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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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Archangel

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

SEX AND ANGELS

Angels in medieval art are usually androgynous, and it is not until the Renaissance that women and children angels are depicted. Within Western Catholic theology, references to the virility of angels are extremely scarce, although biblical evidence of manly angels certainly exists. Examples are the cherubim with the flaming swords who guard the gates of Eden, as well as the angel with whom Jacob wrestles until daybreak.

The paucity of references to angelic virility might have derived from the early Christian wish to distinguish the angels from the pantheon of Greek gods, often criticized for endless fornications and for their crimes of rape. Later Christian authors scrupulously avoided references to masculinity among the angels, especially because demonology attributed masculine traits to those angels who had been expelled from heaven. They gradually removed from angels their masculine attributes.

Even though angels have sometimes been given a masculine role, some aspects of the masculine role have been clearly excluded from God’s holy angels. Angels have been consistently assimilated to the functions of the human soul. For some authors the soul is simply another angelic form; for others the angel comprises only part of the functions of the human soul, those that concern intelligence and will.

Enjoyment, and not desire, is the design with respect to angels. Throughout Christian theology angels are granted the enjoyment that comes from seeing God face-to-face. This kind of enjoyment is promised to the soul that attains an angelic state, and, as far as a soul is concerned, this enjoyment is feminine. As a matter of fact, the soul that experiences this enjoyment is often referred to as “she.” Not only is the soul a feminine noun taking a feminine pronoun, but the soul’s capacity to become married to Christ places it in a distinctly feminine position in relation to God the Son. Making the soul feminine in many cases led to a sense of the maleness of angels or the maleness of God, although this maleness was not of the order of virility most often associated with pagan gods, demons, and genies.

The question of the angelic body and the gender of angels has fascinated many authors and has been the topic of significant philosophical and theological disputes since ancient times. Beginning around the fourth century A.D. with St. Gregory of Nazianzus and St. Gregory of Nyssa, extending through St. Augustine and Dionysius the Areopagite, and reaching an apotheosis in the thirteenth century with Thomas Aquinas, angels gained more and more importance, eventually constituting the vast majority of the inhabitants of the Heavenly City. For the most part, angels were not considered to be divided according to sex, since as invisible beings they were bodiless and thus not sexed.

From the time in which Philo of Alexandria commented in the first century A.D. on the text in Genesis 6:1-4 reporting that the sons of God-angels-took as wives the daughters of men-human women-it has been an article of faith that God’s holy angels could not be accused of such acts, the agents of which could only be the fallen angels or fallen angelic humans. For Philo it was perfectly appropriate that good angels couple with something, namely, knowledge and virtue. Later, it appears, angels and the daughters of right reason became so thoroughly undivided that they did not need to couple.

Philo’s idea that the angels who couple with the daughters of men in Genesis are actually devils was taken up by Augustine and also formed part of Aquinas’s response to the question of the angelic body and angelic sexual function. By considering the sons of God in the Genesis account to be fallen angels, Augustine collapsed the distinction between humans and angels and set up a group of angelic humans whose corruption and fall derived from their attraction to female beauty. Augustine went on to speak of those angelic humans who did not fall and were not tempted by the daughters of men, asserting that these earthly angels procreated to produce citizens for the City of God. His angels were devoid of both sexual desire and the concerns of kinship, and he used the term angels to mean any servant or messenger of God, not necessarily a heavenly being. The Augustinian view seems to presuppose that angels are male and that there is no reason for there to be female angels, daughters of God.

Thomas Aquinas addresses the issue of the angelic body in the fifty-first question of the first part of the Summa Theologica (1266-73). He asserts that the angels assume bodies and that they have bodies naturally united to them, although they do not exercise functions of life in the bodies assumed. He then addresses the issue of the gender of angels, stating that the angels of God are of neither sex so long as they remain in heaven.

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