As long on earth
As our comparisons were stoutly upward
With gods and angels, we were men at least,
But little lower than the gods and angels.
But once comparisons were yielded downward,
Once we began to see our images
Reflected in the mud and even dust,
‘Twas disillusion upon disillusion.
We were lost piecemeal to the animals,
Like people thrown out to delay the wolves.
Robert Frost, from “The White-tailed Hornet”
If one were asked, will he be able to answer outright to the questions, In what he differs from the brutes, in what he is akin to the heavenly inhabitants, what can be made of man? For as in the case of any other material, so also in this case: man is the subject-matter, but of this can be made either an angel or a beast. Does not this seem a strange saying? And yet ye have often heard it in the Scriptures. For of certain human beings it was said, “he is the angel of the Lord”: and “from his lips,” saith it, “they shall seek judgment”: and again, “I send My angel before Thy face:” but of some, “Serpents, generation of vipers.” So then, it all depends upon the use. Why do I say, an angel? the man can become God, and a child of God. For we read, “I have said, Ye are gods, and all of you are children of the Most High.” And what is greater, the power to become both God and angel and child of God is put into his own hands. Yea, so it is, man can be the maker of an angel. Perchance this saying has startled you? Hear however Christ saying: “In the Resurrection they neither marry nor are given in marriage, but are like unto the angels.” And again, “He that is able to receive it, let him receive it.” In a word, it is virtue which makes angels: but this is in our power: therefore we are able to make angels, though not in nature, certainly in will. For indeed if virtue be absent, it is no advantage to be an angel by nature; and the Devil is a proof of this, who was an angel once: but if virtue be present, it is no loss to be a man by nature; and John is a proof of this, who was a man, and Elias who went up into heaven, and all those who are about to depart thither. For these indeed, though with bodies, were not prevented from dwelling in heaven: while those others, though without bodies, could not remain in heaven. Let no one then grieve or be vexed with his nature as if it were a hindrance to him, but with his will. He (the Devil) from being incorporeal became a lion: for lo! it saith, “Our adversary, as a roaring lion, walketh about, seeking whom he may devour”: we from being corporeal, become angels. For just as if a person, having found some precious material, should despise it, as not being an artificer, it will be a great loss to him, whether it be pearls, or a pearl shell, or any other such thing that he has seen; so we likewise, if we are ignorant of our own nature, shall despise it much: but if we know what it is, we shall exhibit much zeal, and reap the greatest profits. For from this nature is wrought a king’s robe, from this a king’s house, from this nature are fashioned a king’s members: all are kingly. Let us not then misuse our own nature to our hurt. He has made us “a little lower than the angels,” I mean, by reason of death: but even that little we have now recovered. There is nothing therefore to hinder us from becoming nigh to the angels, if we will. Let us then will it, let us will it, and having exercised ourselves thoroughly, let us return honor to the Father, and the Son, and the Holy Spirit, now and ever, world without end, Amen.
St. John Chrysostom, Homily 32 on the Acts of the Apostles
When one desiring the monastic life enters a monastery, he normally passes through three steps or stages: 1) Probationer (Novice including Riasaphor), 2) Monk of the Lesser Schema (Cross-bearer or Stavrophore), and 3) Monk of the Great Schema (Russian Skhimnik). The Probationer who enters a monastery desires to do so in order to acquit himself worthily in the angelic state, so called because Monks renounce all worldly things, do not marry, do not acquire and hold property, and live as do the Angels in Heaven, glorifying God night and day and striving to do His Will in all things
Once upon a time there was a peasant woman and a very wicked woman she was. And she died and did not leave a single good deed behind. The devils caught her and plunged her into a lake of fire. So her guardian angel stood and wondered what good deed of hers he could remember to tell to God. “She once pulled up an onion in her garden,” said he, “and gave it to a beggar woman.” And God answered: “You take that onion then, hold it out to her in the lake, and let her take hold of it and be pulled out. And if you can pull her out of the lake, let her come to Paradise, but if the onion breaks, then the woman must stay where she is.” The angel ran to the woman and held out the onion to her. “Come,” said he, “catch hold and I’ll pull you out.” And he began cautiously pulling her out. He had just about pulled her out, when the other sinners in the lake, seeing how she was being drawn out, caught hold of her so as to be pulled out with her. But she was a very wicked woman and she began kicking them off. “I’m to be pulled out, not you. It’s my onion, not yours.” As soon as she said that, the onion broke. And she fell back into the lake and she is burning there to this day. So her guardian angel wept and went away.
Fyodor Dostoyevsky, The Brothers Karamazov, pg. 339
A beautiful explanation of the Trinity from an especially eloquent early Christian author (also note his mention of the angels and saints at the end of the passage):
That we are not atheists, therefore, seeing that we acknowledge one God, uncreated, eternal, invisible, impassible, incomprehensible, illimitable, who is apprehended by the understanding only and the reason, who is encompassed by light, and beauty, and spirit, and power ineffable, by whom the universe has been created through His Logos, and set in order, and is kept in being—I have sufficiently demonstrated. [I say “His Logos”], for we acknowledge also a Son of God. Nor let any one think it ridiculous that God should have a Son. For though the poets, in their fictions, represent the gods as no better than men, our mode of thinking is not the same as theirs, concerning either God the Father or the Son. But the Son of God is the Logos of the Father, in idea and in operation; for after the pattern of Him and by Him were all things made, the Father and the Son being one. And, the Son being in the Father and the Father in the Son, in oneness and power of spirit, the understanding and reason of the Father is the Son of God. But if, in your surpassing intelligence, it occurs to you to inquire what is meant by the Son, I will state briefly that He is the first product of the Father, not as having been brought into existence (for from the beginning, God, who is the eternal mind , had the Logos in Himself, being from eternity instinct with Logos ); but inasmuch as He came forth to be the idea and energizing power of all material things, which lay like a nature without attributes, and an inactive earth, the grosser particles being mixed up with the lighter. The prophetic Spirit also agrees with our statements. “The Lord,” it says, “made me, the beginning of His ways to His works.” The Holy Spirit Himself also, which operates in the prophets, we assert to be an effluence of God, flowing from Him, and returning back again like a beam of the sun. Who, then, would not be astonished to hear men who speak of God the Father, and of God the Son, and of the Holy Spirit, and who declare both their power in union and their distinction in order, called atheists? Nor is our teaching in what relates to the divine nature confined to these points; but we recognise also a multitude of angels and ministers, whom God the Maker and Framer of the world distributed and appointed to their several posts by His Logos, to occupy themselves about the elements, and the heavens, and the world, and the things in it, and the goodly ordering of them all. (Athenagoras of Athens, A Plea for the Christians, 10)