Angel Vol 118
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Chapter 2 turns to the texts of the Church Fathers, Anglo-Saxon monks, and lay authors. Against the backdrop of the angelic activities of the angels, early medieval writers became increasingly occupied with the familiar angelic realm of heaven (arguably, the most well-known text to this end is the Vita Ædwardi Regis 4). Sowerby discusses the many ways that early Anglo-Saxon monasteries interpreted the angelic realm, such as the well-known description of heavenly light in the Lives of the Virgin and its subsequent translation into Anglo-Saxon homilistic language. Also, in the eucharistic liturgy the church nearly always included a description of the angelic realm. Anglo-Saxon sources also provided evidence for the existence of the angelic realm in the form of visions, dreams, and apparitions. Sowerby argues that Anglo-Saxon authors used the angelic realm for a variety of purposes, which he categorizes as: (1) Revelation: to authorize religious beliefs; (2) Healing: to heal the sick; (3) Transmigration: to explain the afterlife; (4) Negation: to challenge pagan beliefs; and (5) Propaganda: to promote Christian beliefs. (p. 38)
...to explain the ongoing life of the world, but it also served as a persuasive argument for the doctrine of original sin. The doctrine would offer a much more coherent understanding of how God could have created a world in which all humans were alienated from God. Further, the doctrine of a fallen angel would also explain why humans, despite possessing the ability to attain theosis, could not do so. The doctrine would also encourage a growing sense of anxiety that many lived in a state of depraved ignorance. It is thus no surprise that much of the early medieval construction of the orders of angels followed a similar trajectory as the doctrine of original sin. The early Middle Ages would serve as a time when the earlier exegetical links between the afterlife and the fall of Adam would be replaced by a new exegetical imagination of the afterlife as a place of eternal joy and the place of our arrival after we have passed through the painful realm of mortal existence (p. 29).
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