¹ See the recent Vatican document, Jesus Christ, Bearer of the Waters of Life: a Reflection on the “New Age”(hereafter Waters of Life), 1.5 and passim; on angels, 2.2.1. Available online at http://www.ewtn.com/library/CURIA/PCCPCIDA.HTM

² In Lubheid, C., ed. & trans., Pseudo‐Dionysius: the Complete Works(London: SPCK, 1987), pp. 143–192Google Scholar.

³ See Maritain, J., Le Songe de Descartes(Paris: R.‐A. Correa, 1932)Google Scholar, ch.1.

⁴ Foster, Kenelm, ‘Angelology in the Church and in St. Thomas’, Blackfriars Summa Theologiae, vol.IX (London: Eyre & Spottiswoode, 1967), Appendix I, p. 301Google Scholar.

⁵ Rahner, Karl, ‘Angelologie’, in Höfer, J. & Rahner, K., eds., Lexikon für Theologie und Kirche(Freiburg im Breisgau: Verlag Herder, 1957), vol.1Google Scholar, col.533–8, cited by Foster.

⁶ Ernst, Cornelius, ‘How to See an Angel’, in Multiple Echo: Explorations in Theology(London: DLT, 1979), pp. 187–201Google Scholar.

⁷ Ernst, p. 197. Compare Georges Huber's My Angel Will Go Before You(Dublin: Four Courts, 1983)Google Scholar, which restates biblical and magisterial teaching (as well as Aquinas), with additional hagiographical material, but makes no attempt at a dialogue with modern sciences such as psychology and shows none of Aquinas’ speculative imagination. At best the book is a brave restatement of traditional piety in an unbelieving world, but really it is unsurprising that Huber (p. 16) finds himself “in the disagreeable company of the naïve and uninformed.”

⁸ Dec. 1997, pp. 36–40 – see Heathcote‐James, E., Seeing Angels(London: John Blake, 2001), p. 261 ch.1 n.1.Google Scholar

⁹ E.g. Webster, R., Spirit Guide and Angel Guardians(St. Paul MN: Llewellyn, 1998)Google Scholar.

¹⁰ Anonymous source cited by Heathcote‐James, p. 22.

¹¹ Catechism of the Catholic Church, pgh.328.

¹² See Chauvet, L.‐M., Symbol and Sacrament: a sacramental re‐interpretation of Christian existence, trans. Madigan, P. & Beaumont, M. (Collegeville: The Liturgical Press, 1995), p. 368Google Scholar.

¹³ O’Connor, John, ‘Expansive naturalism and the justification of metaphysics in sacramental theology’, New Blackfriars 84 no.898/990 (July/August 2003), p. 365Google Scholar.

¹⁴ O’Connor, op.cit. p. 367f.

¹⁵ Seeing Angels is based on Heathcote‐James’ PhD thesis, and although a popularization, the book's presentation and criticism of data and conclusions remain “academically intact”.

¹⁶ See Tutt, K., True Life Encounters: Unexplained Natural Phenomena(London: Orion Media, 1997), p. 289Google Scholar.

¹⁷ See K. Finlay, ‘Angels in the trenches: British soldiers and miracles in the First World War’, Studies in Church History(forthcoming paper).

¹⁸ The explanation given by the logical positivist A.J. Ayer for his own NDE in June 1988, during which he “was confronted by a red light, exceedingly bright, and also very painful even when I turned away from it. I was aware that this light was responsible for the government of the universe. Among its ministers were two creatures who had been put in charge of space”(A.J. Ayer, ‘What I saw when I was dead …’, Spectator, 16 July 1988, published in L.E. Hahn, ed., The Philosophy of A.J. Ayer(La Salle: Open Court, 1992), pp. 43–53: this citation, p. 46). Ayer felt that they were not making a good job of it and tried, unsuccessfully, to gain their attention.

¹⁹ See website at http://www.melvinmorse.com/light.htm

²⁰ See Finlay, op.cit.

²¹ A distinction made by Fergus Kerr OP in his discussion of St. Paul's Damascus road experience: Kerr, F., ‘Paul's experience: sighting or theophany?’, New Blackfriars 58/686 (July 1977), pp. 304–313CrossRefGoogle Scholar.

²² Griscom, C., Ecstasy is a New Frequency: Teachings of the Light Institute(New York: Simon & Schuster, 1987), p. 82Google Scholar.; cited in Waters of Life, 2.2.1 n.22.

²³ Finlay, op.cit.

²⁴ See Finlay, op.cit.