Chapter IV.

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;”^40814081    Cf. Heb. i. 14. 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;^40824082    ἐν τοῖς καθαρωτάτοις τοῦ κόσμου χωρίοις ἐπουρανίοις, ἢ καὶ τοῖς τούτων καθαρωτέροις ὐπερουρανίοις. 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,^40834083    Cf. Ps. lxxxvi. 8; xcvi. 4; cxxxvi. 2. 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.^40844084    ἐὰν δυνώμεθα κατακούειν τῆς περὶ προσευχῆς κυριολεξίας καὶ καταχρήσεως.