Can One Bow Down to Angels?

Josue V:[13] And when Josue was in the field of the city of Jericho, he lifted up his eyes, and saw a man standing over against him: holding a drawn sword, and he went to him, and said: Art thou one of ours, or of our adversaries? [14] And he answered: No: but I am prince of the host of the Lord, and now I am come. [15] Josue fell on his face to the ground. And worshipping, add: What saith my lord to his servant? [16] Loose, saith he, thy shoes from off thy feet: for the place whereon thou standest is holy. And Josue did as was commanded him.

[14] Prince of the host of the Lord: St. Michael, who is called prince of the people of Israel, Dan. 10. 21.

[15] Worshipping: Not with divine honour, but with a religious veneration of an inferior kind, suitable to the dignity of his person.

Apocalypse XIX:[10] And I fell down before his feet, to adore him. And he saith to me: See thou do it not: I am thy fellow servant, and of thy brethren, who have the testimony of Jesus. Adore God. For the testimony of Jesus is the spirit of prophecy.

[10] I fell down before: St. Augustine (lib. 20, contra Faust, c. 21) is of opinion, that this angel appeared in so glorious a manner, that St. John took him to be God; and therefore would have given him divine honour had not the angel stopped him, by telling him he was but his fellow servant.

St. Gregory (Hom. 8, in Evang.) rather thinks that the veneration offered by St. John, was not divine honour, or indeed any other than what might lawfully be given; but was nevertheless refused by the angel, in consideration of the dignity to which our human nature had been raised, by the incarnation of the Son of God, and the dignity of St. John, an apostle, prophet, and martyr.

From above, I take it the answer is yes:

Sancte Michael Archangele,		Blessed Michael, Archangel,
defende nos in proelio;		defend us in the hour of conflict;
contra nequitiam et insidias diaboli esto praesidium.		be our safeguard against the wickedness and snares of the devil.
Imperet illi Deus, supplices deprecamur:		May God restrain him, we humbly pray;
tuque, Princeps militiae Caelestis,		and do thou, O Prince of the heavenly host,
satanam aliosque spiritus malignos,		by the power of God, thrust, down to hell, Satan,
qui ad perditionem animarum pervagantur in mundo,		and with him the other wicked spirits
divina virtute in infernum detrude.		who wander through the world for the ruin of souls.
Amen.		Amen.

An Orthodox Misquoted St Augustine On the Holy Trinity § 47

He forgot to tell it was book 15 § 47 (§§ and chapters go through each book as independent numberings), but there is a § 47 in Book XV, and here is how it reads:

47. Are we therefore able to ask whether the Holy Spirit had already proceeded from the Father when the Son was born, or had not yet proceeded; and when He was born, proceeded from both, wherein there is no such thing as distinct times: just as we have been able to ask, in a case where we do find times, that the will proceeds from the human mind first, in order that that may be sought which, when found, may be called offspring; which offspring being already brought forth or born, that will is made perfect, resting in this end, so that what had been its desire when seeking, is its love when enjoying; which love now proceeds from both, i.e. from the mind that begets, and from the notion that is begotten, as if from parent and offspring? These things it is absolutely impossible to ask in this case, where nothing is begun in time, so as to be perfected in a time following. Wherefore let him who can understand the generation of the Son from the Father without time, understand also the procession of the Holy Spirit from both without time. And let him who can understand, in that which the Son says, « As the Father has life in Himself, so has He given to the Son to have life in Himself, » not that the Father gave life to the Son already existing without life, but that He so begot Him apart from time, that the life which the Father gave to the Son by begetting Him is co-eternal with the life of the Father who gave it: let him, I say, understand, that as the Father has in Himself that the Holy Spirit should proceed from Him, so has He given to the Son that the same Holy Spirit should proceed from Him, and be both apart from time: and that the Holy Spirit is so said to proceed from the Father as that it be understood that His proceeding also from the Son, is a property derived by the Son from the Father. For if the Son has of the Father whatever He has, then certainly He has of the Father, that the Holy Spirit proceeds also from Him. But let no one think of any times therein which imply a sooner and a later; because these things are not there at all. How, then, would it not be most absurd to call Him the Son of both: when, just as generation from the Father, without any changeableness of nature, gives to the Son essence, without beginning of time; so procession from both, without any changeableness of nature, gives to the Holy Spirit essence without beginning of time? For while we do not say that the Holy Spirit is begotten, yet we do not therefore dare to say that He is unbegotten, lest any one suspect in this word either two Fathers in that Trinity, or two who are not from another. For the Father alone is not from another, and therefore He alone is called unbegotten, not indeed in the Scriptures, but in the usage of disputants, who employ such language as they can on so great a subject. And the Son is born of the Father; and the Holy Spirit proceeds from the Father principally, the Father giving the procession without any interval of time, yet in common from both [Father and Son]. But He would be called the Son of the Father and of the Son, if— a thing abhorrent to the feeling of all sound minds— both had begotten Him. Therefore the Spirit of both is not begotten of both, but proceeds from both.

Source: Book XV (you'll have to scroll down) of On the Trinity

Note, Photius in Vivliothiki calls St Augustine (of whom he presumably read another book) "ho en tois hagiois Aougoustinos"./HGL