07 November 2026
St Willehad, Confessor, Bishop of Bremen and Apostle of Saxony
WILLEHAD was an Englishman, a native of the kingdom of Northum berland, and was educated from his infancy in learning and piety. The austerity of his life, his humility, the readiness of his obedience, and his constant attendance on prayer, engaged his bishop to promote him to the dignity of the priesthood. The great spiritual conquests which many of his countrymen had made to Christ, with St. Willibrord in Friesland, and St. Boniface in Germany, seemed a reproach to him, and he desired to carry the saving knowledge of the true God to some of those barbarous nations which remained still in the darkness of idolatry and in the shades of death. King Alchred favored his resolution, and the bishops and other pious persons unanimously approved of his zeal; whereupon he was allowed to follow the divine call. He landed in Friesland, and being desirous to preach in the first place to those nations which had the least acquaintance with our holy faith, about the year 772, began his mission at Dockum, in West Friesland, the place near which St. Boniface and his companions had received the crown of martyrdom in 754. The blood of the martyr contributed powerfully to soften the hearts and open the eyes of the barbarians, and disposed them to receive the faith. Saint Willehad prayed with many tears upon the spot which had been watered with the blood of the holy victims of faith, earnestly desiring to attain to the like happiness, and begging of God the salvation of those who continued obstinate in their infidelity. His prayers in their favor were heard. The infidels willingly listened to his instructions, and he baptized an incredible multitude. His stay about Dockum was not very long; and, crossing the Lavinca or Issel, he made his way through the country, now called Over-Issel, and several other parts. At a village called Humark, the inhabitants, who were all idolaters, cast lots whether he and his companions should be put to death; but Providence determined the lots, which the people foolishly imagined to be directed by the powers they worshipped, for the preservation of the holy missionaries. Having escaped out of their hands, our saint preached in the country then called Trentonia, or Drentia, and many were initiated by him in the holy mysteries. But some of his disciples proceeding to demolish the places dedicated to the practice of superstition and idolatry, the pagans were so incensed that they resolved to massacre the saint and his colleagues, and one of them directed his sword to his neck, with such force as must have cut off his head if Providence had not diverted the stroke; but St. Anscharius assures us that it was entirely broken by cutting a string about the saint’s neck, at which hung a case of relics, which he always carried with him. This deliverance surprised the idolaters, and struck them with a profound veneration for the servant of God.
The saint thence proceeded into Wigmore, the country where Bremen now stands, and was the first missionary who passed the Elbe. The Saxons at that time had spread themselves from the Oder to the Rhine and the Germanic ocean, occupying the greatest part of the northern provinces of Germany Though divided into several cantons or tribes, which were distinct governments, they all followed the same rites and customs, and, in case of a general war, united under one commander. St. Willehad preached in this country seven years, till the great rebellion of the Saxons against Charlemagne broke out, in 782. They had made inroads upon his territories, and had been compelled to pay him a tribute in 772; in which war he destroyed the famous idol Irmensul, with its rich temple, in the for tress called Ebresburg, which some place near the Weser, others not far from Ratisbon.* In 774, Charlemagne was busy against the Lombards in Italy, which occasion the Saxons took to revolt; but, being defeated by him, obtained their pardon in 776. Though Desiderius, the last king of the Lombards, had been sent into France, where he probably died a monk, the duke of Benevento and other Lombard princes raised commotions in Italy, which Charlemagne quelled in four months, and returned to curb the Saxons, who had at that time again revolted. They renewed their homage to him in 777; only Witikind, a Westphalian Saxon, who had been at the head of this rebellion, fled into Denmark. In 780, the Saxons were again in arms, and again subdued. But, in 782, at the instigation of Witikind, they entered into a general conspiracy, and renewed hostilities with unparalleled rage and cruelty, raising a dreadful persecution against all the teachers of the Christian religion, and putting to death all the missionaries that fell into their hands. Several suffered martyrdom on this occasion, among whom was one named Folcard, a priest, with his companion, Emming; also Benjamin, Attrebanus, and Gerwal, with their companions. Saint Willehad, who had governed this whole mission seven years, escaped by sea into Friesland, and, while the tumult of the war rendered his missionary duties impossible, took an opportunity of going to Rome, and laying before pope Adrian the state of his mission. He was honorably received by the pope, and, with his apostolic blessing, made haste back to France, where, waiting the end of the war, he passed almost two years in the monastery of Epternac, in watching, fasting, study, and assiduous contemplation. He prayed often at the tomb of St. Willibrord. He also copied the epistles of St. Paul and some other books; and here he assembled his fellow-laborers, whom the war had dispersed.
In 785, duke Witikind being baptized,1 and peace restored in Saxony, St. Willehad returned to his province. Charlemagne, whose protection he implored, allowed him a dwelling in Wigmore, or the country between the Wescr and the Elbe: and, two years after, when the saint had founded many churches, that prince procured him to be ordained bishop of the Saxons, on the 15th of July, in 787. The saint fixed his see at Bremen, which city seems only to have been founded at that time, and was afterwards much enriched by its archbishops. St. Willehad having received the episcopal character, redoubled his zeal and his solicitude in preaching, baptizing, administering penance, and ordaining priests. His food was only bread, with honey, herbs, or apples; except that, when his health was much impaired, and he was afflicted with frequent distempers, pope Adrian commanded him to allow himself a little fish. Wine or any other intoxicating liquor he never touched, except the wine he took at the altar. Unless some very extraordinary impediment fell out, he never missed saying mass every day, and usually offered that adorable sacrifice with many tears. Holy reading and meditation were his favorite exercises: and he usually recited the whole psalter every day, and frequently two or three times a day, with wonderful alacrity and devotion. His cathedral church he built of wood, which his successor Willeroc rebuilt of stone. The saint consecrated it on the 1st of November, in honor of our Lord Jesus Christ, under the invocation of St. Peter the apostle. In his old age, and in a very weak state of health, he could never be induced to intermit his functions, and scarce to mitigate any of his austerities. If Vespasian used to say that an emperor, considering his great obligations and duties, ought to die standing, how much more justly ought a bishop to die in the field of battle with arms in his hands? When St. Willehad lay dying, one of his disciples said to him, weeping, “Forsake not so soon your tender flock, exposed to the fury of wolves.” The holy prelate answered, “Withhold me not from going to God. These sheep of mine I recommend to him who intrusted them to me, and whose mercy is able to protect them.” St. Willehad died in a village of Friesland, in his diocese, called Bleckensee, now Plexem; and his body was with great pomp conveyed to Bremen, and buried in his cathedral. He had labored in his missions thirty-five years, and been bishop two years, three months, and twenty-six days. On account of many miracles wrought at his tomb, St. Anscharius, his third successor at Bremen, and the first archbishop of Hamburgh, by the authority of the apostolic see enrolled him among the saints, and made a solemn translation of his relics. The see from St. Anscharius’s time remained united with that of Hamburgh: but the archbishops soon returned to reside at Bremen. See St. Willehad’s Life, compiled by St. Anscharius, fourth bishop of Bremen in Mabillon, Annal. Bened.1. 24, sec. 36, &c. And in Batavia Sacra, p. 85. Also Adam of Bremen, in his accurate history of the archbishops of Bremen, c. 1, p. 1.
The Four Crowned Brothers
From Fr Alban Butler's Lives of the Saints:
See Bosius and Ariught, in Rom Subterranea,1. 3, c. 8, Baronius, Annot. In Martyr. Thilem t. 5, Persee. de Diocl. art. 49. Their Acts are of no account.
A. D. 304.
FOUR brothers in the persecution of Dioclesian, employed in offices of trust and honor at Rome, were apprehended for declaring against the worship of idols, and whipped with scourges loaded with plummets of lead, till they expired in the hands of their tormentors. They were buried on the Lavican Way, three miles from Rome, and were at first called the Four Crowned Martyrs. Their names were, Severus, Severianus, Carpophorus, and Victorius. Pope Gregory the Great mentions an old church of the four crowned martyrs in Rome. Pope Leo IV., in 841, caused the church to be repaired, and the relics of these martyrs to be translated thither out of the cemetery on the Lavican Way. When this church had been consumed by fire, Paschal II. rebuilt it; upon which occasion the relics of these martyrs were discovered under the altar in two rich urns, the one of porphyry, the other of serpentine marble, deposited in a stone vault. The new altar was built upon the same spot; and these relics were again (bound in the same situation under Paul V. This church is an ancient title of a cardinal-priest Five other martyrs, called Claudius, Nicostratus, Symphorianus, Castorius, and Simplicius. who had suffered in the same persecution, were buried in the same cemetery. Their precious remains were translated by Leo IV. into the same church, and are likewise, honored there to this day. These martyrs are named in the Martyrology of Bede and others. These five are said to have been put to death, because, being carvers by profession, they refused to make idols.
The rage of tyrants, who were masters of the world, spread the faith which they vainly endeavored, by fighting against heaven, to extinguish. The martyrs, who died for it, sealed it with their blood, and gave a testimony to Jesus Christ, which was, of all others, the strongest and most persuasive. Other Christians, who fled, became the apostles of the countries whither they went. Whence St. Austin compares them to torches, which; if you attempt to put them out by shaking them, are kindled, and flame so much the more. The martyrs, by the meekness and fervor of their lives, and their constancy in resisting evil to death, converted an infidel world, and disarmed the obstinacy of the most implacable enemies of the truth. But what judgments must await those Christians who, by the scandal of their sloth and worldly spirit, dishonor their religion, blaspheme Christ, withdraw even the faithful from the practice of the gospel, and tempt a Christian world to turn infidel?
Collect of St Willehad of Bremen, Bishop & Confessor ~ Indulgenced on the Saint's Feast (See Note)
According to the Apostolic Penitentiary, a partial indulgence is granted to those who, on the feast of any Saint, recite in his honour the oration of the Missal or any other approved by legitimate Authority.
V. O Lord, hear my prayer.
Let us pray.
O Lord, we beseech Thee, hear the prayers which we offer Thee on the solemnity of Blessed Willehad, Thy Bishop & Confessor and by the interceding merits of him who worthily attained to serve Thee, absolve us from all our sins.
Collect of the Four Crowned Martyrs ~ Indulgenced on the Saints' Feast
V. O Lord, hear my prayer.
Let us pray.
Grant, we beseech Thee, O Almighty God, that we who know Thy glorious witnesses to have been in their testifying leal toward Thee, may feel, now that they are with Thee, that they are in their prayers pitiful towards us.
A Response to Prof. de Mattei on the Summorum Pontificum Pilgrimage and the Role of Bishop Schneider
When I shared the original article by Prof. de Mattei, I said that I didn't agree with his view of +Schneider's role. I'm glad I'm not the only one.
From Rorate Cæli
By Stuart Chessman
Denethor & the Tragedy of Despair
Denethor II, last Steward of Gondor, is one of the most tragic figures in the entire Tolkien trilogy, dying by suicide whilst attempting to burn his own son.
From The Imaginative Conservative
By Nathaniel Urban
My heart breaks for Tolkien’s Denethor, whose life ended unnecessarily, as bitterness, anger, and hopelessness in the face of evil consumed him. Let our prayer be that, even as we observe the darkness at the doorstep of Western Civilization, we imaginative conservatives stand at our posts and look to the Heavenly Father as our protector.
Conservatives cannot believe the West is lost. It is deplorable to do so. We believe in the Good, True, and Beautiful and the ultimate triumph of good over evil. Despair is out of the question. In The Lord of the Rings: The Return of the King, Denethor, the last steward of Gondor, manifests despair and his life ends tragically. We should, instead, admire the qualities of the common Gondorian soldiers and the Christ-like wizard, Gandalf, that are projected in tandem with the end of Denethor’s life.
Denethor was the last ruling steward of Gondor, the greatest realm of Men in the Third Age of Middle-Earth. A noble line of kings ruled Gondor until its governance passed into the hands of the stewards after decades of internal conflict and wars against the Dark Lord, Sauron, and the black land of Mordor. As Gandalf observed, “The rule of Gondor was given over to lesser men.” During the War of the Ring, Sauron’s armies arrived at Gondor’s capital, Minas Tirith, and Denethor believed his defeat was inevitable. His wife died young, his heir died terribly, and his youngest son, Faramir, was returned to him near death. Denethor’s stewardship and bloodline hung on a knife’s edge.
The Fortress of Mont Saint-Michel in northern France inspired Minas Tirith’s design in Peter Jackson’s film edition. J.R.R. Tolkien’s description of Minas Tirith reads, “For the fashion of Minas Tirith was such that it was built on seven levels, each delved into the hill, and about each was set a wall, and in each wall was a gate.” The roads rounded their way to the citadel at its peak. The city itself was but a sliver of Men’s greatness that once existed in Middle-Earth. Its grandness embodied a time unknown to the Third Age, almost something closer to lore than history. As beautiful and awe-inspiring as the city was, carved majestically into the mountainside, Mordor’s shadow grew stronger, and the race of Men became weaker.
Denethor’s demise began when he secretly used a Palantir (seeing stone) to investigate Sauron’s strength as it grew. Think of a Palantir as a crystal ball: an object used to see the future. Sauron controlled the Palantir and flamed the fire of despair growing in Denethor. Mordor’s strength outmatched Gondor’s, at least that is how Denethor perceived it. Sauron omitted specific details and deceived Denethor. (This is your friendly conservative’s reminder to leave the future in God’s hands and put your faith and trust in His divine plan, else you risk meddling with knowledge you are not meant to understand, exposing yourself to forces out of your control.)
In the film, Denethor saw the Enemy’s armies approaching Minas Tirith and shouted to the Gondorian soldiers, “Abandon your posts! Flee, flee for your lives!” He turned around and Gandalf knocked him unconscious and lead the city’s defenses. It is a comedic moment that quickly shifts to scenes of stoic, courageous men preparing for the oncoming siege.
Sauron the Deceiver and his armies wielded death, decay, and destruction with all cruelty and malice. The soldiers of Gondor were outnumbered, evidently, yet they stood to their posts. The battle of Minas Tirth began, and Gandalf shouted, “Send these foul beasts to the abyss!” Volleys descended on the intruders. Brave soldiers rushed to the outer wall. Tolkien described the Gondorians as “tall, pale-skinned, with dark hair, shining grey eyes, and proud faces. They were a proud and noble people, valiant in the face of hardship.” Denethor, however, awoke and retreated into the citadel high atop the city.
Minas Tirith’s gate was breached as Denethor stood on a funeral pyre dumping oil over himself and Faramir. With the gates broken and Denethor’s stewardship nearly finished, he prepared to end his life and Faramir’s. The pyre was lit, but Gandalf charged up to it and saved Faramir as the fire engulfed Denethor. Reinforcements arrived and saved Minas Tirith before the city was overrun.
My heart breaks for Denethor; here was a man that nearly lost his whole family. Every man has his breaking point, truly, and Denethor reached his standing on that pyre. Loss is unbearable at times, and Denethor felt that Gondor and the race of Men were doomed. But Gandalf had zero tolerance for such defeatism.
Prior to the battle of Minas Tirith, Gandalf arrived, hailing Denethor and bringing ill news of the oncoming attack. Denethor’s role and title required recognition, and Gandalf offered it to him, but the Enemy was on Gondor’s doorstep. Action was critical. Denethor had already provisioned Gondor for a siege and sent the women and children away. He even sent for aid from the nearby kingdom of Rohan. Denethor, however, was so overcome with grief at the death of his heir and overwhelmed by the strength of Mordor that he accepted his doom. Gandalf understood Denethor’s lament and offered his grace and sympathies. But grief would not stop Mordor’s advancing armies. Denethor needed to stand and fight. The race of Men would play a major part in the restoration of the world.
But Denethor’s spirit was broken. His path was madness. Neither reason nor honor would restore his sanity. Gandalf would have referred to him as a pusillanimous man or a man without a chest. Gondor’s rule was in the hands of the least of lesser men. Any shred of magnanimity ceased. It was, perhaps, due to divine intervention that Gandalf was present. Inaction was unacceptable. Minas Tirith was under attack. Chests swelled as Gandalf rode gallantly to the main gate. The city was besieged, but it was not lost, and despair left only a tragic legacy.
Even as we grieve the losses of our own loved ones, observe the might of the darkness at our doorstep, and decry the assaults upon Western Civilization, we cannot give in to despair. If Denethor’s life did not end as it did, he would have witnessed the reestablishment of Gondor’s throne, his son healed and married, and evil vanquished against innumerable odds. Instead, Denethor’s life ended unnecessarily, as bitterness, anger, and hopelessness consumed him. Our hope, and prayer, is that we imaginative conservatives will stand at our posts and look to the Heavenly Father as our protector.
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The featured image, uploaded by HortSens, is an oil painting portrait of Denethor as from the books, Lord of the Rings. This file is licensed under the Creative CommonsAttribution-Share Alike 4.0 International license, courtesy of Wikimedia Commons.
Bishop Challoner's Meditations ~ November 8th
ONE THING IS NECESSARY. LUKE X. 42
Consider first, O my soul, and open thy eyes to the great light of this divine sentence of thy Saviour: 'One thing is necessary.' It will be of infinite service to thee to dispel the darkness and mists that encompass thee on all sides, and to direct all thy steps to the sovereign truth, to the sovereign good. Alas! what a multiplicity of cares and concerns about empty vanities and worldly toys, is apt to take up our whole mind and heart. What a variety of amusements distract our thoughts! In what a dissipation do we generally live! How little is there of God in our daily conversation! How few of our words or actions are referred to him! Oh! 'tis too true that we let everything else take the place of that only business for which we came into this world! And yet all this other variety and multiplicity which employs all our thoughts, words, and actions, is just nothing at all to our purpose, whereas upon that one business our all depends for all eternity.
Consider 2ndly, what this one thing necessary is, that is here recommended by our Lord. Doubtless, 'tis nothing else but the dedicating ourselves to the love and service of our God, in order to the securing the eternal salvation of our souls. O! 'vanity of vanities, and all is vanity, but the loving of God, and the serving him alone.' - Kempis. Yes, my soul this is our only business, this is the business for which alone we came into this world; nothing else deserves to be called our business; whatever our employment or calling be in the world, it must be ever subordinate to this great business; all our thoughts, words, and deeds, should ever tend to God, and to our eternal salvation. Whatever takes us off from attending to this great business is hurtful, it is pernicious to us; whatever has no tendency to this one thing necessary, is all quite idle and vain. O, 'what doth it profit a man if he gain the whole world, and lose his own soul?' Matt. xvi. 26.
Consider 3rdly, those words of our saviour, Matt. vi. 33, 'seek ye first the kingdom of God and his justice, and all these things shall be added unto you.' This kingdom of God, which we are here commanded to seek in the first place, is the kingdom of grace in our souls, 'tis the kingdom of divine love this kingdom of God is within us, Luke xvii. 21. It must be established in our own interior. This justice of God is that by which he makes us just indeed, through the merits of the blood of his Son Jesus Christ the just; `'tis the charity of God which is poured forth into our hearts, by the Holy Ghost, who is given to us,' Rom. v. 5. This kingdom of divine love, this justice and charity of God in our souls, we must continually aspire to; this must be the first and greatest object of our longing desires; this we must seek with all our power, for this we must always pray with all the fervour of our hearts. And as to all things else, as far as they are proper and necessary for us, our heavenly Father will not fail to furnish us with them. We have his divine word engaged for it.
Conclude to follow, in the practice of thy life, these divine lessons of light and truth, by considering henceforward the love and service of thy God, and the salvation of thy soul, as thy only business, and all other concerns, compared with this, as nothing to thee. O take care of this one thing necessary and all shall be will with thee, both for time and eternity.
8 November, Antonio, Cardinal Bacci: Meditations For Each Day
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The Advantages of Devotion to the Souls in Purgatory1. As Sacred Scripture says, it is a holy and wholesome thought to pray for the dead. (2 Mach. 12:46) Besides being profitable to them, however, it is profitable to ourselves. There are two reasons for this: (a) Devotion to the faithful departed reminds us that even venial sin, carelessness, and tepidity, will one day be punished with terrible severity. As a result, we are encouraged in our efforts to lead better lives. (b) In the second place, we know that the souls in Purgatory are holy and are already in the antechamber of Paradise, which they yearn to reach but from which they are kept far apart by the imperfections which they have still to purify. If we can help them by our prayers to enter Heaven even a little earlier than they had expected, they will certainly intercede for us with God at all times and especially at the moment of death. In their gratitude they will implore for us all the graces of which we stand in need. "Whatever we do for the departed souls," says St. Ambrose, "redounds to our own benefit; after death it will be restored to us with interest." While we are assisting our dear ones to ascend as soon as possible into the everlasting happiness of Heaven, it is comforting to know that one day their patronage will enable us to join them there.
2. The story is told of St. John of God that on one occasion when he was finding it difficult to provide for the crowds of sick people whom he had in his hospital, he went about the streets of Granada crying: "My dear brothers, give alms to yourselves." Many were astonished at these words, but the Saint explained that Jesus regards as done to Himself anything which we do for the poor and unfortunate, and that therefore He repays the generous giver handsomely. Since the souls in Purgatory are poor and needy, it is certain that whatever we do for them will redound to our own advantage.
St. Margaret of Cortona had a keen devotion to the faithful departed. It is related of her that when she was dying she saw a band of blessed spirits descending from above in order to escort her into Heaven. These were the countless souls whom her prayers had rescued from the pains of Purgatory. "If only everyone realised," the Cure d'Ars once said to a fellow-priest, "what great influence with God the holy souls in Purgatory possess, and the vast number of favours which we obtain through their intercession, they certainly would not be forgotten. Let us pray earnestly for them, and they will intercede strongly for us." "Whenever I wish to obtain some favour from our Heavenly Father," said St. Catherine of Bologne, "I have recourse to the souls in Purgatory. I beseech them to present my petition to the Divine Majesty in their name, and through their intercession my request is granted."
3. The example of the Saints should inspire us to practise great devotion to the souls in Purgatory. We should ask them to obtain for us everything which we need, but especially the graces necessary for our eternal salvation.
Byzantine Saints: The Synaxis of the Holy Archangel Michael and All the Bodiless Hosts
Eastern Rite ~ Feasts of 8 November AM 7534
A Feastday was established in November, the ninth month after March (with which the year began in ancient times) since there are Nine Ranks of Angels. The eighth day of the month was chosen for the Synaxis of all the Bodiless Powers of Heaven since the Day of the Dread Last Judgment is called the Eighth Day by the holy Fathers. After the end of this age (characterized by its seven days of Creation) will come the Eighth Day, and then “the Son of Man shall come in His Glory and all the holy Angels with Him” (Mt. 25:31).The Angelic Ranks are divided into three Hierarchies: highest, middle, and lowest.
The Highest Hierarchy includes: the Seraphim, Cherubim and Thrones.
The six-winged SERAPHIM (Flaming, Fiery) (Is 6:2) stand closest of all to the Most Holy Trinity. They blaze with love for God and kindle such love in others.
The many-eyed CHERUBIM (outpouring of wisdom, enlightenment) (Gen 3:24) stand before the Lord after the Seraphim. They are radiant with the light of knowledge of God, and knowledge of the mysteries of God. Through them wisdom is poured forth, and people’s minds are enlightened so they may know God and behold His glory.
The THRONES (Col 1:16) stand after the Cherubim, mysteriously and incomprehensibly bearing God through the grace given them for their service. They are ministers of God’s justice, giving to tribunals, kings, etc. the capacity for righteous judgment.
The Middle Angelic Hierarchy consists of three Ranks: Dominions, Powers, and Authorities:
DOMINIONS (Col 1:16) hold dominion over the angels subject to them. They instruct the earthly authorities, established by God, to rule wisely, and to govern their lands well. The Dominions teach us to subdue sinful impulses, to subject the flesh to the spirit, to master our will, and to conquer temptation.POWERS (1 Pet 3:22) fulfill the will of God without hesitation. They work great miracles and give the grace of wonderworking and clairvoyance to saints pleasing to God. The Powers assist people in fulfilling obediences. They also encourage them to be patient, and give them spiritual strength and fortitude.AUTHORITIES (1 Pet 3:22, Col 1:16) have authority over the devil. They protect people from demonic temptations, and prevent demons from harming people as they would wish. They also uphold ascetics and guard them, helping people in the struggle with evil thoughts.
The Lowest Hierarchy includes the three Ranks: Principalities, Archangels, and Angels:
PRINCIPALITIES (Col 1:16) have command over the lower angels, instructing them in the fulfilling of God’s commands. They watch over the world and protect lands, nations and peoples. Principalities instruct people to render proper honor to those in authority, as befits their station. They teach those in authority to use their position, not for personal glory and gain, but to honor God, and to spread word of Him, for the benefit of those under them.ARCHANGELS (1 Thess 4:16) are messengers of great and wondrous tidings. They reveal prophecies and the mysteries of the faith. They enlighten people to know and understand the will of God, they spread faith in God among the people, illuminating their minds with the light of the Holy Gospel.ANGELS (1 Pet 3:22) are in the lowest rank of the heavenly hierarchy, and closest to people. They reveal the lesser mysteries of God and His intentions, guiding people to virtuous and holy life. They support those who remain steadfast, and they raise up the fallen. They never abandon us and they are always prepared to help us, if we desire it.
All the Ranks of the Heavenly Powers are called angels, although each has its own name and position by virtue of their service. The Lord reveals His will to the highest ranks of the angels, and they in turn inform the others.
Over all the Nine Ranks, the Lord appointed the Holy Archangel Michael (his name in Hebrew means “who is like unto God”), the faithful servitor of God, as Chief Commander. He cast down from Heaven the arrogantly proud Lucifer and the other fallen spirits when they rebelled against God. Michael summoned the ranks of angels and cried out, “Let us attend! Let us stand aright before our Creator and do not consider doing what is displeasing unto God!”
According to Church Tradition, and in the church services to the Archangel Michael, he participated in many other Old Testament events.
During the Exodus of the Israelites from Egypt he went before them in the form of a pillar of cloud by day and a pillar of fire by night. Through him the power of the Lord was made manifest, annihilating the Egyptians and Pharaoh who were in pursuit of the Israelites. The Archangel Michael defended Israel in all its misfortunes.He appeared to Joshua Son of Navi and revealed the will of the Lord at the taking of Jericho (Josh 5:13-16). The power of the great Chief Commander of God was manifest in the annihilation of the 185,000 soldiers of the Assyrian emperor Sennacherib (4/2 Kings 19:35); also in the smiting of the impious leader Heliodorus (2 Macc. 3: 24-26); and in the protection of the Three Holy Youths: Ananias, Azarias and Misail, thrown into the fiery furnace for their refusal to worship an idol (Dan 3:22-25).Through the will of God, the Chief Commander Michael transported the Prophet Habbakuk (December 2) from Judea to Babylon, to give food to Daniel in the lions’ den (Dan. 14:33-37)
The Archangel Michael disputed with the devil over the body of the holy Prophet Moses (Jude 1:9).
The holy Archangel Michael showed his power when he miraculously saved a young man, cast into the sea by robbers with a stone about his neck on the shores of Mt Athos. This story is found in the Athonite Paterikon, and in the Life of Saint Neophytus of Docheiariou (November 9).From ancient times the Archangel Michael was famed for his miracles in 'Rus. In the Volokolamsk Paterikon is a narrative of Saint Paphnutius of Borov with an account of Tatar tax-gatherers concerning the miraculous saving of Novgorod the Great: “Therefore Great Novgorod was never taken by the Hagarenes... when... for our sins the godless Hagarene emperor Batu devoured and set the lands of the 'Rus aflame and came to Novgorod, and God and the Most Holy Theotokos shielded it with an appearance of Michael the Archangel, who forbade him to enter into it. He [Batu] was come to the Lithuanian city and came toward Kyiv and saw the stone church, over the doors of which the great Archangel Michael had written and spoken to the prince his allotted fate, ‘By this we have forbidden you entry into Great Novgorod’.”Intercession for cities by the Most Holy Queen of Heaven always involved Her appearances with the Heavenly Hosts, under the leadership of the Archangel Michael. Grateful 'Rus acclaimed the Most Pure Mother of God and the Archangel Michael in church hymns. Many monasteries, cathedrals, court and merchant churches are dedicated to the Chief Commander Michael.
In old Kyiv at the time of the accepting of Christianity, a cathedral of the Archangel was built, and a monastery also was named for him. Archangel cathedrals are found at Smolensk, Nizhni Novgorod, Staritsa, at Great Ustiug (beginning of the thirteenth century), and a cathedral at Sviyazhsk. In 'Rus there was not a city where there was not a church or chapel dedicated to the Archangel Michael.
One of the chief temples of the city of Moscow, the burial church in the Kremlin, is dedicated to him. Numerous and beautiful icons of the Chief Commander of the Heavenly Hosts are also in his Cathedral. One of these, the Icon “Blessed Soldiery,” was painted in the Dormition Cathedral of the Moscow Kremlin. The saintly soldiers, Kyivan princes, are depicted under the leadership of the Archangel Michael.We invoke Saint Michael for protection from invasion by enemies and from civil war, and for the defeat of adversaries on the field of battle. He conquers all spiritual enemies.
Holy Scripture and Tradition give us the names of the Archangels:
Gabriel: strength (power) of God, herald and servitor of Divine omnipotence (Dan 8:16, Luke 1:26). He announces the mysteries of God.
Raphael: the healing of God, the curer of human infirmities (Tobit 3:16, 12:15)
Uriel: the fire or light of God, enlightener (2 Esdras 5:20). We pray for him to enlighten those with darkened minds.
Selaphiel: the prayer of God, impelling to prayer (2 Esdras 5:15). He prays to God for mankind.
Jehudiel: the glorifying of God, encouraging exertion for the glory of the Lord and interceding for the reward of efforts.
Barachiel: distributor of the blessings of God for good deeds, entreats the mercy of God for people.
Jeremiel: the raising up to God (2 Esdras 4:36)
Michael tramples the devil underfoot, and in his left hand holds a green date-tree branch, and in his right hand a spear with a white banner on which is outlined a scarlet cross, or sometimes a fiery sword.
Gabriel with a branch from Paradise, presented by him to the Most Holy Virgin, or with a shining lantern in his right hand and with a mirror made of jasper in his left.
Raphael holds a vessel with healing medications in his left hand, and with his right hand leads Tobias, carrying a fish for healing (Tobit 5-8).
Uriel in his raised right hand holds a naked sword at the level of his chest, and in his lowered left hand “a fiery flame.”
Selaphiel in a prayerful posture, gazing downwards, hands folded on the chest.
Jehudiel holds a golden crown in his right hand, in his left, a whip of three red (or black) thongs.
Barachiel is shown with a white rose on his breast.
Jeremiel holds balance-scales in his hand.
Each person has a guardian angel (Matt 18:10), and every nation also receives its own guardian angel from God (Dan. 10:13). When a church is consecrated, it also receives a guardian angel (Palladius, Dial. Ch. 10).
Commanders of the heavenly hosts, / we who are unworthy beseech you, / by your prayers encompass us beneath the wings of your immaterial glory, / and faithfully preserve us who fall down and cry to you: / “Deliver us from all harm, for you are the commanders of the powers on high!”
Kontakion — Tone 2
Commanders of God’s armies and ministers of the divine glory, / princes of the bodiless angels and guides of mankind, / ask for what is good for us, and for great mercy, / supreme commanders of the Bodiless Hosts.