The priest is a participant, not a mediator. Who is the mediator between people and God? What the Bible has to say to the Orthodox

Salvation requires not only faith, but also works.

Salvation is by faith, grace and the Bible alone. A return to the roots - to the original text of the Gospel and Christian values.

Salvation by predestination, i.e. whomever God has chosen to be saved will be saved (regardless of the will, lifestyle and deeds of man). The fate of man is decided by God in advance and nothing can change it. It is impossible to fall away from salvation and grace, since there is a predestination of God for the fate of man.

Attitude to church rituals

The main thing is the church and priests. There is no salvation outside the church. The only head of the church is the Pope. The doctrine of indulgences (forgiveness of sins) from the Pope. Mandatory sacraments (seven): baptism, marriage, confirmation, confession, Eucharist, consecration of oil, priesthood. The sacrament of marriage for life, the prohibition of divorce. Veneration of martyrs and saints. Dogma of Purgatory. Veneration of the Virgin Mary (mother of Jesus Christ), who was born without original sin and was ascended (taken to heaven body and soul).

The main thing is to remove from the church everything that clearly contradicts the Bible. Only two sacraments: baptism and communion.

They deny the supreme power of the Roman Pontiff and the need for the Church with priests as “mediators” with God. Anyone can preach, including women. The institution of the priesthood was abolished, replacing it with elected pastors - professional preachers, equal in status with other laity.

The cult of saints and the cult of worship of the Mother of God are not recognized; icons and statues have been abolished.

Intolerance, radicalism and the destruction of traditions. Speaking of the Church, Calvin said that “the structure is too rotten for repair. It should be demolished and a new one built in place of the old one.”

Attitude to property and luxury

The attitude is positive. Entrepreneurship and activity in business are welcomed. The churches are rich. Catholics have their own bank and the whole state-city of the Vatican.

The luxury that reigns in churches is not pleasing to God, and the demand to destroy icons and expensive decorations.

Puritanism, asceticism, extreme strictness of morals. A person must live quietly, fulfill his duties flawlessly and be deprived of any desire for free thinking. A categorical ban on any type of entertainment (songs, dances, games, theaters, even ice skating), gifts, decorations. Supervising the lives of community members. Children were interrogated about the lives of their parents, servants about the lives of their masters.

The role of the clergy

Absolute power of the Pope. Confirmation of the monarchical power of the Bishop of Rome over the entire Church. Centralization of church organization. The infallibility of the teachings of the Pope. The priests are only men.

Priests are not mediators between God and man, they only must guide the flock and set an example of true Christians. Freedom to understand the Bible, when every Christian has the right to his own interpretation. A person saves his soul not through the Church, but through faith. He refuted the dogma of the divinity of the person of the Pope (Catholic).

Theocracy is the rule of the clergy. Secular power was assigned the role of an executive body under spiritual power. Moral issues must be within the competence of the Church. Deacons resolved secular issues, doctors of theology were responsible for education.

Since the first centuries of Christianity, the memory of Mary, the mother of Jesus Christ, has been highly revered. Although at that time even the thought of worshiping her as the “fourth hypostasis” was not allowed, and no one turned to her with prayers. And only in the 4th century did some communities begin to call the Virgin Mary the Mother of God, attributing to her Divine attributes and treating her as seated on the left side of God the Father.

However, such views contradict the Holy Spirit and the Word of God. The Virgin Mary was called by God to give His only begotten Son human flesh, since Christ, being God, was one with the Father and the Spirit from eternity.

“Jesus” is an earthly name, translated into Russian it means “Savior”.

"Christ" is the name of God, meaning "Anointed One" or "Messiah."

The Virgin Mary became the mother of Jesus, His humanity.

But she, being a human, could not become the mother of Christ, the Messiah, the Son of God.

In 431, the Council of Ephesus approved the naming of Mary Mother of God. As a result, the worship of the Virgin Mary began to spread unhindered throughout all the churches of the West and East. They began to turn to the Virgin Mary with prayers as a “mediator”, “intercessor”, “intercessor” of the human race before Christ and the Heavenly Father.

Oddly enough, the slightest deviation from such a view is considered “heretical” and even “blasphemous” in our time in Orthodoxy and Catholicism. But is this true? What does Holy Scripture say about this?

It says that only living people, not dead ones, could always be intermediaries between God and people. In the Old Testament we meet many mediators: Moses, Aaron, priests, prophets, etc. But they remained mediators while they were alive. No one even thought of turning to the dead intermediary for anything.

With the death and resurrection of Jesus Christ, we have only One Mediator and Mediator of the New Testament. Christ acquired this place at a great price: His suffering on the cross and death.

So there is only "There is one God, and one Mediator between God and men - the Man Christ Jesus, who gave Himself as a ransom for all"(1 Timothy 2:5-6).

We have no right to choose or supply other mediators other than the One.

The Virgin Mary, saints and saints did not redeem us sinners with their deaths and cannot claim New Testament mediation. Being only human, they themselves were saved by the atoning blood of Christ and needed the mediation of Christ.

All other mediators became unnecessary from the moment Christ ascended and sat down at the right hand of the Father to intercede for us.

Therefore, every believer now has the opportunity and right to turn to Christ personally, always and in every place. The Apostle Paul writes:“This (Jesus Christ), since He abides forever, has an eternal priesthood, and therefore is able to always save those who come to God through Him, being always alive to make intercession for them.”(Hebrews 7:24-25).

Addressing prayers to dead saints, including the Virgin Mary, is devoid of any reasonable basis. Only the Creator is omnipresent, only He can hear and answer prayers rushing to Him from all corners of the earth and sky. Moreover, Scripture strictly forbids the giving of divine honors to anyone other than God:

“Then Jesus saith unto him, Get thee behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and him alone shalt thou serve.” Matthew 4:10.

“They exchanged the truth of God for a lie and worshiped and served the creature instead of the Creator, who is blessed forever, amen.” Romans 1:25

“I John saw and heard this. When I saw and heard, I fell at the feet of the angel showing me this to worship him; but he said to me: See that you do not do this; for I am a fellow servant with you, and with your brothers the prophets and the keepers. the words of this book; worship God." Revelation 22:8-9

From Pavel Rogozin's book "Where did all this come from?"

Here we examine the reason why Christ is called the Mediator between God and man, under which title there are two points: 1) whether it is inherent in Christ to be the Mediator between God and man; 2) whether this is characteristic of Him due to His human nature.

Section 1 Is it proper for Christ to be the Mediator between God and man?

With the first [position] the situation is as follows.

Objection 1. It seems that it is not proper for Christ to be the Mediator between God and man. Indeed, the mediators between God and man seem to be priests and prophets, according to what is said [in Scripture]: “And I was a mediator and stood between God and you at that time” (Deut. 5:5). But it is not proper for Christ to be a priest and a prophet. Therefore, it is not inherent in Him to be a Mediator.

Objection 2. Further, that which befits angels, both good and evil, cannot be considered as proper to Christ. But to be mediators between God and man, according to Damascene, is befitting of good angels. This also befits evil angels, that is, demons, since, as is clear from what Augustine said, they have something in common with God, namely “immortality,” and something in common with people, namely “souls subject to passions,” that is, “misfortune.” ". Therefore, it is not proper for Christ to be the Mediator between God and man.

Objection 3. Further, the ministry of a mediator is to intercede with some on behalf of others, mediating between whom he is. But the Holy Spirit, as it is said, “intercedes” before God “for us with unspeakable groanings” (). Thus, the Mediator between God and man is the Holy Spirit. Therefore, this is not characteristic of Christ.

This contradicts said [in Scripture]: “There is one and Mediator between God and men - Man, Christ, Jesus” ().

I answer: in the strict sense of the word, the ministry of a mediator is the reunification and unification of those between whom he is a mediator - after all, what connects the limits is the average. But the perfect union of people with God is characteristic of Christ, through Whom people are reconciled with God, according to what is said [in Scripture]: “God in Christ reconciled the world to Himself” (). Consequently, only Christ is the perfect Mediator between God and people, since He reconciled humanity with God by Himself. Therefore, the apostle, having said: “The mediator between God and men is Man, Christ, Jesus,” further adds: “Who gave himself for the ransom of all” ().

However, nothing prevents others from being called mediators between God and man in one way or another, since they contribute to the union of people with God through favor or service.

Reply to objection 1. The prophets and priests of the Old Law were called mediators between God and man by reason of favor and service, for they foretold and foretold the true and perfect Mediator between God and men. As for the priests of the New Law, they can be called mediators between God and people, as servants of the true Mediator, delivering the sacraments of salvation to people in His earthly allotment.

Reply to objection 2. Good angels, according to Augustine, cannot justly be called mediators between God and people. “For if they share bliss and immortality with God, and nothing of the kind with mortals and unfortunate people, then wouldn’t they rather move away from people and draw closer to God than remain in between those and Him?” . However, Dionysius says that they occupy a middle place, since in the order of nature they are placed below God and above man. In addition, they perform the function of a mediator, although not primarily and completely, but by disposition and service, in connection with which we read that “the angels came and served Him” (), that is, Christ. If we talk about demons, then the truth is that their immortality is common to them with God, and their misfortune is common to them with people. Therefore, “the immortal and ill-fated mediator is a mediator in order to block access to blissful immortality” and tempt the ill-fated to immortality, for which reason he is called “an evil intermediary dividing friends.”

But Christ shared bliss with God and mortality with people. Therefore, “the mortal and blessed Mediator offered Himself for this purpose, so that, having divided death, He would make immortals from the dead (which He showed by His resurrection) and blessed ones from the unfortunate (for He never ceased to be blessed),” for which reason He is called “good A mediator who reconciles enemies."

Reply to an objection 3. Since the Holy Spirit is equal to God in everything, then the Mediator between God and people is not called Him, but Christ alone, Who, being equal to the Father in Divinity, is nevertheless less than the Father in terms of His human nature, as has already been said (20 , 1). Therefore, the gloss on the words [of Scripture]: “Christ is the Mediator” (Pal. 3:20), says: “And not the Father and not the Holy Spirit.” It is said of the Holy Spirit that He “intercedes for us,” insofar as He encourages us to intercede [for ourselves].

Section 2 Is Christ the Mediator between God and men as a man?

With the second [position], the situation is as follows.

Objection 1. It seems that Christ is not the Mediator between God and people as a man. Thus, Augustine says: “The person of Christ is one, otherwise there would not be one Christ, not one substance, and in that case the ministry of the Mediator would be abolished, Who would be called either the Son of God alone, or simply the son of man.” But He is the Son of God and Man, not as a man, but as at the same time a man. Therefore, we should not say that He is the Mediator between God and people as a man.

Objection 2. Further, Christ as shares Nature with the Father and the Holy Spirit, and in the same way He, as man, shares nature with people. But He is not a Mediator as God precisely because as God He shares nature with the Father and the Holy Spirit; Thus, the gloss on the words [of Scripture]: “Mediator between God and men” (), says: “He is not a Mediator as the Word, since He is equal to God and as God “with God,” and as at the same time the one God.” Consequently, He is not a Mediator even as a man insofar as [as a man] he shares nature with people.

Objection 3. Further, Christ is called the Mediator because He reconciled us to God, and He did this by eliminating the sin that separated us from God. But the removal of sin belongs to Christ, not as man, but as God. Therefore, Christ is our Mediator, not as a man, but as God.

This is contradicted the following words of Augustine: “He is the Mediator, not because He is the Word, for the immortal and blessed Word is infinitely removed from unfortunate mortals, but because He is a man.”

I answer: two things can be seen in the mediator: firstly, that he is in the middle; secondly, that it connects others. Then, what is in the middle must by nature be removed from each of the limits, but it connects insofar as it communicates to one what belongs to the other. But both can relate to Christ not as God, but only as a man. Indeed, just as He does not differ from the Father and the Holy Spirit either in nature or in the power of dominion, since the Father and the Holy Spirit do not possess anything that the Son does not also have. Therefore, He cannot communicate to others what belongs to the Father or the Holy Spirit, as belonging to them, but not to Him. However, both may relate to Him as a person. After all, as a man, He is distant both from God from the side of nature, and from man from the side of the greatness of grace and glory. In addition, it is inherent in Him as a person to connect people with God through communicating commandments and gifts to people and offering atonement and prayers for people to God. Therefore, He is truly a Mediator as a man.

Reply to objection 1. If the divine Nature in Christ is abolished, then along with it His exclusive fullness of grace will also be abolished, which, as it is said [in Scripture], belongs to Him as the only begotten of the Father (). But it is precisely thanks to this fullness that He is placed above all people and is closest to God.

Reply to objection 2. Christ is equal to the Father in everything and in [His] human nature He is superior to all people. Therefore, He can be a Mediator as a man, but not as God.

Reply to objection 3. Although the removal of sin is subject to Christ as God, yet the atonement for the sin of mankind belongs to Him as man. And it is in this sense that He is called the Mediator between God and people.

It seems to me that He is called:

"Human", so that the Inconceivable otherwise for the corporeal, due to the incomprehensibility of nature, not only becomes contained through the body; but He also sanctified man, becoming, as it were, leaven for a whole mixture, freeing the whole man from condemnation, uniting with Himself what was condemned, becoming for everyone everything that makes us up, except sin - body, soul, mind - everything that death has penetrated . And the common thing from all this is man, who is intelligibly the visible God.

Words. Word 30.

St. Feofan the Recluse

For there is one God, and one mediator for God and men, the man Christ Jesus

Particle: bo- connects this speech with the previous one as a reason. What exactly does she refer to in this power? You can relate it to the one directly in front: come to the knowledge of the truth, - like this: God wants everyone to be saved through the knowledge of the truth, namely that salvation is in the Lord Jesus, and only in Him, because there is no other way to salvation. Just as there is one God, so there is one mediator between God and people. People, in Adam, fell away from God, in Whom their life is, - they fell away and sunk into the realm of death. It was up to them either to remain forever in this death, or to open the way to reunification with God, without Whom the power of death could not be stopped and their life could not become its true order. However, neither they themselves nor any other creature, even the highest, had the power to open and arrange this; then God’s boundless love for man interceded for them. The Council of God decided to incarnate, in order to rescue people from their extreme misfortune, the Only Begotten Son of God, without separating from the bosom of the Father, so that, having died in the flesh, destroy the power of death and, having revived human nature in himself by resurrection, become a living connector of people with God. The Son of God came to earth, became incarnate, suffered, died on the cross, was resurrected, ascended into heaven - and sits at the right hand of God the Father, with human nature, which, thus in His Person, being united with His Divinity, remains united with God the Father, with Whom He did not cease to be one. Then those who believe in Him and are united with Him mysteriously become one with Him and through Him are united with God; as He Himself testified, speaking to His disciples: I am in My Father, and you are in Me, and I am in you(John 14:20). There is no other way to reunification with God, in which (reunion) is salvation. No one will come to the Father except Me(cf. John 14:6), says the Lord. “The apostle here speaks as he said elsewhere: there is one God the Father, and one Lord Jesus Christ(cf.: 1 Cor. 8:6)” (St. Chrysostom). There is no other intermediary and there cannot be. Just as there is one God, so there is one mediator between God and people. Don’t look for anything else, and if someone offers to point it out to you, don’t follow him. Consequently, there is no other salvation - except in living union with the Lord Jesus. It is this truth that God, who wants to save everyone, wants to know, to know, to accept, and through it to achieve salvation.

An intercessor, μεσιτης, is not a word of intercession speaking in defense, but in fact standing in the middle and uniting those who are mediated, is a connector, “who has united in himself what is separated” (Blessed Theodoret), and a living connector. This is His essence.

Since, saying: one God- And: one intercessor, - The Apostle only meant to show that there is no other salvation, as in the Lord Jesus - just as there is one God, so there is one mediator between God and people; then all other questions that may arise at the same time can be avoided without prejudice to the understanding of the words of the Apostle. It is permissible, however, to think from their side that when they say: there is one God, - this is said not to the detriment of the truth of the Trinitarian God, but to show that the incarnation of the one Person of the Trinitarian God did not give rise to any division in the One nature of God. The incarnate Son did not stand outside of God, as the word might suggest: intermediary: For in the mediator between God and men there is God from God and man from man. Having become so through the incarnation, the Son did not become outside the Father; but he received, accomplished and holds the incarnate mediation, without leaving the bosom of the Father. Arranged for the sake of our salvation, this mediation did not divide God. God and with him is One.

Same as when it says: one intermediary, - this is said not to the detriment of the truth of the two natures in the mediator, but to show that the two natures in Him do not make two mediators. And with two natures He is one. As a mediator, He is God from God and man from man; but there is one Person - the Son of God incarnate. Ecumenius writes: “since he had to be a mediator between God and man, he had to be involved in both of them in order to be able to mediate between them; then the Son of God, the eternal Word, came (to us on earth) incarnate, being thus from two natures, Divinity and humanity, but after their union, thought and worshiped in one Hypostasis.”

Why, when after this it is said: man Christ Jesus, - then this does not affirm the unity of nature in Him, - it does not affirm that He is only a man and not God, - but only shows how He became a mediator; He became a mediator through His incarnation. So Blessed Theodoret: “The Apostle called Christ Jesus a man; because he called him a mediator, and Christ became man as a mediator.” Therefore the word can be: Human- to understand how - he became man, so: there is one mediator who became man, meaning - the Son of God, called Christ Jesus.

Our interpreters primarily focus their words on clarifying the meaning of mediation. Blessed Theodoret writes: “just as someone who intends to reconcile any two persons bickering with each other, standing in the middle of them and holding one with his right hand and the other with his left hand, brings them into friendship: so Christ, having united humanity with the Divine nature, established an indestructible and indissoluble world. And if Christ, according to the teachings of Arius and Eunomius, is not involved in the essence of the Father, then what kind of mediator is He? He will be united with us (in this case), since in terms of humanity he is consubstantial with us; but he will not have unity with the Father if, as they teach, He is separated from God’s nature. But the Divine Apostle called Him a mediator, therefore, being in unity both with the Father in Divinity and with us in humanity.” Saint Chrysostom says: “a mediator must communicate to both parties in relation to whom he is a mediator; for it is characteristic of a mediator, having what belongs to both parties for whom there is a mediator, to bring them into mutual communication. If he has what belongs to one side, but is separated from the other, then in that case he is not a mediator at all. Consequently, if Christ Jesus is not involved in the nature of the Father, then He is not a mediator, but is separated from Him. Why do we admit that just as He became a partaker of human nature, because He came to people, so He is a partaker of the Divine nature, because He came from God. Since two natures were united through Him, He had to be close to both natures. For just as any place occupying the middle (between two localities) touches each of them; so he who unites two natures must be a partaker of both natures. Consequently, Christ Jesus, just as he became man, was also God. Being only a man, He would not have become a mediator; because He had to (Divinely) converse with God. Likewise, being only God, He would not be a mediator; because He would not have been accepted by those (see: Ecumenius: they would not have been demolished. Better: He could not represent the faces of those) for whom He serves as a mediator.”

Having given Himself deliverance for everyone. - Deliverance, αντιλυτρον, - ransom. Mediation was not easy; It consisted not only in intercessory words, but also in deeds and required sacrifice. This is according to the condition of those for whom the intermediary has accepted the petition. The latter fell away from God through sin and were under the wrath of God for the guilt of sin; because of sin they were subject to the tyranny of Satan, and through both, to death. God has deigned to be reconciled with those who have fallen away; but in order for those who had fallen away to rise to the ability to enter into reconciliation, it was necessary to free them from all the bonds that kept them in low slavery - namely, the angry truth of God, sin, the devil, and death. The mediator took it upon himself to do this, bearing without guilt what lay with the guilty intermediaries. Having become incarnate, He took upon Himself human nature, pure and sinless, and, having given Himself over to death on the cross, He thereby satisfied the truth of God; God's satisfied truth has opened the gates to the outpouring of mercy and grace on the guilty, who, having been accepted into mercy and sanctified by grace, crush the bonds of sin, and through this overthrow the bonds of slavery to the devil; thus they finally become sons of the resurrection, over whom death has no power. In this way, a ransom is made to all together, and the sacrament of mediation comes into force. The root and beginning of everything is that the incarnate Son of God, as a mediator, gave Himself up, gave Himself up to death on the cross. Why does the Apostle combine the whole matter of mediation in this one thing: giving yourself deliverance.

Blessed Theodoret writes: “When everyone was under the dominion of death, Christ was not subject to death, both as God, because he had an immortal nature, and as a man, because he did not commit the sin that caused death. But He gave Himself up (to death) as a kind of redemption price, and freed everyone from the slavery of death.”

Let us note here by the way: isn’t it because the Apostle also said earlier about the mediator - that He is man Christ Jesus, - what he had to say after this: giving yourself deliverance? For in order to make such a sacrifice, He had to take what to offer, namely humanity, and become a man. The need to have something and Semu will bring it(Heb. 8:3), says the Apostle in another place. What is this? Flesh and blood. Since then, the children have partaken of flesh and blood, and He sincerely partook of the same, so that by death he will abolish the possessing power of death, that is, the devil, and deliver these, who are guilty of the fear of death in their work(cf. Hebrews 2:14-15).

Testimony of time. These are subordinate words. And it is difficult to determine what thought the Apostle had in this regard. Let's put these words in relation to the previous one. The Son of God, having become incarnate to mediate between God and people, gave Himself up to death as a ransom for everyone - everyone, not only Jews, but also pagans. This work of the boundless love for us of God the Father, who betrayed the Son, and God the Son, who betrayed Himself, is evidence. What? That God wants everyone to be saved and to come to the understanding of truth-not only to Jews, but also to pagans. Why do you, the faithful, when you pray for the unfaithful pagans, do something pleasing to God, because by doing this you contribute to the fulfillment of what God desires, that is, the salvation of everyone, including the pagans. And that this is the direct desire of God is clear from the fact that the mediation He established between Himself and people embraces all people, and that the mediator, having given Himself to death, gave up all people for redemption without distinction or exception. Saint Chrysostom sees this train of thought in the Apostle: “ giving Himself redemption for everyone. So, tell me, what about the pagans? Yes. - And, despite the fact that Christ died for the pagans, won’t you agree to pray for them? So why, you say, did they not believe? Because they didn’t want to (I said above: because the universe has not yet reached the truth), but everything was done on His part. His suffering testifies to this, he says.” “Everyone, including the pagans, was destined to be saved from eternity. This is God’s eternal will; but evidence of this was given in due time: times with their own, - that is, “at the appropriate or appropriate time” (St. Chrysostom), “when people have already become capable of believing” (Ecumenius), - “at the times destined and predetermined by the blessed Trinity” (Clement in Ecumenius). This testimony, revealed in due time, is the very foundation of this salvation of all. This expresses the same thing that we read in the Epistle to the Galatians: When the end of the summer had come, God sent His Son to redeem those under the law.(cf. Gal. 4, 4-5). - To interpret and spread this testimony, the Apostle further says, is entrusted to me.

St. Ephraim Sirin

Because one God, and not many, as the pagans imagine, - one and Mediator of God and people.

Blzh. Theophylact of Bulgaria

For there is one God, and one mediator between God and men, the man Christ Jesus

Having said: God wants everyone to be saved, he confirms, saying that it was for this purpose that He sent His Son as a mediator, so that He could reconcile Him with people. So why isn't everyone saved? Because they don't want to. Having said: one God, he says this to contrast not with the Son, but with idols. That the Son is God is clear from the fact that He is a mediator: since the mediator must communicate to both parties in relation to whom He is the mediator. So, since the Son is a mediator between God and people, He belongs to both sides, there is God and man, one in two natures, not only God, because those for whom He should be a mediator would not accept Him, and not only man, because He had to talk with God. He did not speak openly about the Divinity of Christ because polytheism reigned then, so that they would not think that he, too, was introducing many gods; even when it says: one And one, one should not connect these words and say: two, but: one and one: such is the prudence in Scripture. Therefore, he did not even mention the Spirit, so as not to seem like a polytheist.

Lopukhin A.P.

For there is one God, and one mediator between God and men, the man Christ Jesus

From the fact that God is one, it follows that He is the savior for all people (cf. Rom. III:29 et seq.). In the same way, there is one mediator between God and people - man Christ Jesus, and this again confirms the idea of ​​the need to pray for the salvation of all people. The power of expression here undoubtedly lies in the word "man." If the mediator is a person, then his ministry obviously concerns all people who are close to him by human nature. It is clear that this passage cannot serve as any evidence in favor of the idea that the apostle considered Christ only person. In his letter to the Galatians, the Apostle Paul says that he is an apostle, chosen not by men or through man, but by Jesus Christ and God the Father (Gal. I:1). If we were to understand this passage in a literal, limited sense, then we would have to draw the conclusion from it that Christ was not a man at all... Then, the apostle in his pastoral letters clearly says that Christ was not only a man, but also God. So he attributes pre-existence to Christ (1 Tim. III:16), calls Him “our great God and Savior”

mediator between God and people

Closest servant of the Lord God

In religion: servant of God, executor of his will and his messenger to people

In Christian doctrine, the 9th, lowest category of spiritual, incorporeal Heavenly Forces

Byzantine dynasty

The Devil in the period before the fall into hell

Winged Messenger

A winged young man in his prime, but not Carlson

Mythological creature, mediator between God and people

Male name: (Greek) messenger

Immaculate with wings

Pedestrian who didn't have time to jump away

Messenger of the Gods

Work by G. Sienkiewicz

Synonym of cherub

Absolutely perfect creature

Poem by A. Pushkin

Poem by M. Lermontov

Your keeper with wings, but not a gasket

Joss Whedon film

. "Pegasus + centaur - one and a half horses"

. “Who are you, my... guardian, or an insidious tempter?” (Pushkin)

Veniamin Dorman's film "Copper..."

. “don’t drive faster than your...-guardian flies” (joke)

. “looks like..., but lay down on the sofa” (palindrome)

Opera by Russian composer S. Prokofiev “Fiery...”

Descending from Heaven

Fallen Envoy

God's Messenger in the role of personal “security”

Name day is his day

Courier from God

Bird of the long-winged order

Cherub or Seraphim

Messenger of God

Fairy tale by H. Andersen

Your keeper

In ancient mythology - messenger of the gods

Came down from heaven

Messenger of God to people

Messenger of God

Devil before the fall

Guardian

Messenger of Heaven

Fallen or Guardian

Executor of God's will

Heavenly "security"

Servant of God

Winged Celestial

Sinless creature with wings

Good kid

. "messenger, messenger" in ancient Greek

Inspired Bodyguard

In the flesh

Who brings the message from heaven?

Poem by Pushkin

God's Direct Subordinate

Infallible Being

Messenger of the Most High

Messenger of God to people

Unearthly creature

Messenger from heaven

Dweller of Heaven

Cherub

Messenger from heaven

Guardian Cherub

The story of Yu. Olesha

. "... of the Lord" (Catholic prayer)

God's Helper

Poem by M. Lermontov (1831)

Servant of God, executor of his will and his messenger to people

Poem by A. Pushkin

. "... of the Lord" (Catholic prayer)

. "Pegasus + centaur and a horse and a half"

. "messenger, messenger" in ancient Greek

. "Who are you, my... guardian, or an insidious tempter?" (Pushkin)

. “looks like..., but lay down on the sofa” (palindrome)

. "don't drive faster than your...-guardian flies" (joke)

Sinless creature with wings

God's Messenger in the role of personal "security"

Who brings news from heaven

M. is a spiritual being, gifted with reason and will. Angel of the Great Council, Savior. A guardian angel assigned by the Lord to a person to protect him. Angel of light, good, kind; angel of darkness, angel, evil spirit. Someone's angel, saint, whose name someone bears; angel's day, name day. By abuse, angel and angel in the flesh are called not only a person of meek, good life, but also in general whom they love, caress, and flatter. In this meaning we hear: little angel, little angel, little angel, little angel, little angel, etc. The angel helps, but the demon instigates. I'll meet you, angel, on the way. Angel for the meal, greetings at the table, like: bread and salt. The angels of heaven rejoice at a good deed. Where it is simple, there are a hundred angels, and where it is cunning, there are not a single one. Even if the angels rejoice, just pass us by, God forbid you be a colonel, but not in our regiment. An angel flew for the soul of the deceased, a belief about maniacs and falling stars. Man is not an angel (not God). You can't be an angel, excuse; answer: yes, you don’t have to be a devil. An angel in people, but a devil (demon) at home. A quiet angel flew by, everyone suddenly fell silent. His guardian angel saved and protected him. The angel of the Lord takes up arms around those who fear God. Angelic form. She died with an angelic smile. Angelic name, godfather, baptized. Angelic meekness and a cane on the bone, evil bigot. We repent like angels, but we sin not like angels. Angelic, angelic, angelic, angelic, etc. are understandable in themselves. Angelic image, monasticism; great image, schema. To be an angel, to be a monk, to be a chemist. Angelica, our tallest weed plant from the Apiaceae family; kupir, angelica; Angelica Archangelica, angelica, stinking, piper, gun, scoundrel?, kukotina?; Angelica montana, field bud, ladybirds; Angelica sylvestris, barnyard, cows, red rosemary or angelica red, snit, blekot?, shtotun?, stoton

Mythological hundred-eyed creature

Heavenly "security"

Opera by Russian composer S. Prokofiev "Fiery..."

Seraphim

Veniamin Dorman's film "Copper..."