There is a Sacred Window Rescue Project. How freakin’ cool is that?
This would look great in my main workroom.
I mean, I’d have to basically knock down and rebuild an entire wall of the house, but really, that’s no big deal!
There is a Sacred Window Rescue Project. How freakin’ cool is that?
This would look great in my main workroom.
I mean, I’d have to basically knock down and rebuild an entire wall of the house, but really, that’s no big deal!
I send out various holy cards, prayer cards, and printed talismans with orders, and one of them is this Angelic Cross/Crux Angelica of St. Thomas Aquinas. The text on it says you can find out more at SeraphinStation.com, but after a customer wrote to ask about it, I realized the link is kind of buried and I probably need to make it easier to find. So I’m working on that, but if you’ve been wondering about the Crux Angelica, here you go, copied over from Big Lucky Hoodoo.
It’s no wonder. The story goes that when he was a little boy, lightning struck the tower in which he lay sleeping with his nurse. His mother ran in, frantic, at the noise. Thomas was unharmed but his little sister was dead, as were the horses in the stable below.
Later in life, he suffered terribly during a thunderstorm as he spent the night in an underground cave, and to help allay his dread, he is said to have traced the letters of the Crux Angelica, or Angelic Cross, on the cave wall.
Carried and recited with faith and devotion, it’s said to protect from sudden death, defeat in battle, disease, imprisonment, accidents while traveling, witchcraft, demonic possession, death during childbirth, and yes, storms.
The Latin translates as follows:
The cross to me a sure salvation.
The cross it is I ever adore.
The cross of my Lord with me.
The cross my refuge.
St. Thomas, the so-called Angelic Doctor, was one of the greatest minds of medieval Europe. It’s impossible to overstate how much his works of scholastic philosophy influenced Catholic doctrine. Due to his studiousness and incredible mind, he is also the patron saint of students and is known as the Angel of the Schools.
Read more about his life in this work by Fr. Placid Conway or in St. Thomas Manual: or Devotion of the Six Sundays in Honor of the Angel of the Schools, St. Thomas of Aquin.
I’m publishing this review because, yeah, it’s a great review, but this isn’t purely self serving! What’s so cool here is they took time to explain how they use it, what particular effects they’ve seen, what their experience has been, and how they suggest people new to the formula consider using it.
This is especially valuable with a formula like Water of Life, which is an original biblical/esoteric oil rather than a traditional hoodoo formula, so there isn’t a whole body of already-existing knowledge and tradition and lore surrounding it and its usage. So this kind of first-hand feedback is extra valuable.
Thanks for sharing, M!
I can’t recommend this oil highly enough! This is a a pièce de résistance from a master of the art of formulation in our generation. While the energy is soothing, the effects are profoundly powerful. I have found in using oil that events cease rushing to their inevitable, logical conclusions. Instead, space is created for unimagined possibilities where none existed before. Choice becomes possible. Change becomes possible. Outcomes are… asymmetrical. I have yet to correctly predict where the openings in situations would arise nor the direction it will subsequently take, but I will say, things work out better than I could plan. I haven’t used Water of Life to it’s fullest potential, but I recommend it as an anointing oil and to dress candles. It affects people in my proximity without physical contact. You don’t need to be a Christian to use it. Lastly, I suggest slightly open-ended petitions and not insisting on particular details that aren’t of consequence nor assuming at the outset you know the best means to your intended end.M. Moore from Kansas City
Water of Life is a biblical anointing oil for blessing, healing, hope, and divine help. It’s inspired by Revelation 22, which says,
22:1 Then the angel showed me the river of the water of life, bright as crystal, flowing from the throne of God and of the Lamb through the middle of the street of the city; also, on either side of the river, the tree of life with its twelve kinds of fruit, yielding its fruit each month. The leaves of the tree were for the healing of the nations. No longer will there be anything accursed, but the throne of God and of the Lamb will be in it, and his servants will worship him. They will see his face, and his name will be on their foreheads. And night will be no more. They will need no light of lamp or sun, for the Lord God will be their light, and they will reign forever and ever.(ESV translation)
This oil is created using traditional biblical perfumery ingredients to evoke the promise of Revelation 22: no more curses, no more darkness. When God’s servants can see his face, the darkness ceases to exist.
Use this oil when you need a radical change of perspective, when logic won’t work and you need something big enough and paradigm-shifting enough to lift you out of a dark night of the soul and remind you there will be light. You can use Water of Life to remove curses and spiritual darkness, to bring peace and emotional healing, and to invite or focus the gifts of prophecy and angelic communication.
Dusting off this article from 2013 because someone asked about St. Michael and punitive miracles.
I’m posting this as a blog entry 1. because I can’t seem to comment on Mama Cat’s blog (maybe she turned off comments or my browser is jacked up), and 2. I don’t want to take over her blog with my rambling anyway. Anyway, this is in response to her blog post here. I just want to chime in on the “saints punishing you” thing (if you read this whole thing, you’ll see that I am not disagreeing with her – I’m just elaborating).
People tend to think of saints as benevolent entities, close to God, involved in helping the devoted. Actually, there is an extremely long tradition of punitive miracles even in quite orthodox Catholic practice. I go into this a bit in this blog post. If you read the Old Testament, it’s full of them; God smote the hell out of all kinds of people, and…
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An article I originally posted in 2011 wherein I explain why punitive miracles (i.e. saints smiting people) and coercion of saints (i.e. people smiting saints) are both things; briefly describe liturgical hours; cover the concept of intercession; and mangle an ut clause translating a 15th century Latin prayer to St. Michael.
I’ve translated a prayer to St. Michael from a mid-15th century Book of Hours, and I thought I’d share it in between typing light setting reports.
Books of Hours were very popular in medieval Europe. While few laypeople would be able to own, never mind read, a Bible for much of the Middle Ages in much of Europe, a lot of people owned Books of Hours (comparatively speaking). They are so named because they are built around the hours of the day – not the 24 hour setup we know, but the monastic and ecclesiastical hours that the day of a monk or nun or priest was divided into. These “hours” (sometimes called “offices” today) are Matins (basically the first chunk of prayers, at rising or dawn or however you have your day sorted), Lauds or Prime (about 6 am), Terce (about 9 am), Sext (noon), Nones (about 3 pm), Vespers…
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A client is getting set up with some Law Keep Away work, some of which involves physical items being installed at the front entrance where a St. Michael paket has been living. She wonders if she needs to move/remove St. Michael, whom she petitions for physical and spiritual protection, since he’s “the patron saint of police and general law and order guy.”
What a great question!
Short answer, no. No need to remove St. Michael.
Longer answer explaining my rationale: for one, human beings declared him the patron saint of law enforcement – he didn’t proclaim himself that lol… and even if he has shown a propensity for watching out for law enforcement, he certainly hasn’t done so to the exclusion of anyone else. IOW, law enforcement doesn’t have the corner on St. Michael.
Now he is a “law and order guy,” and I would not necessarily expect him to have my back if I, as a devotee of his, were to go out, get fucked up as a rat, and start a fight in a situation that didn’t need a fight, thus causing unnecessary chaos. But a fight for a good cause? Might be a different story – and that might be so even if in the eyes of the law it made me guilty of assault and battery.
IOW, angels and saints are not and have never been especially known for being huge champions of human codifications of law, order, and morality. Or to put it another way, in a standoff, St. Michael would have Valjean’s back, not Javert’s.
But another consideration too: even if St. Michael tended to “take the side” of the person working in the name of human law over another person, working to stay off the radar of some authority doesn’t necessarily equate to being against that authority. I can think of a dozen good reasons off the top of my head to want to avoid being the person an agency or authority focused on that don’t have anything to do with me breaking any laws in my city, state, or country. And I can think of a dozen more off the top of my head that might technically involve some law-breaking but there’s something about the situation, or the system, or the local authority, or the law itself, where the morality of the situation does not match the letter of the law that’s on the books.
And in any case it’s totally possible for me to break the law regularly while still having respect for members of law enforcement and not wanting them to be hurt in the course of doing their job. And to have respect for them but not ever want to see them knocking on my front door 🙂
Now would I count on him to have my back if I wanted to injure a member of law enforcement in the course of doing whatever I’m doing? No. And I would not expect him to have the back of a member of law enforcement who wanted to injure me, either, like set out with that intent. IOW, I think intent matters here, as does general moral orientation. And you know, like Santa Muerte, St. Michael is commonly depicted holding a set of scales or balances in his hand. That’s a reminder in both cases of their roles in weighing the heart or soul of an individual at the personal judgment when that person dies and/or at the general judgment day at the end of time when eternal judgment is passed on everyone who ever lived. And while they might help out with the weighing ritual, only God gets to do that ultimate judging.
So it doesn’t actually matter what we people think. We don’t have the final say, we humans, and we are flawed and imperfect and so are our systems and governments. And that is how it can be possible that Santa Muerte is called on to protect both members of law enforcement and those who regularly run afoul of the law in Mexico. It’s not because she just adores cops or she just adores criminals. It’s because she is a champion of those who find they have to live dangerous lives on the margins of society in one way or another, and her perspective is much larger than ours. So with any saint’s. So with St. Michael. We do not have the big picture, but certainly heaven and hell are not being run the same way as FCI Talladega or Folsom Prison 🙂
This one of a kind chaplet bracelet is handmade with 5mm ruby red glass beads, an ornate crucifix with a bronze-toned antiqued patina imported from Italy, a chain extension and lobster clasp if you want to wear it or secure it around a statue or rearview mirror, and a holy medal of St. Michael handpainted in bright and durable enamels.
The saintly protector par excellence, Michael is called on to defend against dangers both spiritual and physical and from enemies both known and unknown.
Unclasped, this chaplet’s length from end to end is 8.75″. Will fit a 7.5″ wrist, but I’m happy to customize it if you need it shorter or longer. (Just allow a few extra days handling, please!) Medal measures 1″.
This style of chaplet is called a “niner” and is a popular and very portable way of doing a novena for a saint, of keeping your prayer beads close to hand when you’re traveling or need to be more discreet than a full-size rosary might allow, or of having a set of prayer beads the perfect size for wearing as a bracelet or keeping on your car’s rearview mirror or the door knob of your room or home.
One way of praying with a niner chaplet is to call on the saint’s aid on the medal, pray the Our Father x3, the Hail Mary x3, and the Glory Be x3 on the beads, and then the Apostle’s Creed on the crucifix.
Read more about St. Michael (and other saints and angels) in the education section at Big Lucky Hoodoo. And if you’ve never been sure how St. Michael can be a saint and an angel at the same time – and he most certainly is – you can get a little crash course in Catholic ontology at Seraphin Station.
Have a glass-encased vigil light fixed, dressed, blessed, set on my Archangel Gabriel altar, and burned for you in a community altar work service.
Lights will be set the night of Wednesday, March 24th. There is some wiggle room and you can join up after the work starts as long as you see that there are still spots left and it doesn’t say “sold out.”
Usually, a saint’s feast day is the date of their death. Since angels aren’t human and don’t die (though they absolutely are saints), things are a little different with them. And you’ll find that these days, the official feast day of St. Gabriel the Archangel is September 29th – he shares it with the archangels Michael and Raphael.
But it wasn’t always so – feast days get moved around sometimes. And Gabriel’s used to be on March 24th, the day before the feast of the Annunciation, which was pretty much Gabriel’s starring scriptural role: he appeared to the Virgin Mary to tell her that she was going to be the Mother of God. (And *that* had to be a trip.)
So while all angels are messengers, in a sense, Gabriel is kind of the archetypal angelic messenger. It’s his main gig, and so he’s the patron saint of messengers, including postal workers, diplomats, ambassadors, and those in telecommunications.
Because so many of his messages had to do with the realm of pregnancy, childbirth, conception, fertility, he’s also called upon to intercede on behalf of infants and children, pregnant women, and women wishing to become pregnant. Fertility and conception can be understood figuratively here, as well, to do with inspiration, ideas, and the creative process.
And looking more broadly beyond his mentions in the canonical books of the Bible, he takes on varied roles. In Jewish tradition, Gabriel’s the angel of judgment, and in Islam he’s the mouthpiece of God during the dictation of the Koran. In many traditions of Western esotericism, he’s associated with the West, the Moon, and the element of Water.
Thus Gabriel rules ocean navigation and trade; motherhood, birth, children, and home/domestic concerns; intuition, psychic ability, prophecy, and clairvoyance. He can, of course, also be called upon more generally for blessings as one of the canonical archangels known by name from scripture.
Learn more or book your spot at SeraphinStation.com.
I very frequently see folks online say things like this: “Though technically speaking Archangel Michael is not a Saint [sic], sometimes this entity is venerated as one.”
I’m not linking to the source for that because my goal is not to single anyone out for being wrong. Thing is, this is not an uncommon misperception. It’s pretty easy to find multiple websites and blogs that say something to this effect – even those of folks who are otherwise pretty well-versed in folk religion and/or folk magic. If this were just a couple of blogs and not a pretty widespread point of confusion and error, I wouldn’t be going to the trouble to write about it.
I get that not everybody comes from a Catholic background. But if you’re going to write about saints in the context of hoodoo and folk religion, you should do your research before you make assertions. And if you do your research, you’ll see that in a hoodoo context, when you’re talking about saints, you’re nearly always talking about the definition of saint as used by the Catholic Church.
Some Protestant branches define a saint as basically anyone who is a Christian, a member of the body of Christ by virtue of being a member of the church. Others use the term to designate someone who is “born again” and/or someone who has been baptized (at least into their particular branch of Christianity). Some reserve the term mostly to refer to widely recognized holy figures, such as the biblical patriarchs or those who were martyred for their adherence to the Christian faith. The Church of Jesus Christ of Latter-Day Saints considers its members to be saints (but not the members of other churches).
But those are obviously not the operant definitions in traditional hoodoo. While the overwhelming majority of hoodoo practitioners historically have been Protestant Christians, there were always little geographical and cultural pockets of Catholicism (and folk Catholicism), and when rootworkers talk about working with saints, a quick survey of those saints and an understanding of the context in which they are petitioned make it clear that we’re talking about an understanding of sainthood from a Catholic perspective. We aren’t just talking about the biblical patriarchs and your very pious great aunt Emma, who is obviously a vibrant and committed member of the Body of Christ and brings the best potato salad in three states to the church picnic but is obviously not who you light a candle for on a few consecutive Tuesdays when you’re asking for her help.
Non-Catholic folks tend to think of saints as formerly living humans, maybe ones who led especially holy or exemplary lives, maybe performed a few miracles and now hang out in heaven doing various odd jobs for God and letting us bend their ears occasionally when we petition them. But that’s not how it works in Catholic ontology. According to the Roman Catholic Church, to put it as simply as possible, a saint is basically someone who’s in heaven, or to put it another way, if you’re in heaven, you’re a saint. But the actual fabric underlying all of this stuff is just a little more complicated. You can read more about it at the Catholic Encyclopedia, but it’s a concept called the communion of saints:
The communion of saints is the spiritual solidarity which binds together the faithful on earth, the souls in purgatory, and the saints in heaven in the organic unity of the same mystical body under Christ its head, and in a constant interchange of supernatural offices. The participants in that solidarity are called saints by reason of their destination and of their partaking of the fruits of the Redemption…
So you’re part of the communion of saints, the mystical body of Christ, even while you’re still living and even if you’re not quite living perfectly. This isn’t exactly the same thing as being an actual confirmed saint, but you have the potential, and as long as you can stay out of hell, you’ll keep that potential. After you undergo “purification” (or “remedial training” or “detention” or however you want to see Purgatory), then you’ll head to heaven to join the actual community of saints. In other words, as long as you don’t do something that goes down on the Big Permanent Record and lands you in hell, all roads lead to heaven eventually. So you are part of this spiritual economy and you can pray, receive blessings, ask forgiveness, ask a saint to intercede for you, say prayers for the souls of your ancestors, etc. More on this spiritual economy in a moment, but the key point now is that all of these spiritual actions have spiritual results, so things can always change. It ain’t over ’til it’s over.
To paraphrase from later on that same linked webpage, then, saints are basically those who are in fellowship with God the Father and Christ. St. Thomas Aquinas, the great Scholastic philosopher and foremost theologian of the Catholic Church, who was known as the Angelic Doctor and the Angel of the Schools , writes in Summa Theologiae III:8:4:
Where there is one body we must allow that there is one head. Now a multitude ordained to one end, with distinct acts and duties, may be metaphorically called one body. But it is manifest that both men and angels are ordained to one end, which is the glory of the Divine fruition. Hence the mystical body of the Church consists not only of men but of angels. Now of all this multitude Christ is the Head, since He is nearer God, and shares His gifts more fully, not only than man, but even than angels; and of His influence not only men but even angels partake, since it is written (Ephesians 1:20-22): that God the Father set “Him,” namely Christ, “on His right hand in the heavenly places, above all Principality and Power and Virtue and Dominion and every name that is named not only in this world, but also in that which is to come. And He hath subjected all things under His feet.” Therefore Christ is not only the Head of men, but of angels. Hence we read (Matthew 4:11) that “angels came and ministered to Him.”
So the angels, at least the ones who didn’t rebel, are members of the communion of saints, which the Catholic Church characterizes in that linked article as “that reciprocal action of the saints, that corporate circulation of spiritual blessings through the members of the same family, that domesticity and saintly citizenship.” They are under Christ’s power and thus receive his grace, so they’re part of this same spiritual economy that the living and the dead are active participants in. Yes, the dead, which is another big difference between Catholicism and Protestantism and is probably another blog post… but yes, your prayers can help your dead reprobate uncle Joe who’s doing time in Purgatory. And your saintly Grandmother Bosworth, who worked her fingers to the bone and never deserved any of the grief that Joe brought her and who is hanging out in heaven with the other saintly grandmothers, well, she can help you, too, with *her* prayers.
And angels, some of whom Grandmother Bosworth is doubtless rubbing shoulders with at the right hand of God — or at least in a pastoral courtyard just cattycorner to the right arm of God’s comfy chair, but don’t nitpick Grandmother Bosworth! — can hear us and help us. They are part of this same system of reciprocity that extends beyond the borders of life and corporeality, the same spiritual economy in which we might petition a saint and promise a certain “payment” or offering in return, in which working with graveyard dirt or ancestors is not seen as “disturbing the rest of the departed” at all. That idea is totally alien to a Catholic worldview. The dead aren’t gone in the sense of being beyond our ability to interact with in any meaningful way. Grandmother Bosworth is still your grandmother and she’s listening. She made the transition to the afterlife with her personality intact, as it were — her memories and willpower and agency. She can choose to help you (or choose not to, if you’re taking after Uncle Joe).
And so with angels. They are our guardians on this earthly plane. Angels guide individuals (Genesis 28-29, Exodus 32-34, Tobias 4 ff), a chosen people (Exodus 12:13), even a specific geographical region (Deuteronomy 32). And they can serve as psychopomps when we’re leaving it, leading us past the snares of the devil and the gaping mouth of hell so we can make our way to heaven – assuming that’s where we’re headed. 
Now that’s not to say they’re all sweetness and light or they have the same tolerance for your bullshit that Grandmother Bosworth does. Don’t waste an angel’s time whining and don’t make the mistake of thinking they are all hanging around looking like Precious Moments figurines worrying about your love life or your chakras. There’s a reason angels who show up in the Bible often start off with “Don’t be afraid.”
But in the Catholic conception of the communion of saints, angels are 100% active participants and on the same team. And they are absolutely saints.
So yes, St. Michael IS a saint. And an angel. At the same time. The angels who did not rebel are all members of the mystical body of the Church and the communion of saints. People who say otherwise but claim to be talking about hoodoo just don’t have the slightest idea what they’re even talking about and didn’t bother to do their research before they opened their mouths. But the bottom line is that St. Michael can be both a saint and an angel because the Roman Catholic definition of a saint is not the same as the kinda vague concept of sainthood that is floating around in culture more broadly.
And so this in turn should help you see how folk saints fit into all of this – figures who have *not* been formally recognized or canonized by the Catholic church but who are nonetheless venerated by the faithful and seen to have an ability and willingness to respond to the petitions or prayers of the faithful.
That’s how there can be so many darned saints and the Catholic Church doesn’t even pretend that there’s a list anywhere of all of them — because the Church does not *make* saints or grant that status to people or entities. In beatification and canonization, the Church merely formally recognizes the status of sainthood that that person has already attained whether we knew about it or not, and outlines the proper observance of their veneration by the faithful. So there are tons of saints that aren’t formally recognized by the Church with their own feast day or series of statues or whatever. And among the forgotten virgin martyrs and the soldiers of Christ whose names we never knew, we also have figures of folkloric status, both human and not, who are also very active participants in their devotees’ lives: Santa Muerte, Jesus Malverde, Yevgeny Rodionov, Marie Laveau.
Maybe even your pious great aunt Emma one day. Patron saint of the perfect picnic potato salad.
Read more about St. Michael in folklore and vernacular religion, from medieval Ireland through to 20th century Louisiana, at Big Lucky Hoodoo.
 Yeah, did you catch that? Among his several venerable titles, St. Thomas Aquinas is referred to as an angel. Here’s a quick tidbit excerpted from an old children’s schoolbook and here’s a student’s prayer to St. Thomas as the Angel of the Schools. This epithet would need a whole separate blog post to properly unpack, and we’d have to start with etymology, and I can feel some of your eyes glazing over already lol…
But please let all this serve for now just to demonstrate the extent to which God’s creation, and by extension the various available modes and categories of being, are much more complex and dynamic and perhaps even unruly from a Catholic perspective than a non-Catholic might be prepared to appreciate without dropping some highly problematic assumptions and doing some serious digging. So don’t listen to ignorant people talking about the saints, not even if they’re generally well-informed on other aspects of magic or mysticism or religion. There are a lot of folks out there holding forth about saints and angels and who’ve set themselves up as experts who don’t actually know what the hell they’re talking about, not to put too fine a point on it.
 This has always been one of St. Michael’s preeminent roles, in fact. Here’s an 11th century prayer to St. Michael that is fairly typical of its ilk:
I therefore beseech and entreat, archangel Saint Michael, that you [who know those of the accepted souls to be received] deign to take up my soul when it leaves my body and free it from the power of the enemy, so that it may bypass the gates of hell and the ways of darkness, and the lion or dragon who is accustomed to receive souls in hell and lead them to eternal torments may not obstruct it.
(Te ergo supplico et deprecer sancte michael archangele qui ad animas accepiendas accepisti postestatem ut animam meam suscipere digneris quando de corpere meo erit egressa et libera eam de potestate inimici ut pertransive possit portas infernorum et vias tenebrarum ut non se deponat leo vel draco qui conseutus est animas in inferno recipere et ad aeterna tormenta perducere.)
Quoted from Oxford Bodleian Library MS Douce 296, fol. 122v, cited in Kathleen Openshaw, “The Battle between Christ and Satan in the Tiberius Psalter,” Journal of the Warburg and Courtauld Institutes 52 (1989):14-33. Translation is mostly Openshaw excepting the bracketed segment, which she did not translate, so if it’s messed up, it’s my fault.
Call on the blessings and protection of St. Michael and the nine choirs of angels with this one-of-a-kind Angelic Crown chaplet, aka Chaplet of St. Michael.