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Angel of the Day

psPast Life Reading

      Your angels can help you remember your past lives. By understanding the journey that your soul has made, you can help yourself heal from emotional, spiritual, and physical wounds.

Past Life Reading contains:

        Your past; Your path;
        Previous incarnation; Your lessons.

Reading length: approx 11 pages.

Price: $14.90

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Archangels Reading

      A complete reading about your life covering a period of a year, between two birthdays. Find out what is out there for you: opportunities, dangers and how to avoid them, how to improve yourself and your relations.

Archangels Reading contains:

      Prevision for a year (between two birthdays)
      Important events of the year
      Message from your Guardian Angel

Reading length: approx 20 pages.

Price: $19.90

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Angel Card

      A divine message form the Angel of the moment. Please wait 5 minutes before asking the next question. Every Angel rules approximately 5 minutes of the day (after 6 hours they repeat). Don’t abuse the Angel Oracle.

How to do it

  1. Clear your mind.
  2. Think about your question.
  3. Click on the picture.

The answer will be revealed for you.

Your Angels

Your Angels

Contains: the Incarnation Angel (with description), the Heart Angel and the Intellect Angel.

Price: $9.95

Love Reading

Love Reading

Contains: your current situation regarding your love life, marriage, hidden things, attitude and future.

Price: $9.95

Career Reading

Job Career Reading

Contains: your current situation, business partnership, your career, attitude and future.

Price: $9.95


Medieval Christian thinking on angelology moved in two directions. The first was characterized by fascination with the personalities of specific angelic figures, both good and bad. Such writings as the Book of Enoch, the Testament of Abraham, and the Apocalypse of Elijah describe the functions of the angels Uriel, Raguel, Sariel, Jeremiel, and others, who serve alongside Gabriel, Michael, and Raphael. Christian noncanonical writings, especially the Nag Hammadi texts, continue and elaborate upon this trend. The vivid angelic traditions of the pseudepigrapha were popular in the medieval Christian world and were preserved in Greek and Latin hagiographical manuscripts.

The second tradition of medieval angelology was primarily a philosophical one in which speculation about the corporeality and hierarchy of angels was fundamental. The notion of the incorporeality of the angels, so prominent in later medieval scholasticism, was not generally accepted until the sixth century. The idea that angels have a spiritual, but not a fleshly, body is found in the writings of Origen and Augustine and seems to have been widely held in the patristic period.

It was only with the early sixth-century writings of the mystical theologian Dionysius the Areopagite, who flourished about the year 500, that Christian angelology took on its classical form. In the ninth century Dionysius’s The Celestial Hierarchy was translated into Latin by Hilduin of Saint-Denis and again by John Scotus Erigena. The latter translation, corrected by Anastasius the Librarian in 875, became a standard reference work in the High Middle Ages.

The Dionysian scheme bears a curious resemblance to the Gnostic order of angels criticized by the second-century saint Irenaeus; both systems may reflect Persian angelology passed on through the biblical and rabbinic literature of postexilic Judaism. The Jewish philosophical tradition from Philo to Maimonides included elaborate theories about angels that influenced both Christian and Muslim authors. In turn, the differing angelologies of the Muslim philosophers Avicenna and Averroes left their marks on medieval Jewish and Christian philosophies of angels.

John Scotus Erigena (CA. 810-CA. 877), who treated angels in the second tradition of medieval angelology in his principal work, On the Division of Nature, paved the way for development of the notion of angels as incorporeal beings and separate intelligences. In the twelfth century Peter Lombard set forth a Dionysian theory of the nature of angels that was commented on by Scholastic theologians of the following centuries, including Albertus Magnus, Bonaventure, Thomas Aquinas, and John Duns Scotus. All of these authors agreed on a basic definition of angels as spiritual beings, but they showed some differences of opinion on the question of their corporeality. These opinions are most sharply opposed in the writings of Thomas Aquinas and Duns Scotus.

Thomas Aquinas (1225-74) devoted fourteen books of the Summa Theologica to the nature and powers of angels. He held that angels have form but not matter and are therefore eternal and incorruptible. Angels are able to assume bodies, which take up space, so only one angel can be in a particular place at a certain time. In contrast, Duns Scotus (ca. 1264-1308), the last of the great medieval Scholastics, asserted that angels consist of both form and a noncorporeal matter particular to them alone, which makes it possible for more than one angel to occupy the same place at the same time. The ensuing debates over these positions may have given rise to the early modern legend that the Scholastics argued over such questions as how many angels can dance on the head of a pin.

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