Origen of Alexandria, Against Celsus

But since he says, in the next place, as if the Jews or Christians had answered regarding those who come down to visit the human race, that they were angels: “But if ye say that they are angels, what do you call them?” he continues, “Are they gods, or some other race of beings?” and then again introduces us as if answering, “Some other race of beings, and probably demons,”—let us proceed to notice these remarks. For we indeed acknowledge that angels are “ministering spirits,” and we say that “they are sent forth to minister for them who shall be heirs of salvation;”1005 Cf. Heb. i. 14. Hos. x. 12. φωτίσατε ἑαυτοῖς φῶς γνώσεως (LXX.). The Masoretic text is, תע“וְ רינִ סכֶלָ וּרינִ, where for תע“וְ (and time) the Septuagint translator apparently read תעַדַּ (knowledge), ד and ו being interchanged for their similarity. and that they ascend, bearing the supplications of men, to the purest of the heavenly places in the universe, or even to supercelestial regions purer still;1006 ἐν τοῖς καθαρωτάτοις τοῦ κόσμου χωρίοις ἐπουρανίοις, ἢ καὶ τοῖς τούτων καθαρωτέροις ὐπερουρανίοις. Cf. John i. 3, 4. and that they come down from these, conveying to each one, according to his deserts, something enjoined by God to be conferred by them upon those who are to be the recipients of His benefits. Having thus learned to call these beings “angels” from their employments, we find that because they are divine they are sometimes termed “god” in the sacred Scriptures,1007 Cf. Ps. lxxxvi. 8; xcvi. 4; cxxxvi. 2. τὸν ἀληθινὸν καὶ νοητόν. but not so that we are commanded to honour and worship in place of God those who minister to us, and bear to us His blessings. For every prayer, and supplication, and intercession, and thanksgiving, is to be sent up to the Supreme God through the High Priest, who is above all the angels, the living Word and God. And to the Word Himself shall we also pray and make intercessions, and offer thanksgivings and supplications to Him, if we have the capacity of distinguishing between the proper use and abuse of prayer.1008 ἐὰν δυνώμεθα κατακούειν τῆς περὶ προσευχῆς κυριολεξίας καὶ καταχρήσεως. Cf. 2 Cor. iv. 6.

Ἐπεὶ δὲ μετὰ ταῦτα, ὡς ἀποκριναμένων ἂν Ἰουδαίων ἢ Χριστιανῶν περὶ τῶν πρὸς ἀνθρώπους καταβαινόντων ὅτι εἶεν ἄγγελοι, φησίν· Εἰ δέ τινας ἀγγέλους φατέ, καὶ προσε περωτᾷ λέγων· τίνας τούτους λέγετε; θεοὺς ἢ ἄλλο τι γένος; Εἶτα πάλιν οἱονεὶ ἀποκριναμένους ἄγει ὅτι ἄλλο τι ὡς εἰκός, τοὺς δαίμονας· φέρε καὶ ταῦτα κατανοήσωμεν. Ὁμολογουμένως μὲν γὰρ καὶ ἀγγέλους φαμέν, "λειτουρ γικὰ" ὄντας "πνεύματα" καὶ "εἰς διακονίας ἀποστελλό μενα διὰ τοὺς μέλλοντας κληρονομεῖν σωτηρίαν", ἀναβαίνειν μὲν προσάγοντας τὰς τῶν ἀνθρώπων ἐντεύξεις ἐν τοῖς καθα ρωτάτοις τοῦ κόσμου χωρίοις ἐπουρανίοις ἢ καὶ τοῖς τούτων καθαρωτέροις ὑπερουρανίοις, καταβαίνειν δ' αὖ ἐκεῖθεν φέροντας ἑκάστῳ κατ' ἀξίαν τῶν ἀπὸ θεοῦ τι αὐτοῖς διακονεῖν τοῖς εὐεργετουμένοις προστασσομένων. Τούτους δὴ ἀγγέλους ἀπὸ τοῦ ἔργου αὐτῶν μεμαθηκότες καλεῖν, εὑρίσκομεν αὐτοὺς διὰ τὸ θείους εἶναι καὶ "θεοὺς" ἐν ταῖς ἱεραῖς ποτε ὀνομαζομένους γραφαῖς, ἀλλ' οὐχ ὥστε προστάσσεσθαι ἡμῖν τοὺς διακονοῦντας καὶ φέροντας ἡμῖν τὰ τοῦ θεοῦ σέβειν καὶ προσκυνεῖν ἀντὶ τοῦ θεοῦ. Πᾶσαν μὲν γὰρ δέησιν καὶ προσευχὴν καὶ ἔντευξιν καὶ εὐχαριστίαν ἀναπεμπτέον τῷ ἐπὶ πᾶσι θεῷ διὰ τοῦ ἐπὶ πάντων ἀγγέλων ἀρχιερέως, ἐμψύχου λόγου καὶ θεοῦ. ∆εησόμεθα δὲ καὶ αὐτοῦ τοῦ λόγου καὶ ἐντευξόμεθα αὐτῷ καὶ εὐχαριστήσομεν καὶ προσευξόμεθα δέ, ἐὰν δυνώμεθα κατακούειν τῆς περὶ προσευχῆς κυριολεξίας καὶ καταχρήσεως.