I suppose it was to the Alexandrian school and to the early Church that I owe in particular what I definitely held about the Angels. I viewed them, not only as the ministers employed by the Creator in the Jewish and Christian dispensations, as we find on the face of Scripture, but as carrying on, as Scripture also implies, the Economy of the Visible World. I considered them as the real causes of motion, light, and life, and of those elementary principles of the physical universe, which, when offered in their developments to our senses, suggest to us the notion of cause and effect, and of what are called the laws of nature. This doctrine I have drawn out in my Sermon for Michaelmas day, written not later than 1834. I say of the Angels, "Every breath of air and ray of light and heat, every beautiful prospect, is, as it were, the skirts of their garments, the waving of the robes of those whose faces see God." Again, I ask what would be the thoughts of a man who, "when examining a flower, or a herb, or a pebble, or a ray of light, which he treats as something so beneath him in the scale of existence, suddenly discovered that he was in the presence of some powerful being who was hidden behind the visible things he was inspecting, who, though concealing his wise hand, was giving them their beauty, grace, and perfection, as being God's instrument for the purpose, nay, whose robe and ornaments those objects were, which he was so eager to analyze?" and I therefore remark that "we may say with grateful and simple hearts with the Three Holy Children, 'O all ye works of the Lord, &c., &c., bless ye the Lord, praise Him, and magnify Him for ever.'"
Also, besides the hosts of evil spirits, I considered there was a middle race, [daimonia], neither in heaven, nor in hell; partially fallen, capricious, wayward; noble or crafty, benevolent or malicious, as the case might be. They gave a sort of inspiration or intelligence to races, nations, and classes of men. Hence the action of bodies politic and associations, which is so different often from that of the individuals who compose them. Hence the character and the instinct of states and governments, of religious communities and communions. I thought they were inhabited by unseen intelligences. My preference of the Personal to the Abstract would naturally lead me to this view. I thought it countenanced by the mention of "the Prince of Persia" in the Prophet Daniel; and I think I considered that it was of such intermediate beings that the Apocalypse spoke, when it introduced "the Angels of the Seven Churches."
In 1837 I made a further development of this doctrine. I said to my great friend, Samuel Francis Wood, in a letter which came into my hands on his death, "I have an idea. The mass of the Fathers, (Justin, Athenagoras, Irenæus, Clement, Tertullian, Origen, Lactantius, Sulpicius, Ambrose, Nazianzen,) hold that, though Satan fell from the beginning, the Angels fell before the deluge, falling in love with the daughters of men. This has lately come across me as a remarkable solution of a notion which I cannot help holding. Daniel speaks as if each nation had its guardian Angel. I cannot but think that there are beings with a great deal of good in them, yet with great defects, who are the animating principles of certain institutions. … Take England, with many high virtues, and yet a low Catholicism. It seems to me that John Bull is a Spirit neither of heaven nor hell ... Has not the Christian Church, in its parts, surrendered itself to one or other of these simulations of the truth? … How are we to avoid Scylla and Charybdis and go straight on to the very image of Christ?"
Cardinal J.H. Newman, Apologia Pro Vita Sua
I think maybe people in the New Age movement could relate to this kind of theology. We have to rediscover the importance of the doctrine of angels.