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This article is about the supernatural being. For other uses, see Angel (disambiguation).
The Archangel Michael by Guido Reni wears a late Roman military outfit in this 17th century depiction
An angel (from Greek: άγγελος, angelos, "messenger", pl. άγγελοι) is a supernatural being found in many religions. In Christianity, Islam, Judaism, and Zoroastrianism, angels, as attendants or guardians to man, typically act as messengers from God.
Angelology (from Greek: άγγελος, angelos, "messenger"; and λόγος, logos, "study") is a branch of theology that deals with a hierarchical system of angels, messengers, celestial powers or emanations, and the study of these systems. It primarily relates to Kabbalistic Judaism and Christianity,Encyclopedic Theosophical Glossary. Theosophical University Press. Retrieved on 2006-03-17. where it is one of the ten major branches of theology.J. Hampton Keathley, III, Th. M.. Angelology The Doctrine of Angels. Retrieved on 2006-03-17.
Some secular scholars believe that Judeo-Christianity owes a great debt to Zoroastrianism in regards to the introduction of angelology and demonology, as well as the fallen angel Satan as the ultimate agent of evil, comparing him to the evil spirit Ahriman. As the Iranian Avestan and Vedic traditions and also other branches of Indo-European mythologies show, the notion of demons had existed long before., volume 1, page 283. , New York (1986) ISBN 0-02-909700-2 (retrieved 18 Feb. 2007) "Angels in Christianity," at the Internet Encyclopedia of Religion
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In Zoroastrianism there are different angel-like animals. For example, each person has one guardian angel, called Fravashi. They patronize human beings and other creatures, and also manifest God’s energy. Also, the Amesha Spentas have often been regarded as angels (they don\'t convey messages), but are rather emanations of Ahura Mazda ("Wise Lord", God); they appear in an abstract fashion in the religious thought of Zarathustra and then later (during the Achaemenid period of Zoroastrianism) became personalized, associated with an aspect of the divine creation (fire, plants, water, magic, being happy...).
Jacob Wrestling with the Angel. Gustave Doré, 1855
The Biblical name for angel, מלאך ("mal\'ach"), obtained the further signification of "angel" only through the addition of God\'s name, as "angel of the Lord," or "angel of God" (Zechariah 12:8). Other appellations are "sons of God", (Genesis 6:4; Job 1:6 [R. V. v. 1]) and "the holy ones" (Psalm 89:6-8). Mal\'ach can mean any sort of messenger, even a king\'s emissary. (Genesis 32:4)
According to Jewish interpretation, \'Elohim is only sometimes reserved for the one true God; but at times \'Elohim (powers), bnēi \'Elohim, bnēi Elim (sons of gods) were general terms for beings with great power (e.g. judges). See also: Names of God in Judaism
Angels are referred to as "holy ones" Zechariah 14:5 and "watchers" Daniel 4:13. They are spoken of as the "host of heaven" Deuteronomy 17:3 or of "Adonai" Joshua 5:14. The "hosts," צבאות Tzevaot in the title Adonai Tzevaot (alternatively, Adonai Tzivo\'ot), Lord of Hosts, were probably at one time identified with the angels.[citation needed] The identification of the "hosts" with the stars comes to the same thing; the stars were thought of as being closely connected with angels. However, God is very jealous of the distinction between Himself and angels, and consequently, the Hebrews were forbidden by Moses to worship the "host of heaven".[citation needed] It is probable that the "hosts" were also identified with the armies of Israel, whether this army is human, or angelic.
According to historical scholars, in early Hebrew thought, God appears and speaks directly to individuals (Genesis 3:8, Exodus 12:1). He also intervenes in human affairs, often acting punitively and violently (Genesis 22ff.; Exodus 4:24, 14:4; 2 Samuel 24:1: Psalm 78:31ff.) God\'s nature reflects the mores of nomadic people. Under the influence of Zoroastrianism and by postexilic prophets and writers, these earlier conceptions were revised to reflect a new theodicy which explained evil without directly implicating God. As the result, God became both more distant and more merciful. Angels and demons replaced him in his encounters with men, and Satan assumed his destructive powers (cf. 2 Samuel 24:1 with 1 Chronicles 21:1). The Encyclopedia of Religion, volume 1, page 283., New York (1986) ISBN 0-02-909700-2 (retrieved 18 Feb. 2007)
Prior to the emergence of monotheism in Israel the idea of an angel was the Malach Adonai, Angel of the Lord, or Malach Elohim, Angel of God. The Malach Adonai is an appearance or manifestation of God in the form of a man, and the term Malach Adonai is used interchangeably with Adonai (God). (cf. Exodus 3:2, with 3:4; Exodus 13:21 with Exodus 14:19). Those who see the Malach Adonai say they have seen God (Genesis 32:30; Judges 13:22). The Malach Adonai (or Elohim) appears to Abraham, Hagar, Moses, Gideon, etc., and leads the Israelites in the Pillar of Cloud (Exodus 3:2). The phrase Malach Adonai may have been originally a courtly circumlocution for the Divine King; but it readily became a means of avoiding anthropomorphism, and later on, when angels were classified, the Malach Adonai meant an angel of distinguished rank. The identification of the Malach Adonai with the Logos, (said by Christians to be the Second Person of the Trinity), is not indicated by the references in the Hebrew scriptures; but the idea of a Being partly identified with God, and yet in some sense distinct from him, illustrates a tendency of Jewish religious thought to distinguish persons within the unity of the deity. Whilst some Christians say that this foreshadows the doctrine of the Trinity, Kabbalist Jews would show how it developed into kabbalistic theological thought and imagery.
Once the doctrine of monotheism was formally expressed, in the period immediately before and during the Exile (Deuteronomy 6:4-5 and Isaiah 43:10), we find angels prominent in the Book of Ezekiel. Ezekiel, as a prophet of the Exile, may have been influenced by the hierarchy of supernatural beings in the Babylonian religion, and perhaps even by the angelology of Zoroastrianism (it is not, however, certain that these doctrines of Zoroastrianism were developed at so early a date). Ezekiel 9 gives elaborate descriptions of cherubim (a class, or type of angels); and in one of his visions, he sees seven angels execute the judgment of God upon Jerusalem. As in Genesis, they are styled "men"; malach, for "angel", does not occur in Ezekiel. Somewhat later, in the visions of Zechariah, angels play a great part; they are sometimes spoken of as "men", sometimes as malach, and the Malach Adonai seems to hold a certain primacy among them Zechariah 1:11. The Satan also appears to prosecute (so to speak) the High Priest before the divine tribunal (Zechariah 3:1). Similarly in the Book of Job the bnei Elohim, sons of God, appear, and amongst them, Satan (Hebrew ha-satan), again in the role of public prosecutor, the defendant being Job (Job 1, HE. Cf. 1 Chronicles 21:1). Occasional references to "angels" occur in the Psalter (Psalms 91:11, 103:20 etc.); they appear as ministers of God.
Psalm 78:49 speaks of "evil angels" (Authorized Version) or "angels of evil" (Judaica Press). "Evil" here is not meant in the moral sense, but in the sense of opposition.
The seven angels of Ezekiel may be compared with the seven eyes of God in Zechariah 3:9, 4:10. The latter have been connected by Ewald and others with the later doctrine of seven chief angels (Tobit 12:15; Revelation 8:2), parallel to and influenced by the Ameshaspentas (Amesha Spenta), or seven great spirits of the Persian mythology.
During the Persian and Greek periods, the doctrine of angels underwent a great development, partly, at any rate, under foreign influences. In Daniel, c. [160 BC], 71 angels, usually spoken of as "men" or "Angel-princes", appear as guardians or champions of the individual nations, defending them as God sits in council with them over the world; grades are implied, there are "princes" and "chief" or "great princes"; and the names of some angels are known, Gabriel, Michael; the latter is pre-eminent (Daniel 8:16; Daniel 10:13, 20-21), he is the guardian of Israel\'s leading Kingdom of Judah. Again in Tobit a leading part is played by Raphael, "one of the seven holy angels" (Tobit 12:15).
In Tobit, too, we find the idea of the demon or evil angel, although one should note that the Book of Tobit is not accepted into Jewish or Protestant canon.Tobit, Book of at JewishEncyclopedia.comTobit, or The Book of Tobias (biblical literature) at Britannica Online Encyclopedia In the canonical Hebrew/Aramaic scriptures, angels may inflict suffering as ministers of God; but they act as subordinates to God, and not as independent, morally evil agents. The statement (Job 4:18) that God "charged his angels with folly" applies to all angels. In Daniel, the princes, or guardian angels, of the heathen nations oppose Michael, the guardian angel of Judah. But in Tobit, we find Asmodeus the evil demon, τὸ πονηρὸν δαιμόνιον, who strangles Sarah\'s husbands, and also a general reference to "a devil or evil spirit", πνεῦμα (Tobit 3:8, 17; 6:7).
The Fall of the Angels is not properly a scriptural doctrine, though it is based on Genesis 6:2, as interpreted by the Book of Enoch, although there is no evidence that the bnē Elohim of that chapter are angels or superhuman beings, the only such assumption being made on the use of the Hebrew \'Elohim\' .
Gothic revival angel in a cemetery in Metairie, Louisiana.
In the Hebrew Bible, angels often appear to people in the shape of humans of extraordinary beauty, and often are not immediately recognized as angels (Genesis 18:2, Genesis 19:5; Judges 6:17, Judges 8:6; 2 Samuel 29:9). Some fly through the air, some become invisible, sacrifices touched by some are consumed by fire, and some may disappear in sacrificial fire. God, "the Angel of the Lord" appeared in the flames of the thorn bush (Genesis 16:13; Judges 6:21-22; 2 Kings 2:11; Exodus 3:2). They are described as pure and bright as Heaven; consequently, they are said to be formed of fire, and encompassed by light, as the Psalmist said (Psalm 104:4): "He makes winds His messengers, burning fire His ministers." Some verses in the Apocrypha/Deuterocanonical works depict angels wearing blue or red robes but no such reference occurs in the Protestant books.
Though superhuman, angels can assume human form; this is the earliest conception. Gradually, and especially in post-Biblical times, angels came to be imagined in a form corresponding to the nature of the mission to be fulfilled—generally, however, the human form. Angels have commonly been depicted as human who, as the same nature of typical angels, have "wings" and can fly. Angels can be depicted bearing drawn swords or other weapons in their hands—one carries an ink-horn by his side—and ride on horses (Numbers 22:23, Joshua 5:13, Ezekiel 9;2, Zechariah 1:8 et seq.). A terrible angel mentioned in 1 Chronicles 21:16,30, as standing "between the earth and the heaven, having a drawn sword in his hand". In the Book of Daniel, reference is made to an angel "clothed in linen, whose loins were girded with fine gold of Uphaz: his body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in color to polished brass, and the voice of his words like the voice of a multitude" (Daniel 10:5-6). This imagery is very similar to a description in the book of Revelation. Angels are thought by many to possess wings. This has arisen from references to their ability to fly (Daniel 9:21). Both cherubim and seraphim are depicted with wings in the Bible, and they are both traditionally associated within both the Jewish and Christian hierarchy of angels. Angels are only depicted in Christian, Jewish and Zoroastrian art from the times of the Roman emperor Constance.[citation needed] They are commonly depicted with halos.
Detail of angel from nativity windows at Trinity Church, Boston, designed by Edward Burne-Jones and executed by William Morris, 1882
In Christian iconography, the use of wings is a convention used to denote the figure as a spirit. Depictions of angels in Christian art as winged human forms, unlike classical pagan depictions of the major deities, follow the iconic conventions of lesser winged gods, such as Eos, Eros, Thanatos and Nike.
Angels are portrayed as powerful and dreadful, endowed with wisdom and with knowledge of all earthly events, correct in their judgment, holy, but not infallible: they strive against each other, and God has to make peace between them. When their duties are not punitive, angels are beneficent to man (Psalms 103:20, 78:25; 2 Samuel 14:17,20, 19:28; Zechariah 14:5; Job 4:18, 25:2).
The number of angels is enormous. Jacob meets a host of angels; Joshua sees the "captain of the host of the Lord"; God sits on His throne, "all the host of heaven standing by Him on His right hand and on his left"; the sons of God come "to present themselves before the Lord" (Genesis 32:2; Joshua 5:14-15; 1 Kings 22:19; Job 1:6, 2:1; Psalm 89:6; Job 33:23). The general conception is the one of Job 25:3: "Is there any number of his armies?" In the Book of Revelation, the number is "a thousand thousands, and many tens of thousands".
Though the older writings usually mention one angel of the Lord, embassies to men as a rule comprised several messengers. The inference, however, is not to be drawn that God Himself or one particular angel was designated: the expression was given simply to God\'s power to accomplish through but one angel any deed, however wonderful.
Angels are referred to in connection with their special missions as, for instance, the "angel which hath redeemed" (Genesis 48:16); "an interpreter" (Job 33:23);"the angel that destroyed" (2 Samuel 24:16); "messenger of the covenant" (Malachi 3:1); "angel of his presence" (Isaiah 43:9); and "a band of angels of evil" (Psalm 78:49)."Evil" here does not have the sense of moral evil, but of opposition.
When, however, the heavenly host is regarded in its most comprehensive aspect, a distinction may be made between cherubim, seraphim, chayot ("living creatures"), Ofanim ("wheels"), and Arelim (another name for Thrones). God is described as riding on the cherubim and as "the Lord of hosts, who dwelleth between the cherubim"; while the latter guard the way of the Tree of Life (1 Samuel, Psalm 80:2, Genesis 3:24). The seraphim are described by Isaiah 6:2) as having six wings; and Ezekiel describes the ḥayyot (Ezekiel 1:5 et seq.) and ofanim as heavenly beings who carry God\'s throne.
In post-Biblical times, the heavenly hosts became more highly organized (possibly as early as Zecharaiah 3:9, 4:10; certainly in Daniel), and there came to be various kinds of angels; some even being provided with names, as will be shown below.
In the Bible, angels are a medium of God\'s power; they exist to execute God\'s will. Angels reveal themselves to individuals as well as to the whole nation, to announce events, either bad or good, affecting humans. Angels foretold to Abraham the birth of Isaac, to Manoah the birth of Samson, and to Abraham the destruction of Sodom. Guardian angels were mentioned, but not, as was later the case, as guardian spirits of individuals and nations. God sent an angel to protect the Hebrew people after their exodus from Egypt, to lead them to the promised land, and to destroy the hostile tribes in their way (Exodus 23:20, Numbers 20:16).
In Judges 2:1 an angel of the Lord—unless here and in the preceding instances (compare Isaiah 42:19, Hagai 1:13, Malachi 3:1), a human messenger of God is meant—addressed the whole people, swearing to bring them to the promised land. An angel brought Elijah meat and drink (1 Kings 19:5); and as God watched over Jacob, so is a pious person protected by an angel, who cares for him in all his ways (Psalm 34:7, HE). There are militant angels, one of whom smites in one night the whole Assyrian army of 185,000 men (2 Kings 19:35); messengers go forth from God "in ships to make the careless Ethiopians afraid" (Ezekiel 30:9; the enemy is scattered before the angel like chaff (Psalm 35:5-6).
Avenging angels are mentioned, such as the one in 2 Samuel 24:15, who annihilates thousands. It would seem that the pestilence was personified, and that the "evil angels" mentioned in Psalm 78:49 are to be regarded as personifications of this kind. "Evil" is here to be taken in the causative sense, as "producing evil"; for, as stated above, angels are generally considered to be by nature beneficent to man. They glorify God, whence the term "glorifying angels" comes (Psalms 29:1, HE, HE; compare Isaiah 6:2 et seq.).
They constitute God\'s heavenly court, sitting in council with him (1 Kings 22:19; Job 1:6, 2:1); hence they are called His "council of the holy ones" (Psalm 89:7, R.V.; A.V.: "assembly of the saints"). They accompany God as his attendants, when he appears to man (Deuteronomy 33:2; Job 38:7). This conception was developed after the Exile; and in the Book of Zechariah, angels of various shapes are delegated "to walk to and fro through the earth" in order to find out and report what happens (Zechariah 6:7).
In the prophetic books, angels appear as representatives of the prophetic spirit, and bring to the prophets God\'s word. Thus the prophet Haggai was called God\'s messenger (angel); and it is known that "Malachi" is not a real name, but means "messenger" or "angel". In 1 Kings 13:18, an angel brought the divine word to the prophet.
In some places, it is implied that angels existed before the physical creation (Genesis 1:26; Job 38:7). The earlier Biblical writings did not speculate about them; simply regarding them, in their relations to man, as God\'s agents. Consequently, they did not individualize or denominate them; and in Judges 13:18 HE, and Genesis 32:29, the angels, when questioned, refuse to give their names. In Daniel, however, there occur the names Michael and Gabriel. Michael is Israel\'s representative in Heaven, where other nations—the Persians, for instance—were also represented by angelic princes. More than three hundred years before the Book of Daniel was written, Zechariah graded the angels according to their rank, but did not name them. The notion of the seven eyes (Zechariah 3:45, HE) may have been affected by the representation of the seven archangels and also possibly by the seven Amesha Spenta of Zoroastrianism (compare Ezekiel 9:2).
The Bible, Oral Law, Midrash and various mystical texts present angels as heavenly beings created by God who are not endowed with free will. They occasionally appear on earth in furtherance of God\'s will, often as messengers. They are frequently encountered in mystical texts, particularly those of the Merkabah tradition. Jewish angelology is far from systematic, and the purpose, nature and personalities of individual angels and the heavenly host as a whole varies greatly across historical eras, texts, genres and traditions.Jewish Encylopedia, accessed Feb. 15, 2008
The Bible uses the terms מלאך אלהים (messenger of God), מלאך יהוה (messenger of the Lord), בני אלוהים (sons of God) and הקדושים (the holy ones) to refer to beings traditionally interpreted as angels. Other terms are used in later texts, such as העוליונים (the upper ones). Daniel is the first biblical figure to refer to individual angels by name.Jewish Encylopedia, accessed Feb. 15, 2008
In post-Biblical Judaism, certain angels came to take on a particular significance and developed unique personalities and roles. Though these archangels were believed to have rank amongst the heavenly host, no systematic hierarchy ever developed. Metatron is considered one of the highest of the angels in Merkabah and Kabbalist mysticism and often serves as a scribe. He is briefly mentioned in the Talmud,Sanhedrin 38b and Avodah Zerah 3b. and figures prominently in Merkabah mystical texts. Michael, who serves as a warrior and advocate for Israel (Daniel 10:13) is looked upon particularly fondly. Gabriel is mentioned in the Book of Daniel (Daniel 8:15-17) and briefly in the Talmud,cf. Sanhedrin 95b as well as many Merkabah mystical texts.
In the Middle Ages, some Jews presented a rationalist view of angels that is accepted by many Jews.
The rationalist view of angels, as held by Maimonides, Gersonides, Samuel Ibn Tibbon, etc., states that God\'s actions are never mediated by a violation of the laws of nature. Rather, all such interactions are by way of angels. Even this can be highly misleading: Maimonides harshly states that the average person\'s understanding of the term "angel" is ignorant in the extreme.
Rather, according to Maimonides, the wise man understands that what the Bible and Talmud refer to as "angels" are actually metaphors for laws of nature, or the principles by which the universe operates. This is explained in his Guide of the Perplexed II:4 and II:6, and differs from the more widespread perception of angels in the Torah.
Raphael and Tobias, after Adam Elsheimer, c1610. The Archangel appears in nearly normal clothes; there is even the suggestion of trousers
In the New Testament angels appear frequently as the ministers of God and the agents of revelation (e.g. Matthew 1:20 (to Joseph), 4:11. (to Jesus), Luke 1:26 (to Mary), Acts 12:7 (to Peter)); and Jesus speaks of angels as fulfilling such functions (e.g. Mark 8:38, 13:27), implying in one saying that they neither marry nor are given in marriage (Mark 12:25). Angels are most prominent at the birth of Jesus and at Jesus\' resurrection. The New Testament takes little interest in the idea of the angelic hierarchy, but there are traces of the doctrine. The distinction of good and bad angels is recognized. Good angels mentioned by name are Gabriel and Michael (Luke 1:19; Daniel 12:1). Scripture also mentions a tempter Satan, the scribes name the ruler of demons as Beelzebub, and the angel of the abyss Apollyon (Mark 1:13, 3:22; Rev. 9:11). Apollyon, (Hebrew Abaddon) a name for an angel mentioned in Revelation 9:11, is believed by some to be a good angel that guards the gates to the traditionally known hell. Revelation 10:1 describes another angel, although unnamed, some say it is Metatron. The Christian Greek scriptures also imply an angelic hierarchy; archangels (namely Michael, mentioned in both Daniel 10:13 and Jude 9, Gabriel, and Raphael), principalities and powers (Rom. 8:38; Col. 2:10), thrones and dominions (Col 1:16). The hierarchies of principalities, powers, thrones, and dominions are questionable by some Christian denominations due to the ambiguity of the context. Romans 8:38 may refer to other things besides angels if the context includes opposition beyond spirits themselves. The scope of Col. 1:16 covering "all things created" also extends far beyond angels by themselves. Other hierarchies accepted from the Old Testament include seraphim and cherubim.
.jpg/58px-The Wilton Diptych (Right).jpg)
Angels of about 1400, in the Wilton diptych
Since Saint Gregory and the Pseudo-Dionysian Celestial Hierarchy (5th century), Catholic theology has assumed nine orders of angelic belings; Angels, Virtues, Powers (called Lords), Principalities, Dominions (also called Kings), Thrones (Ophanim), Cherubim, Seraphim and Archangels, endorsed by medieval scholasticism (Summa Theologica). This is not official Church doctrine or dogma, however, and in general the faithful are not required to adhere to this categorization.
Angels occur in groups of four or seven (Rev 7:1). The Angels of the Seven Churches of Asia Minor are described in Rev. 1-3; the angels are the representative angels of the seven congregations. Daniel 10:12,13 also appears to depict angels in opposition (presumably fallen angels) to other angels, taking on the roles of prince-angels (of the order of Principalities) for nations, in this case the "prince of the kingdom of Persia." It is well-known that there are angels for nations, organizations, parishes, families, and individuals (angels presiding over individuals are called guardian angels.)
The angel Gabriel appeared to Mary in the traditional role of messenger to inform her that her child would be the Messiah, and other angels were present to herald his birth. In Matt. 28:2, an angel appeared at Jesus\' tomb, frightened the Roman guards, rolled away the stone from the tomb, and later told the myrrh-bearing women of Jesus\' resurrection. Alternately, in Mark 16:5, the angel is not seen until the women enter the already-opened tomb, and he is described simply as "a young man." In Luke\'s version of the resurrection tale (Luke 24:4), two angels suddenly appear next to the women within the tomb; they are described as being clothed in "shining apparel." This is most similar to the version in John 20:12, where Mary alone speaks to "two angels in white" within the tomb of Jesus.
Two angels witnessed Jesus\' ascent into Heaven and prophesied his return. When Peter was imprisoned, an angel put his guards to sleep, released him from his chains, and led him out of the prison. Angels fill a number of different roles in the Book of Revelation. Among other things, they are seen gathered around the Throne of God saying the thrice-holy hymn.
Scholastic theologians teach that angels are mentally superior to humans as mankind was created "a little lower than the angels" (Psalm 8:5) and can travel much faster than the known limitations of the physical universe.[citation needed] They also teach that angels are intermediaries to some forces that would otherwise be natural forces of the universe, such as the rotation of planets and the motion of stars.[attribution needed] Because of their spiritual nature, angels possess the beatific vision of the triple Godhead.
Many theologians and saints state that one third of angels fell from grace during the war in Heaven.[citation needed] This teaching is based on Revelation 12:4 "His [Satan\'s] tail swept a third of the stars out of the sky and flung them to the earth." Stars often figuratively refer to angels in the Bible.
A Gothic angel in ivory, c1250, Louvre
While angels and demons alike are generally regarded as invisible to human sight, they are frequently depicted as human-like creatures with wings, though many theologians have argued that they have no physical existence, but can take on human form (the traditional Eastern Orthodox term for angels is asomata, "bodiless [ones]"). Descriptions of angels in their angelic form mention wings (as in Isaiah, Zachariah, etc.) however, when appearing in human form, they look like men, or as young men. Seraphim are shown in art as having six wings (in accordance with Isaiah 6:1-3), and Cherubim four, having a quadruple face of lion, ox, eagle, and man. For some inexplicable reason, Putto are often confused with Cherubim, although they are completely different. This confusion only occurs among English-speaking persons.
Most theologians agree that angels have no gender (see more extended discussion below). Therefore, they usually appear as androgynous, although guardian angels appear more feminine and maternal. Their exceptional beauty was well attested in Scripture. The long plain dress or tunic traditionally given to most angels comes hardly altered from the Byzantine tradition, where it had, if anything, a male connotation. In the Renaissance these were shown often bright-coloured, but before and after were mostly plain white.
Byzantine angels were also often shown in military outfits, and, transmitted by icons from Crete in particular, this tradition was transferred to Western art, especially for Gabriel and Michael, who wear versions of Byzantine officer\'s armour and clothing into the Baroque period and later. The same archangels, when in attendance on Christ or the Virgin, wear the loros, a jeweled strip of cloth hanging vertically down the front of the body. This was worn only by the Imperial family and their bodyguard; the archangels were seen as God\'s bodyguard. They also often carry long white staves of office. Hence, when a high-ranking Byzantine in a visionary dream in 586 saw two men he took to be bodyguards of the Emperor, they subsequently turned out to be angels.Robin Cormack, "Writing in Gold, Byzantine Society and its Icons", p. 67, 1985, George Philip, London, ISBN 054001085-5 For other scenes, the same angels must appear incognito to accord with, for example, their appearance to Abraham. However artists are very reluctant to depict them in normal clothes, or without wings. The wings represent the angels\' role as messengers of God (cf. Hermes).
Angels are often shown making music in heaven, sometimes in bands of a fair size, or in depictions of the Book of Revelation, blowing trumpets in accordance with the text. In the 15th century West in particular, angels are sometimes shown wearing versions of contemporary clerical vestments, especially the alb and crossed stole. There was a theological comparison developed between the role of Gabriel in the Annunciation and that of the priest saying Mass.
In the Renaissance, the classical putto, usually naked, was first revived in secular and mythological subjects, but they soon appeared, often in great quantity, as newly-created angels, becoming almost the norm in compositions with a number of angels merely in attendance.
In the Qur\'an, angels are referred to as "Malaaikah" (Arabic). The belief in angels is central to the religion of Islam, which articles of faith includes Belief in God, Belief in Angels, Belief in Books (Holy Scripture), Belief in Prophets and Messengers, Belief in Qiyamah (Resurrection/Doomsday) and finally Belief in Qada and Qadar (Arabic القضاء و القدر) (predestination) beginning with the belief that the Qur\'an was dictated to Muhammad by the chief of all angels, the archangel Jibril (Gabriel). Angels are thus the ministers of God, as well as the agents of revelation in Islam.
In Islamic tradition, angels are benevolent beings created from a Divine Light. They do not possess free will, thus are incapable of doing evil or disobeying God. Unlike the Christian tradition, the Islamic tradition considers Satan (Iblis) to be a jinn, not an angel. Jinn, like humans, have free will. With rationality this Islamic actuality affords Satan (Iblis) the opportunity to forego a command by God, causing his eventual fall from Grace.
Behold! We said to the angels, "Bow down to Adam": They bowed down except Iblis. He was one of the Jinns, and he broke the Command of his Lord. Will ye then take him and his progeny as protectors rather than Me? And they are enemies to you! Evil would be the exchange for the wrong-doers!
(Qur\'an, )
Angels are wholly devoted to the worship of God. They are regarded as messengers of God, carrying out specific duties on His command. Angels are ranked and vary in their abilities and duties. Duties may include recording every human being\'s actions, placing a soul in a newborn child, maintaining certain environmental conditions of the planet (such as nurturing vegetation and distributing the rain), taking the soul at the time of death and more.
Angels are described as preternaturally beautiful. Having varying sizes and counts of wings.
Praise be to Allah, Who created (out of nothing) the heavens and the earth, Who made the angels, messengers with wings,- two, or three, or four (pairs): He adds to Creation as He pleases: for Allah has power over all things.
(Qur\'an, )
Angels are considered genderless, however they only possess male names.
Those who believe not in the Hereafter, name the angels with female names.
(Qur\'an, )
Angels can take on human form, but only in appearance. As such, angels do not eat, procreate nor commit sin as humans do. Humans cannot become angels upon death or otherwise, nor can angels become human.
Unlike a Christian tradition, angels and not Satan guard the gates of Hell. Instead, Satan resides on earth, waylaying man until the Day of Resurrection, after which he will be cast into hell along with the unbelievers.
And We have set none but angels as Guardians of the Fire; and We have fixed their number only as a trial for Unbelievers,- in order that the People of the Book may arrive at certainty, and the Believers may increase in Faith,- and that no doubts may be left for the People of the Book and the Believers, and that those in whose hearts is a disease and the Unbelievers may say, "What symbol doth Allah intend by this ?" Thus doth Allah leave to stray whom He pleaseth, and guide whom He pleaseth: and none can know the forces of thy Lord, except He and this is no other than a warning to mankind.
(Qur\'an, )
The archangel GabrielJewishEncyclopedia.com - ANGELOLOGY is attributed with sending the message of God to all the Prophets, including the Psalms, Torah, Bible and Qur\'an (as opposed to the Christian view that Gabriel is the angel of good news). Other angels include Mikail (Michael) who discharges control of vegetation and rain, Israfeel who will blow the trumpet at the Day of Resurrection,JewishEncyclopedia.com - ANGELOLOGY and Izra\'il (Azrael), the angel of deathJewishEncyclopedia.com - ANGELOLOGY . The angels Munkar and Nakir are assigned to interrogate the dead before Judgment Day,JewishEncyclopedia.com - ANGELOLOGY Ridwan ( Arabic : رضوان), is the angel guarding the Heaven\'s Gate while Maalik (Arabic :مالك) guards HellJewishEncyclopedia.com - ANGELOLOGY (as opposed to the Christian view that Satan rules hell). A pair of angels known as Raqib and A\'tid (called the Kirama Katibin (Arabic: كراما كاتبين) in the Quran) have the job of recording the daily actions of human beings, one assigned to good deeds and the other to transgressions. There are nineteen angels overseeing the punishments of hell (Surat Al-Muddaththir, 74:30).JewishEncyclopedia.com - ANGELOLOGY There are eight massive angels that support the Throne of God (Surat Al-Haaqqa, 69:17).JewishEncyclopedia.com - ANGELOLOGY
Imam `Ali explained the creation of Angels in the following words:
"Then He created the openings between high skies and filled them with all classes of His angels. Some of them are in prostration and do not kneel up. Others in kneeling position and do not stand up. Some of them are in array and do not leave their position. Others are extolling God and do not get tired. The sleep of the eye or the slip of wit, or languor of the body or the effect of forgetfulness does not affect them. Among them are those who work as trusted bearers of His message, those who serve as speaking tongues for His prophets and those who carry to and fro His orders and injunctions. Among them are the protectors of His creatures and guards of the doors of the gardens of Paradise. Among them are those also whose steps are fixed on earth but their necks are protruding into the skies, their limbs are getting out on all sides, their shoulders are in accord with the columns of the Divine Throne, their eyes are downcast before it, they have spread down their wings under it and they have rendered between themselves and all else curtains of honour and screens of power. They do not think of their Creator through image, do not impute to Him attributes of the created, do not confine Him within abodes and do not point at Him through illustrations.""The Creation of the Angels," excerpt from "Imam Ali\'s First Sermon in His Peak of Eloquence," translated by Askari Jafri, hosted at Wikisource
Bern Switzerland Temple statue of the angel Moroni
The Church of Jesus Christ of Latter-day Saints (generally called "Mormons") views angels as the messengers of God sent to mankind to deliver messages, minister to humanity, teach doctrines of salvation, call mankind to repentance, give priesthood keys, save individuals in perilous times, and guide mankind. page 36. , Deseret (1966) God\'s messengers, those individuals whom he sends (often from his personal presence in the eternal worlds), to deliver his messages (Luke 1:11-38); to minister to his children (Acts 10:1-8, 30-32); to teach them the doctrines of salvation (Mosiah 3); to call them to repentance (Moro. 7:31); to give them priesthood and keys (D. & C. 13; 128:20-21); to save them in perilous circumstances (1 Ne. 3:29-31; Dan. 6:22); to guide them in the performance of his work (Gen. 24: 7); to gather his elect in the last days (Matt. 24:31); to perform all needful things relative to his work (Moro. 7:29-33) — such messengers are called angels.
According to official doctrine[citation needed]:
"These are the messengers of the Lord, and are spoken of in the epistle to the Hebrews as \'ministering spirits\'. We learn from latter-day revelation that there are two classes of heavenly beings who minister for the Lord: those who are spirits and those who have bodies of flesh and bone. Spirits are those beings who either have not yet obtained a body of flesh and bone (unembodied), or who have once had a mortal body and have died, and are awaiting the resurrection (disembodied). Ordinarily the word \'angel\' means those ministering persons who have a body of flesh and bone, being either resurrected from the dead (reembodied), or else translated, as were Enoch, Elijah, etc. (D&C 129)."
Joseph Smith, Jr. described his first angelic encounter thus (Joseph Smith History 1:30-33):
"While I was thus in the act of calling upon God, I discovered a light appearing in my room, which continued to increase until the room was lighter than at noonday, when immediately a personage appeared at my bedside, standing in the air, for his feet did not touch the floor. "He had on a loose robe of most exquisite whiteness. It was a whiteness beyond anything earthly I had ever seen; nor do I believe that any earthly thing could be made to appear so exceedingly white and brilliant. His hands were naked, and his arms also, a little above the wrist; so, also, were his feet naked, as were his legs, a little above the ankles. His head and neck were also bare. I could discover that he had no other clothing on but this robe, as it was open, so that I could see into his bosom. "Not only was his robe exceedingly white, but his whole person was glorious beyond description, and his countenance truly like lightning. The room was exceedingly light, but not so very bright as immediately around his person. When I first looked upon him, I was afraid; but the fear soon left me."
People who claimed to have received a visit by an angel include Joseph Smith, Jr., and the Three Witnesses of the Book of Mormon: Oliver Cowdery, David Whitmer, and Martin Harris. Although Cowdery, Whitmer, and Harris all eventually became disaffected with Smith and left the church, none of them retracted their statement that they had seen and conversed with an angel of the Lord, and indeed, even defended their claim of angelic visitation to their deaths. Countless other Latter-day Saints, both in the early movement and modern church, claimed or have claimed to have seen angels.
The majority of the angelic visitations in the early Latter Day Saint movement were witnessed by Joseph Smith and Oliver Cowdery, who, prior to the establishment of the Church, both claimed to have been ministered to by the prophet-historian Moroni, the Book of Mormon prophet Nephi, John the Baptist, and the Apostles Peter, James, and John. Later, at the dedication of the Kirtland Temple, Joseph Smith and Oliver Cowdery claimed to have been visited by Jesus, and subsequently by Moses, Elias, and Elijah (see D&C 110).
Latter-day Saints also believe that Michael the Archangel was Adam (the first man) when he was mortal, and that Gabriel lived on the earth as Noah.
Although most theologians in the cultures mentioned above (Latter-day Saints excepted; see above) would agree that angels are technically genderless in the normal human sense[citation needed], all references in the Jewish, Christian and other holy writings mentioned above give angels a masculine aspect; for example, angels are given tasks such as warrior, herald, guard (at the gates of Eden), wrestler (of Jacob), mover of large stones (at the tomb of Christ), which in traditional societies would all have been tasks typically performed by men. The few canonical names of angels (e.g., Michael, Raphael, Gabriel and Lucifer) are recognized in most cultures as masculine names. In languages with gender markings for nouns, the word "angel" is uniformly a masculine noun, including in the original Hebrew, Koine Greek and Latin texts referred to above. In cultures where the proper name "Angel" is given to children, the name "Angel" is typically given to boys (girl\'s versions of the name include "Angela" and "Angelica").In the most recent survey of children\'s names in the United States, "Angel" was the 32nd most popular boy\'s name, and the 147th most popular girl\'s name (see Most popular baby names in United States 2005). The word "angel" in English, French, German, Spanish, and many other European languages is derived from the Greek άγγελος, a masculine noun. The Hebrew equivalent, Mal\'ak, is also a masculine noun. However, in Turkish, the word Melek—derived from Arabic—is used as a girl\'s name although Meleks are considered genderless in accordance with the Islamic belief.
In art, however, angels are always beautiful, which tends to mean their features are often androgynous—even for warrior archangels, their hair is usually long, and their figures somewhat delicate. In European medieval and Renaissance paintings of the Annunciation. Angels in art become more sexually differentiated from the nineteenth century, after which breasts and masculine figures and haircuts appear. In modern Western culture, guardian angels are depicted as having female figures, facial features and names, while the archangels and major angelic beings are shown with masculine features.
A complication to the above is that the Hebrew word for foot, רגל (regel), can also be used to refer to the sexual organs (see Ezekiel 16:25 for an example). This means that Isaiah 6:2 (see the differences between the King James Version and the Contemporary English Version) indicates that angels do, in fact have externally visible sexual organs, although it is not specific as to what gender type they belong. In addition, traditionally the origin of the Nephilim is understood to be that they are the offspring of human women and Samyaza and the 200 fallen angels (See the Book of Enoch) which would heavily imply that these fallen angels have masculine sexual organs and they are functional at least for the purposes of reproduction, or alternatively, that they can materialize as male beings.
In Islam "fallen angels" are analogous with spirits or Jinn. Jinn with their free will have the ability to procreate amongst themselves and amongst humans, while angels do not.
The Etruscans depicted winged beings - benevolent psychopompian personal guardians with wings- called "Vanths".
Angel-like beings called Tennin and Tenshi appear in Japanese mythology.
There are a number of New Age -type books describing various ordinary people\'s encounters with angels or angel-like beings.
Occult tradition lists the seven Angels of Revelation and our Solar System as Gabriel (the Earth-Moon), Raphael (Mercury), Uriel (Venus), Michael (Sun), Samael (Mars), Zachariel (Jupiter) and Orifiel (Saturn). The Angel of the Earth is Uriel.[citation needed]
An angel, often termed a "Maiden of Heaven", also appears in Bahá\'í literature. Bahá\'ís generally see her as a symbol of the holy spirit, the spirit of Bahá\'u\'lláh\'s revelation, or even as his "higher self". Bahá\'u\'lláh taught that his ministry began when he was visited by a Maiden of Heaven while incarcerated in a dungeon of Tehran. While always depicted as desirable and attractive, she also appears as a transcendent spiritual figure, and sexual desire is understood to be a metaphor for spiritual longing. While other angels appear in Bahá\'u\'lláh\'s works, they are generally depicted as the personification of a divine virtue, such as trustworthiness.
\'Abdu\'l-Bahá also defined angels as "those holy souls who have severed attachment to the earthly world, who are free from the fetters of self and passion and who have attached their hearts to the divine realm and the merciful kingdom".\'Abdu\'l-Bahá (1976). THE SPIRITUAL ASSEMBLY. US Bahá’í Publishing Trust. Retrieved on 2007-06-24.
Furthermore, he said that people can be angels in this world:
"Ye are the angels, if your feet be firm, your spirits rejoiced, your secret thoughts pure, your eyes consoled, your ears opened, your breasts dilated with joy, and your souls gladdened, and if you arise to assist the Covenant, to resist dissension and to be attracted to the Effulgence!"\'Abdu\'l-Bahá. Ye Are The Angels. bcca.org. Retrieved on 2007-06-24.
In English, the Sanskrit word Deva is usually translated as "shining being or god" (though sometimes left as "Deva"), which certainly gives a polytheistic appearance to Hinduism. Many Hindus say that this is a poor practice, because the best word for God in Sanskrit is Ishvara (the Supreme Lord). The Devas may be better translated as angels or demigods. They are celestial beings with supernatural powers, but also weaknesses. They grant material benefits to humans upon praying and sacrificing to them, though they don\'t carry the message of Ishvara to the humans as in Abrahamic religions (a category of such beings also exist, called "devaduta" or "duta"). Examples of Devas are Indra and Surya. Buddhism and Jainism also use the word "deva", but in di
