The good angels are so confirmed in holiness that they always behold God and perpetually enjoy His goodness, Matt. 18, 10. With this beatific vision there is joined indissolubly the purest love of God; for in the state of glory they neither can sin (impeccability) nor desire to sin (2 Cor. 11, 14: "an angel of light"). The objection that the good angels in the state of glory are no longer morally free since they are impeccable is based upon a false conception of moral freedom. The angels are free moral agencies, and yet their will is directed only to that which is holy (Rev. 14, 10: "in the presence of the holy angels"). In this respect the saints in heaven will be equal to the holy angels, Luke 20, 36. With regard to the election of the angels (1 Tim. 5, 21), we must hold on the basis of Scripture: a) that the angels were not elected in view of Christ's redemption since they never became sinners, Heb. 2, 16; b) that the evil angels were not rejected by an absolute eternal decree (papists, Calvinists), but were reserved unto eternal judgment because of their apostasy, 2 Pet. 2, 4.
In accord with their beatific vision and perfect love of God the good angels render perpetual service to God, Is. 6, 3; Luke 2, 13, and to His saints on earth, Ps. 104, 4; 103, 20. 21; Heb. 1, 14. So far as God is concerned, He is not in need of the service of the holy angels since He does not require it for His own bliss (non ex quadam Dei indigentia); however, He has willed it (ex voluntate Dei libera). In particular, the holy angels serve· children, Matt. 18, 10; but also all believers in their work and calling, Ps. 91, 11. 12, and at their death, Luke 16, 22. The question whether each believer and especially each Christian child has. a special guardian angel, Scripture does not answer with sufficient clearness, Matt. 18, 10; Acts 12, 15.
While the holy angels, according to Scripture, also serve the political estate, Dan. 10, 13; Is. 37, 36, and the domestic estate, Ps. 34, 7; Matt. 18, 10, the object of their special ministry is the Christian Church; for they a) reverence and promote the message· of salvation, Luke 2, 13; 1 Pet. 1, 12; Eph. 3, 10; b) rejoice at.
On account of this holy service we should highly esteem God's blessed angels (modern rationalistic theology regards the doctrine of the angels as superfluous), rejoice in their ministry, and think of them with pious awe, 1 Tim. 5, 21, though we should not honor them by divine worship (cultus religiosus), since they are only creatures, to whom no worship is due, Rev. 22, 8. 9. Baier writes thus: "On account of these perfections which we discover the angels to possess and because they favor and assist us very greatly, it is also becoming that we praise and love them and take heed lest we offend them by evil deeds. But it is not becoming to us to direct our prayers to the angels. For that is impious and idolatrous." Doctr. Theol., p. 213.