, a German Christian
Cabalist who wrote the book on
ceremonial magic during the 15th
century and which was later translated
by Samuel Liddell MacGregor Mathers, a
co-founder of the Hermetic Order of the
Golden Dawn. He elaborated on this
earlier work, giving it extensive magical
notes. In Mathers' publication of The
Book of the Sacred Magic of Abramelin
the Mage, he writes:

If thou shalt perfectly observe

these rules, all the following
Symbols and an infinitude of
others will be granted unto
thee by thy Holy Guardian
 Angel; thou thus living for the
Honour and Glory of the True
and only God, for thine own
good, and that of thy
neighbour. Let the Fear of God
be ever before the eyes and the
heart of him who shall possess
this Divine Wisdom and Sacred
Magic.[36]

Enochian magic

The Enochian system of 16th-century

occultist John Dee discusses the
guardian angel. In this dialog between
Dee and the angel Jubanladace on p. 18,
Cotton Appendix XLVI 1, the angel says
the following:

Dee: If I should not offend you,

I would gladly know of what
order you are or how your
state is in respect of Michael,
Gabriel, Raphael or Uriel.

Jubanladace: Unto men,

according unto their deserts,
and the first excellency of their
soul, God hath appointed a
good Governor or Angel, from
among the orders of those that
are blessed. For every soul that
is good, is not of one and the
self same dignification.
Therefore according to his
excellency we are appointed as
Ministers from that order,
whereunto his excellency
accordeth: to the intent that he
may be brought, at last, to
supply those places which were
glorified by a former: and also
to the intent, that the Prince of
darkness might be
counterposed in God's
justice.[a]
Thelema
Having studied The Book of Abramelin
during his time with the Golden Dawn,
author and occultist Aleister Crowley
adapted the concept of the Holy
Guardian Angel from Renaissance magic
(see above) and made it central to the
philosophy and practices of Thelema,
popularizing it in the process.

In his earlier writings, Crowley states that

the Holy Guardian Angel is the "silent
self", the equivalent of the Genius of the
Hermetic Order of the Golden Dawn, the
Augoeides of Iamblichus, the Ātman of
Hinduism, and the Daimon of the ancient
Greeks.[37] In his late sixties, when
composing Magick Without Tears, he
states that the Holy Guardian Angel is
not one's self, but rather a discrete and
independent being, who may have been
previously human.[38]

Methods of contact

Within the system of Aleister Crowley's

magical Order A∴A∴, one of the two most
important goals is to consciously
connect with one's Holy Guardian Angel,
representative of one's truest divine
nature: a process termed "Knowledge
and Conversation".
It should never be forgotten for
a single moment that the
central and essential work of
the Magician is the attainment
of the Knowledge and
Conversation of the Holy
Guardian Angel. Once he has
achieved this he must of course
be left entirely in the hands of
that Angel, who can be
invariably and inevitably relied
upon to lead him to the further
great step—crossing of the
Abyss and the attainment of
 the grade of Master of the
Temple.[39]

Crowley suggested that the Abramelin

procedure was not the only way to
achieve success in this endeavour:

It is impossible to lay down

precise rules by which a man
may attain to the knowledge
and conversation of His Holy
Guardian Angel; for that is the
particular secret of each one of
us; a secret not to be told or
even divined by any other,
whatever his grade. It is the
 Holy of Holies, whereof each
man is his own High Priest,
and none knoweth the Name of
his brother's God, or the Rite
that invokes Him.[40]

Since the operation described in

Abramelin is complex and requires time
and resources not available to many
people, Crowley wanted to provide a
more accessible method. While at the
Abbey of Thelema in Italy, he wrote Liber
Samekh[41] based on the Bornless Ritual,
a ritual designed as an example of how
one may attain the knowledge and
conversation with one's Holy Guardian
Angel. In his notes to this ritual, Crowley
sums up the key to success: "INVOKE
OFTEN."[41]

Crowley also explains, in more detail, the

general mystical process of the ritual:

The Adept will be free to

concentrate his deepest self,
that part of him which
unconsciously orders his true
Will, upon the realization of
his Holy Guardian Angel. The
absence of his bodily, mental
and astral consciousness is
indeed cardinal to success, for
it is their usurpation of his
attention which has made him
deaf to his Soul, and his
preoccupation with their
affairs that has prevented him
from perceiving that Soul.

The effect of the Ritual has

been:

1. to keep them so busy with

their own work that they
cease to distract him;
2. to separate them so
completely that his soul is
stripped of its sheaths;
3. to arouse in him an
enthusiasm so intense as
to intoxicate and
anaesthetize him, that he
may not feel and resent
the agony of this spiritual
vivisection, just as bashful
lovers get drunk on the
wedding night, in order to
brazen out the intensity of
shame which so
mysteriously coexists with
their desire;
4. to concentrate the
necessary spiritual forces
 from every element, and
fling them simultaneously
into the aspiration
towards the Holy
Guardian Angel; and
5. to attract the Angel by the
vibration of the magical
voice which invokes Him.

The method of the Ritual is

thus manifold.[41]

Another detailed description of the

general operation is given in The Vision
and the Voice in the eighth Aethyr and is
also described in Liber 8.[42]
Literary usage

Statue of a guardian angel in

Memmelsdorf, Germany

Guardian angels were often considered

to be matched by a personal demon who
countered the angel's efforts, especially
in popular medieval drama such as
morality plays like the 15th-century The
Castle of Perseverance. In Christopher
Marlowe's play The Tragical History of
Doctor Faustus, c. 1592, Faustus has a
"Good Angel" and "Bad Angel" who offer
competing advice (Act 2, scene 1,
etc.).[43]

Guardian angels appear in literary works

of the medieval and Renaissance
periods. Later the Anglican English
physician and philosopher Sir Thomas
Browne (1605–1682), stated his belief in
Religio Medici (part 1, paragraph 33):

Therefore for Spirits I am so

farre from denying their
existence, that I could easily
beleeve, that not onely whole
Countries, but particular
persons have their Tutelary,
and Guardian Angels: It is not
 a new opinion of the Church of
Rome, but an old one of
Pythagoras and Plato; there is
no heresie in it, and if not
manifestly defin'd in Scripture,
yet is it an opinion of a good
and wholesome use in the
course and actions of a mans
life, and would serve as an
Hypothesis to salve many
doubts, whereof common
Philosophy affordeth no
solution:[44]

By the 19th century, the guardian angel

was no longer viewed in Anglophone
lands as an intercessory figure, but rather
as a force protecting the believer from
performing sin. A parody appears in Lord
Byron's 1819 poem Don Juan: "Her
guardian angel had given up his garrison"
(Canto I, xvii).

Author A.L. Mengel's 2016 novel War

Angel explores the mystery surrounding
guardian angels.

In popular culture
Clarence Odbody, the guardian angel in
the 1946 film It's a Wonderful Life and
the 1990 film Clarence, "earned his
wings" through bringing awareness
 that life was worth living to the 1946
film's protagonist, George Bailey.[45]
Teen Angel, Frenchy's guardian angel
in the 1978 film Grease, who advises
her to return to high school in the song
"Beauty School Dropout".

See also
Peter J. Carroll
Consciousness
Guardian Angel of Portugal
List of angels in theology
Patron saint
Qareen
Recording angel
 C. F. Russell
National god
Shoulder angel
Territorial spirit
Third Man factor

Notes
a. Now in various collections of the British
Library. See especially Sloane MSS 3188,
3189 and 3191, and Cotton Appendix
XLVI. All the above are available in digital
scans at : "Enochian Manuscripts Online"
(https://web.archive.org/web/201112300
10212/http://www.themagickalreview.or
g/enochian/mss/) . Archived from the
original (http://www.themagickalreview.or
 g/enochian/mss/) on 2011-12-30.
Retrieved 2012-01-05.

References

Citations

1. Yasna 26.4, 55.1

2. Bundahišn 6.3, Zatspram 5.2
3. "CATHOLIC ENCYCLOPEDIA: Guardian
Angels" (http://www.newadvent.org/cathe
n/07049c.htm) . www.newadvent.org.
Archived (https://web.archive.org/web/20
160303201422/http://www.newadvent.or
g/cathen/07049c.htm) from the original
on 2016-03-03.
4. "The Book of Daniel, Chapter 10" (http://w
ww.chabad.org/library/bible_cdo/aid/164
93/showrashi/true/jewish/Chapter-10.ht
m) . Tanach with Rashi. Chabad.org and
Judaica Press. Archived (https://web.arch
ive.org/web/20121025121144/http://ww
w.chabad.org/library/bible_cdo/aid/1649
3/showrashi/true/jewish/Chapter-10.ht
m) from the original on 25 October 2012.
Retrieved 16 May 2012.

5. Schwartz, Howard (1 October 1994).

Gabriel's Palace: Jewish Mystical Tales (h
ttps://books.google.com/books?id=jglAD
PMFr8IC&q=lailah&pg=PA286) . OUP
USA. ISBN 9780195093889 – via Google
Books.
6. Leo Trepp: A History of the Jewish
Experience. p. 55, Zarathushtra.com (htt
p://www.zarathushtra.com/z/article/influ
enc.htm) Archived (https://web.archive.o
rg/web/20091228054450/http://www.zar
athushtra.com/z/article/influenc.htm)
2009-12-28 at the Wayback Machine

7. "Do we believe in guardian angels?" (htt

p://www.chabad.org/library/article_cdo/ai
d/678751/jewish/Do-we-believe-in-guardi
an-angels.htm) . Chabad.org Ask the
Rabbi. Archived (https://web.archive.org/
web/20120816000514/http://www.chaba
d.org/library/article_cdo/aid/678751/jewi
sh/Do-we-believe-in-guardian-angels.ht
m) from the original on 16 August 2012.
Retrieved 16 May 2012.
 8. The Thirteen Petalled Rose: A Discourse
On The Essence Of Jewish Existence And
Belief, Basic Books (1985), Page 9, 13, 15

9. Lubrich, Naomi, ed. (2022). Birth Culture:

Jewish Artifacts from Rural Switzerland
and Environs (in English and German).
Basel: Schwabe Verlag.
ISBN 9783796546075.

10. Gross, Abraham (1995). Iberian Jewry

from Twilight to Dawn: The World of Rabbi
Abraham Saba. Leiden, Netherlands: Brill
Publishers. p. 133. ISBN 978-
9004100534.

11. Ivry, Elliot R. Wolfson. [1998] 2013.

Perspectives on Jewish Thought.
Routledge. ISBN 978-1136650123.
12. "Revelation 1:20" (https://biblehub.com/c
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13. "Regina Caeli, 31 March 1997 - John Paul

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20. Lovasik SVD, Lawrence. Friendship With

the Angels, Tarentum, Pennsylvania
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23. Rudolph M. Bell, 2003 The Voices of

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Authorities and by all means, whoever
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27. Bulgakov, Sergiĭ (1988). The Orthodox

Church. St Vladimir's Seminary Press.
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28. Guiley, Rosemary (2004). The

Encyclopedia of Angels. Infobase
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30. Schneider, Donald (1 October 2013). "Of

Guardian Angels". Faith Lutheran Church.
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{{cite web}}: Missing or empty
|url= (help)
31. Hanner (1858), p. 77.
32. Wigger (2009), p. 25.
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English Translation" (https://web.archive.o
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se-11/) on 2018-01-26. Retrieved
2018-01-26. " ‫َلُه ُم َع ِّق َب اٌت ِم ْن َب ْي ِن َي َد ْي ِه َو ِم ْن َخ ْلِف ِه‬
‫اَل‬
‫َي ْح َف ُظ وَن ُه ِم ْن َأ ْم ِر اِهَّلل ۗ ِإ َّن اَهَّلل ُي َغ ِّي ُر َم ا ِب َق ْو ٍم َح َّت ٰى‬
‫ُي َغ ِّي ُر وا َم ا ِب َأ ْنُف ِس ِه ْم ۗ َو ِإ َذ ا َأ َر اَد اُهَّلل ِب َق ْو ٍم ُس وًء ا َف اَل َم َر َّد‬
‫ا‬ ‫َو‬ ‫ْن‬ ‫ِم‬ ‫ِنِه‬ ‫و‬ ‫ُد‬ ‫ْن‬ ‫ِم‬ ‫ْم‬ ‫ُه‬‫"َلُه ۚ َو َم ا َل‬
‫ٍل‬
36. Mathers (2004), p. .
37. Grant (2010).
38. Crowley (1982), p. .
39. Crowley (1982), ch. 83.
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43. Mullan (2010).
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Further reading
Bellarmine, Robert (1902). "First
Sunday: Angel Guardians" (https://en.
wikisource.org/wiki/Sermons_from_th
e_Latins/Sermon_18) . Sermons from
the Latins. Benziger Brothers.

Corrias, A. (2013). "From Daemonic

Reason to Daemonic Imagination:
Plotinus and Marsilio Ficino on the
Soul's Tutelary Spirit". British Journal
for the History of Philosophy. 21 (3):
 443–462.
doi:10.1080/09608788.2013.771608
(https://doi.org/10.1080%2F09608788.
2013.771608) . S2CID 170479884 (htt
ps://api.semanticscholar.org/CorpusI
D:170479884) .
Nickell, Joe (May 14, 2012). "On a Wing
and a Prayer: The Search for Guardian
Angels" (http://www.csicop.org/sb/sho
w/on_a_wing_and_a_prayer_the_searc
h_for_guardian_angels) . Skeptical
Briefs. 21 (3). Retrieved 2022-12-05 –
via Csicop.org.

External links
Media related to Guardian angels at
Wikimedia Commons
Retrieved from
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title=Guardian_angel&oldid=1171914585"

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