One of the things that the current crop of the woke, in their attempt to regulate our speech and thought, forget is that there is a fundamental unity in Christ. Even between those that the thoughtless consider are opposed.
But the thoughtless don't read the texts. I do. I have to give great thanks to William S Briggs, who is working through the Summa on his blog. The discussion of grace from Aquinas and the metaphor of war is good: Calvin notes that the metaphor is at times real.
1 From the foregoing it becomes evident that man achieves this result through the help of divine sanctifying grace: the fact that he loves God.
2 For sanctifying grace is an effect in man of divine love. But the proper effect in man of divine love seems to be the fact that he loves God. Indeed, this is the principal thing in the lover’s intention: to be loved in turn by the object of his love. To this, then, the lover’s main effort inclines, to attract his beloved to the love of himself; unless this occurs, his love must come to naught. So, this fact that he loves God is the result in man of sanctifying grace.
3 Again, there must be some union of things for which there is one end, as a result of their being ordered to this end. Thus, in a state men are unified by a certain concord, so that they may be able to attain the public good, and soldiers in combat must be united and act with one accord, so that victory, the common end, may be achieved.
Now, the ultimate end, to which man is brought with the help of divine grace, is the vision of God in His essence, which is proper to God Himself. Thus, this final good is shared with man by God. So, man cannot be brought to this end unless he be united with God by the conformation of his will. And this is the proper effect of love, for “it is proper to friends to approve and disapprove the same things, and to be delighted in and to be pained by the same things.” Hence, by sanctifying grace man is established as a lover of God, since man is directed by it to the end that has been shared with him by God.
Summa Theologica. Thomas Aquinas
Calvin lived a few hundred years after Aquinas. However, both lived through times of war: literal war. There is continual war: it is spiritual all the time, and physical some of the time. As the progressive project falls apart and their lies become apparent, expect them to become more shrill and more superstitious.
Our forefathers in the faith knew better.
5. In Scripture, then, we uniformly read that angels are heavenly spirits, whose obedience and ministry God employs to execute all the purposes which he has decreed, and hence their name as being a kind of intermediate messengers to manifest his will to men. The names by which several of them are distinguished have reference to the same office. They are called hosts, because they surround their Prince as his court,--adorn and display his majesty,--like soldiers, have their eyes always turned to their leader's standard, and are so ready and prompt to execute his orders, that the moment he gives the nod, they prepare for, or rather are actually at work. In declaring the magnificence of the divine throne, similar representations are given by the prophets, and especially by Daniel, when he says, that when God stood up to Judgment, "thousand thousands ministered unto him, and ten thousand times ten thousand stood before him," (Dan. 7:10). As by these means the Lord wonderfully exerts and declares the power and might of his hand, they are called virtues. Again, as his government of the world is exercised and administered by them, they are called at one time Principalities, at another Powers, at another Dominions (Col. 1:16; Eph. 1:21). Lastly, as the glory of God in some measure dwells in them, they are also termed Thrones; though as to this last designation I am unwilling to speak positively, as a different interpretation is equally, if not more congruous. To say nothing, therefore, of the name of Thrones, the former names are often employed by the Holy Spirit in commendation of the dignity of angelic service. Nor is it right to pass by unhonoured those instruments by whom God specially manifests the presence of his power. Nay, they are more than once called Gods, because the Deity is in some measure represented to us in their service, as in a mirror. I am rather inclined, however, to agree with ancient writers, that in those passages wherein it is stated that the angel of the Lord appeared to Abraham, Jacob, and Moses, Christ was that angel. Still it is true, that when mention is made of all the angels, they are frequently so designated. Nor ought this to seem strange. For if princes and rulers have this honour given them, because in their office they are vicegerents of God, the supreme King and Judge, with far greater reason may it be given to angels, in whom the brightness of the divine glory is much more conspicuously displayed.
6. But the point on which the Scriptures specially insist is that which tends most to our comfort, and to the confirmation of our faith, namely, that angels are the ministers and dispensers of the divine bounty towards us. Accordingly, we are told how they watch for our safety, how they undertake our defence, direct our path, and take heed that no evil befall us. There are whole passages which relate, in the first instance, to Christ, the Head of the Church, and after him to all believers. "He shall give his angels charge over thee, to keep thee in all thy ways. They shall bear thee up in their hands, lest thou dash thy foot against a stone." Again, "The angel of the Lord encampeth round about them that fear him, and delivereth them." By these passages the Lord shows that the protection of those whom he has undertaken to defend he has delegated to his angels. Accordingly, an angel of the Lord consoles Hagar in her flight, and bids her be reconciled to her mistress. Abraham promises to his servant that an angel will be the guide of his journey. Jacob, in blessing Ephraim and Manasseh, prays "The angel which redeemed me from all evil bless the lads." So an angel was appointed to guard the camp of the Israelites; and as often as God was pleased to deliver Israel from the hands of his enemies, he stirred up avengers by the ministry of angels. Thus, in fine (not to mention more), angels ministered to Christ, and were present with him in all straits. To the women they announced his resurrection; to the disciples they foretold his glorious advent. In discharging the office of our protectors, they war against the devil and all our enemies, and execute vengeance upon those who afflict us. Thus we read that an angel of the Lord, to deliver Jerusalem from siege, slew one hundred and eighty-five thousand men in the camp of the king of Assyria in a single night.
7. Whether or not each believer has a single angel assigned to him for his defence, I dare not positively affirm. When Daniel introduces the angel of the Persian and the angel of the Greeks, he undoubtedly intimates that certain angels are appointed as a kind of presidents over kingdoms and provinces. Again, when Christ says that the angels of children always behold the face of his Father, he insinuates that there are certain angels to whom their safety has been entrusted. But I know not if it can be inferred from this, that each believer has his own angel. This, indeed, I hold for certain, that each of us is cared for, not by one angel merely, but that all with one consent watch for our safety. For it is said of all the angels collectively, that they rejoice "over one sinner that repenteth, more than over ninety and nine just persons which need no repentance." It is also said, that the angels (meaning more than one) carried the soul of Lazarus into Abraham's bosom. Nor was it to no purpose that Elisha showed his servant the many chariots of fire which were specially allotted him.
There is one passage which seems to intimate somewhat more clearly that each individual has a separate angel. When Peter, after his deliverance from prison, knocked at the door of the house where the brethren were assembled, being unable to think it could be himself, they said that it was his angel. This idea seems to have been suggested to them by a common belief that every believer has a single angel assigned to him. Here, however, it may be alleged, that there is nothing to prevent us from understanding it of any one of the angels to whom the Lord might have given the charge of Peter at that particular time, without implying that he was to be his, perpetual guardian, according to the vulgar imagination (see Calvin on Mark 5:9), that two angels a good and a bad, as a kind of genii, are assigned to each individual. After all, it is not worthwhile anxiously to investigate a point which does not greatly concern us. If any one does not think it enough to know that all the orders of the heavenly host are perpetually watching for his safety, I do not see what he could gain by knowing that he has one angel as a special guardian. Those, again, who limit the care which God takes of each of us to a single angel, do great injury to themselves and to all the members of the Church, as if there were no value in those promises of auxiliary troops, who on every side encircling and defending us, embolden us to fight more manfully.
Institutes of the Christian Religion, Book 1 Chapter 14. John Calvin
Like most reformed, I tend to ignore angels. This is an error: they exist, and the spirit of the nation and the spirit of the age is embodied by such. Either a righteous servant of God almighty or a fallen minion of the Satanic horde. They know the stakes and they tremble.
We forget this at our peril.