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Song of the Angels by Bouguereau, 1825–1905.
Angels are messengers of God in the Hebrew Bible (translating מלאך), the New Testament and the Quran. The term "angel" has also been expanded to various notions of "spiritual beings" found in many other religious traditions.
The theological study of angels is known as angelology. In art, angels are often depicted with wings, ultimately reflecting the descriptions in the Hebrew Bible, such as the chayot in Ezekiel's Merkabah vision or the Seraphim of Isaiah.

Contents

Etymology

Three angels hosted by Abraham, Lodovico Carracci, 1555-1619.
The word angel in English is a fusion of the Old English word engel (with a hard g) and the Old French angele. Both derive from the Latin angelus, and thence the Koine Greek ἄγγελος - angelos ('messenger') used in the Septuagint to translate the Hebrew מלאך mal'akh (yehowah) "messenger (of Yahweh)"[1][2]

Judaism

The Bible uses the terms מלאך אלהים (mal'akh Elohim; messenger of God), מלאך יהוה (mal'akh Adonai; messenger of the Lord), בני אלוהים (b'nai Elohim; sons of God) and הקדושים (ha-qodeshim; the holy ones) to refer to beings traditionally interpreted as angels. Other terms are used in later texts, such as העליונים (ha'elyoneem; the upper ones). Daniel is the first biblical figure to refer to individual angels by name.[3]
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,[4] 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), the Book of Tobit, and briefly in the Talmud,[5] as well as many Merkabah mystical texts. There is no evidence in Judaism for the worship of angels, but evidence for the invocation and sometimes even conjuration of angels.[6]
Medieval Jewish philosopher Maimonides explained his view of angels in his Guide for the Perplexed II:4 and II:6:
...This leads Aristotle in turn to the demonstrated fact that God, glory and majesty to Him, does not do things by direct contact. God burns things by means of fire; fire is moved by the motion of the sphere; the sphere is moved by means of a disembodied intellect, these intellects being the 'angels which are near to Him', through whose mediation the spheres [planets] move... thus totally disembodied minds exist which emanate from God and are the intermediaries between God and all the bodies [objects] here in this world.

Guide of the Perplexed II:4, Maimonides

According to Kabalah, there are 4 worlds and our world is the last world: the world of action (Assiyah). Angels exist in the worlds above as a 'Task' of God. They are an extension of God to produce effects in this world. After an Angel has completed its task, it ceases to exist. The Angel is in effect the task. This is derived from the book of Genesis when Abraham meets with 3 Angels and Lot meets with 2. The task of one of the Angels was to inform Abraham of his coming child. The other two were to save Lot and to Destroy Sodom and Gomorrah.[7]
Famous Angels and their Tasks [8]
Malachim (translation: Messengers) General word for Angel
Michael (translation: who is like God) Performs God's Kindness
Gabriel (translation: The Strength of God) Performs Acts of Justice and Power
Raphael (translation: God Heals) God's healing force
Uriel (translation: God is my light) Leads us to destiny
Seraphim (translation: The burning ones) Protects the Gates to the Garden of Eden
Malach HaMavet (translation: the Angel of Death)
HaSatan (translation: the prosecutor) Brings our sins before us in the heavenly court
Chayot HaKodesh (translation: The Holy Beasts)
Ophanim (translation: Orbits) Astrological Influence
HaMerkavah (translation: The Chariot) Transports God's glory

Christianity

The Archangel Michael wears a late Roman military cloak and cuirass in this 17th century depiction by Guido Reni
Early Christians inherited Jewish understandings of angels. In the early stage, the Christian concept of an angel characterized the angel as a messenger of God. Angels are creatures of good, spirits of love, and messengers of the savior Jesus Christ. Later came identification of individual angelic messengers: Gabriel, Michael, Raphael, and Uriel. Then, in the space of little more than two centuries (from the third to the fifth) the image of angels took on definite characteristics both in theology and in art.[9]
By the late fourth century, the Church Fathers agreed that there were different categories of angels, with appropriate missions and activities assigned to them. Some theologians had proposed that Jesus was not divine but on the level of immaterial beings subordinate to the Trinity. The resolution of this Trinitarian dispute included the development of doctrine about angels.[10]
The angels are represented throughout the Christian Bible as a body of spiritual beings intermediate between God and men: "You have made him (man) a little less than the angels..." (Psalms 8:4,5). They, equally with man, are created beings; "praise ye Him, all His angels: praise ye Him, all His hosts... for He spoke and they were made. He commanded and they were created..." (Psalms 148:2-5; Colossians 1:16). The Fourth Lateran Council (1215) declared that the angels were created beings. The Council's decree Firmiter credimus (issued against the Albigenses) declared both that angels were created and that men were created after them. The First Vatican Council (1869) repeated this declaration in Dei Filius, the "Dogmatic constitution on the Catholic faith".
Many Christians regard angels as asexual and not belonging to either gender as they interpret Matthew 22:30 in this way. Angels are on the other hand usually described as looking like male human beings. Their names are also masculine. And although angels have greater knowledge than men, they are not omniscient, as Matthew 24:36 points out.[11] Another view is that angels are sent into this world for testing, in the form of humans.[12]

Interaction with angels

An angel comforting Jesus, by Carl Heinrich Bloch, 1865-1879.
The New Testament includes a number of interactions and conversations between angels and humans. For instance, three separate cases of angelic interaction deal with the births of John the Baptist and Jesus Christ. In Luke 1:11, an angel appears to Zechariah to inform him that he will have a child despite his old age, thus proclaiming the birth of John the Baptist[13] And in Luke 1:26 the archangel Gabriel visits the Virgin Mary in the Annunciation to foretell the birth of Jesus Christ.[14] Angels then proclaim the birth of Jesus in the Adoration of the shepherds in Luke 2:10.[15] Angels also appear later in the New Testament. In Luke 22:43 an angel comforts Jesus Christ during the Agony in the Garden.[16] In Matthew 28:5 an angel speaks at the empty tomb, following the Resurrection of Jesus and the rolling back of the stone by angels.[17]
Since the completion of the New Testament, the Christian tradition has continued to include a number of reported interactions with angels. For instance, in 1851 Pope Pius IX approved the Chaplet of Saint Michael based on the 1751 private revelation from archangel Michael to the Carmelite nun Antonia d'Astonac.[18] And Pope John Paul II emphasized the role of angels in Catholic teachings in his 1986 address titled "Angels Participate In History Of Salvation", in which he suggested that modern mentality should come to see the importance of angels.[19]
As recently as the 20th century, visionaries and mystics have reported interactions with, and indeed dictations from, angels. For instance, the bed-ridden Italian writer and mystic Maria Valtorta wrote The Book of Azariah based on "dictations" that she directly attributed to her guardian angel Azariah, discussing the Roman Missal used for Sunday Mass in 1946 and 1947.[20]

Iconography

12th-century icon of the Archangels Michael and Gabriel wearing the loros of the Imperial guards.
The earliest known Christian image of an angel, in the Cubicolo dell'Annunziazione in the Catacomb of Priscilla, which is dated to the middle of the third century, is without wings. Representations of angels on sarcophagi and on objects such as lamps and reliquaries of that period also show them without wings,[21] as for example the angel in the Sacrifice of Isaac scene in the Sarcophagus of Junius Bassus.
The earliest known representation of angels with wings is on what is called the Prince's Sarcophagus, discovered at Sarigüzel, near Istanbul, in the 1930s, and attributed to the time of Theodosius I (379-395).[22]
Saint John Chrysostom explained the significance of angels' wings: "They manifest a nature's sublimity. That is why Gabriel is represented with wings. Not that angels have wings, but that you may know that they leave the heights and the most elevated dwelling to approach human nature. Accordingly, the wings attributed to these powers have no other meaning than to indicate the sublimity of their nature."[23]
One of Melozzo's famous angels from the Basilica dei Santi Apostoli, now in the sacristy of St. Peter's.
From then on, though of course with some exceptions, Christian art represented angels with wings, as in the cycle of mosaics in the Basilica of Saint Mary Major (432–440).[24] Four- and six-winged angels, often with only their face and wings showing, drawn from the higher grades of angels, especially cherubim and seraphim, are derived from Persian art, and are usually shown only in heavenly contexts, as opposed to performing tasks on earth. They often appear in the pendentives of domes or semi-domes of churches.
Angels, especially the Archangel Michael, who were depicted as military-style agents of God came to shown wearing Late Antique military uniform. This could be either the normal military dress, with a tunic to about the knees, armour breastplate and pteruges, but also often the specific dress of the bodyguard of the Byzantine Emperor, with a long tunic and the loros, a long gold and jewelled pallium restricted to the Imperial family and their closest guards. The basic military dress is still worn in pictures into the Baroque period and beyond in the West (see Reni picture above), and up to the present day in Eastern Orthodox icons. Other angels came to be conventionally depicted in long robes, and in the later Middle Ages they often wear the vestments of a deacon, a cope over a dalmatic, especially Gabriel in Annunciation scenes—for example the Annunciation in Washington by Jan van Eyck.

Latter Day Saint beliefs

Bern Switzerland Temple statue of the Angel Moroni
The Latter Day Saint movement (generally called "Mormons") view angels as the messengers of God. They are 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 humankind.[25]
Latter Day Saints believe that angels are former humans or the spirits of humans yet to be born,[26] and accordingly Joseph Smith taught that "there are no angels who minister to this earth but those that do belong or have belonged to it."[27] As such, Latter Day Saints also believe that Adam (the first man) is now the archangel Michael,[28][29] and that Gabriel lived on the earth as Noah.[26] Likewise the Angel Moroni first lived in a pre-Columbian American civilization as the 5th-century prophet-warrior named Moroni.
Joseph Smith, Jr. described his first angelic encounter thus:[30]
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....
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.
Most angelic visitations in the early Latter Day Saint movement were witnessed by Joseph Smith and Oliver Cowdery, who both claimed (prior to the establishment of the Church) to have been visited by the prophet 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, Smith and Cowdery claimed to have been visited by Jesus, and subsequently by Moses, Elias, and Elijah.[31]
People who claimed to have received a visit by an angel include the other two of the three witnesses: David Whitmer and Martin Harris. Many other Latter Day Saints, both in the early and modern church, have claimed to have seen angels, though Smith posited that, except in extenuating circumstances such as the restoration, mortals teach mortals, spirits teach spirits and resurrected beings teach other resurrected beings.[32]

New Church (Swedenborgian)

The Christian (Swedish) writer Emanuel Swedenborg (1688–1772) wrote in his book Conjugal Love that a soul of a man and a soul of a woman who are (happily) united by marriage enter heaven and become an angel. This could be a married couple on earth or a couple that met after their earthly deaths.[citation needed]

Islam

Islam is clear on the nature of angels in that they are messengers of God. They have no free will, and can do only what God orders them to do. Angels mentioned in the Quran and Hadith include Gabriel (the angel of revelation), Michael (Brings food), Israfel (The horn Blower; signals of the end), Izraail/Azrael ( the angel of death.), Raqib (Writes good doings), Aatid (Writes bad doings), Maalik (Guardian of Hell), Ridwan (Guardian of Heaven), Munkar and Nakir (Interrogater afterlife).[citation needed]
Angels can take on different forms. Prophet Muhammad, the last Prophet of Islam, speaking of the magnitude of Angel Gabriel has said that his wings spanned from the Eastern to the Western horizon. At the same time, it is well known in Islamic tradition that angels used to take on human form.[33]
The following is a Quranic verse that mentions the meeting of an angel with Mary, mother of Jesus: Surah Aal ‘Imran Chapter 3 verse 45
Behold! The angels said: O Mary! God giveth thee glad tidings of a Word from Him: his name is the Christ Eisa the son of Mariam, held in honour in this world and the Hereafter and of (the company of) those Nearest to God.

[Al-Qur’an 3:45]

Islamic mysticism

The 13th century Persian Islamic Sufi mystic poet Jalal al-Din Muhammad Rumi wrote in his poem Masnavi:
I died as inanimate matter and arose a plant,
I died as a plant and rose again an animal.
I died as an animal and arose a man.
Why then should I fear to become less by dying?
I shall die once again as a man
To rise an angel perfect from head to foot!
Again when I suffer dissolution as an angel,
I shall become what passes the conception of man!
Let me then become non-existent, for non-existence
Sings to me in organ tones, {'To him shall we return.'}[34]

Bahá'í Faith

Bahá'u'lláh, the founder of the Bahá'í Faith, referred to angels as people who through the love of God have consumed all human limitations and have been endowed with spiritual attributes.[35]
`Abdu'l-Bahá, Bahá'u'lláh's son, 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".[36]
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!"[37]

Non-Abrahamic traditions

"Angel" is sometimes used as a translation of related concepts in non-Abrahamic traditions.

Zoroastrianism

In Zoroastrianism there are different angel-like figures. For example, each person has one guardian angel, called Fravashi. They patronize human beings and other creatures, and also manifest God’s energy. The Amesha Spentas have often been regarded as angels, although they don't convey messages,[38] but are rather emanations of Ahura Mazda ("Wise Lord", God); they initially appear in an abstract fashion and then later became personalized, associated with diverse aspects of the divine creation.[39]

Indian religions

In Hinduism, the term deva is sometimes translated as "angel" (besides "god" or "deity").[40]

Sikhism

In Sikhism, the references to angelic or divine deities is often objected as the religion focuses on the liberation of the soul and ultimately joining with Waheguru. However, in early scriptures written by Guru Nanak Dev Ji indicate specific heavenly deities to help in the judgement of the soul.
Azrael (as Azraa-eel) is named as the angel of death in the Guru Granth Sahib, the holy scripture and the final Guru of the Sikhs.[41]
In So Dar and Raag Asa Sat Guru Nanak mentions clearly two beings Chitar and Gupat who record the deeds of men. These beings are Angels assigned with this Divine task by the Creator. Chitar records the deeds that are visible to all and Gupat records that which is hidden in thought or secret action. Their names themselves allude to the tasks which the All Mighty has bestowed upon them. The celestial beings are often seen at the gates of heaven, dressed in the most adorned and decorated gowns, holding the records on the actions and feelings of the soul in the line for judgement.[42][43]

New religious movements and occultism

Theosophy

In the teachings of Theosophy, Devas are regarded as living either in the atmospheres of the planets of the solar system (Planetary Angels) or inside the Sun (Solar Angels) (presumably other planetary systems and stars have their own angels) and they help to guide the operation of the processes of nature such as the process of evolution and the growth of plants; their appearance is reputedly like colored flames about the size of a human. It is believed by Theosophists that devas can be observed when the third eye is activated. Some (but not most) devas originally incarnated as human beings. [44]
It is believed by Theosophists that nature spirits, elementals (gnomes, undines, sylphs, and salamanders), and fairies can be also be observed when the third eye is activated.[45] It is maintained by Theosophists that these less evolutionarily developed beings have never been previously incarnated as humans; they are regarded as being on a separate line of spiritual evolution called the “deva evolution”; eventually, as their souls advance as they reincarnate, it is believed they will incarnate as devas.[46].
It is asserted by Theosophists that all of the above mentioned beings possess etheric bodies that are composed of etheric matter, a type of matter finer and more pure that is composed of smaller particles than ordinary physical plane matter.[46]

Contemporary study

A 2002 study based on interviews with 350 people, mainly in the UK, who said they have had an experience of an angel, describes several types of such experiences: visions, sometimes with multiple witnesses present; auditions, e.g. to convey a warning; a sense of being touched, pushed, or lifted, typically to avert a dangerous situation; and pleasant fragrance, generally in the context of somebody's death. In the visual experiences, the angels described appear in various forms, either the "classical" one (human countenance with wings), in the form of extraordinarily beautiful or radiant human beings, or as beings of light.[47]
In the US, a 2008 survey by Baylor University's Institute for Studies of Religion , which polled 1,700 respondents, found that 55 percent of Americans, including one in five of those who say they are not religious, believe that they have been protected by a guardian angel during their life. An August 2007 Pew poll found that 68 percent of Americans believe that "angels and demons are active in the world".[48]
In Canada, a 2008 survey of over 1000 Canadians found 67 percent believe in angels.[49]

See also

Notes

  1. ^ Angel in Online Etymological Dictionary
  2. '^ 'angel, n, Oxford English Dictionary Online, Second Edition 1989
  3. ^ Jewish Encyclopedia, accessed Feb. 15, 2008
  4. ^ Sanhedrin 38b and Avodah Zerah 3b.
  5. ^ cf. Sanhedrin 95b
  6. ^ Angels, Jewish Encyclopedia, 1914
  7. ^ The Jewish Encyclopedia Retrieved January 31, 2010
  8. ^ The Jewish Encyclopedia Retrieved January 31, 2010
  9. ^ Proverbio(2007), pp. 25-38; cf. summary in Libreria Hoepli
  10. ^ Proverbio(2007), pp. 29-38; cf. summary in Libreria Hoepli and review in La Civiltà Cattolica, 3795-3796 (2–16 August 2008), pp. 327-328.
  11. ^ Bible gateway Matthew 24:36
  12. ^ Angels sent into this world for testing
  13. ^ Biblegateway Luke 1:11
  14. ^ BibleGateway Luke 1:26
  15. ^ Bible gateway Luke 2:10
  16. ^ BibleGateway Luke 22:43
  17. ^ Bible gateway Matthew 28:5
  18. ^ Ann Ball, 2003 Encyclopedia of Catholic Devotions and Practices ISBN 087973910X page 123
  19. ^ Vatican website Angels Participate In History Of Salvation [1]
  20. ^ Maria Valtorta 1972, The Book of Azariah ISBN 8879870130
  21. ^ Proverbio(2007), pp. 81-89; cf. review in La Civiltà Cattolica, 3795-3796 (2–16 August 2008), pp. 327-328.
  22. ^ Proverbio(2007) p. 66
  23. ^ Proverbio(2007) p. 34
  24. ^ Proverbio(2007), pp. 90–95; cf. review in La Civiltà Cattolica, 3795–3796 (2–16 August 2008), pp. 327–328.
  25. ^ "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, Acts 10:30–32); 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 (Nehemiah 3:29–31; Daniel 6:22); to guide them in the performance of his work (Genesis 24:7); to gather his elect in the last days (Matthew 24:31)); to perform all needful things relative to his work (Moro. 7:29–33)—such messengers are called angels.", McConkie, Bruce R., "Angels", Angels, LightPlanet, http://www.lightplanet.com/mormons/basic/doctrines/angels_eom.htm#brm, retrieved 2008-10-27 ;
    ^ Deseret (1966) p.36.
  26. ^ a b LDS Bible Dictionary-Angels
  27. ^ D&C 130:5
  28. ^ "Chapter 6: The Fall of Adam and Eve," Gospel Principles, 31, see also the entry for Adam in “Glossary,” Gospel Principles, 376
  29. ^ D&C 107:24
  30. ^ Joseph Smith History 1:30-33
  31. ^ D&C 110
  32. ^ The Fulness of Times
  33. ^ http://www.bayyinat.org.uk/jibreel.htm
  34. ^ Masnavi
  35. ^ Smith, Peter (2000). "angels". A concise encyclopedia of the Bahá'í Faith. Oxford: Oneworld Publications. pp. 38–39. ISBN 1-85168-184-1. 
  36. ^ 'Abdu'l-Bahá (1976). "THE SPIRITUAL ASSEMBLY". US Bahá’í Publishing Trust. http://reference.bahai.org/en/t/c/BWF/bwf-122.html. Retrieved 2007-06-24. 
  37. ^ 'Abdu'l-Bahá. "Ye Are The Angels". bcca.org. http://www.bcca.org/ref/books/bwf/0811yearetheangels.html. Retrieved 2007-06-24. 
  38. ^ Lewis, James R., Oliver, Evelyn Dorothy, Sisung Kelle S. (Editor) (1996), Angels A to Z, Entry: Zoroastrianism, pp. 425-427, Visible Ink Press, ISBN 0-7876-0652-9
  39. ^ Darmesteter, James (1880)(translator), The Zend Avesta, Part I: Sacred Books of the East, Vol. 4, pp. lx-lxxii, Oxford University Press, 1880, at sacred-texts.com
  40. ^ Encyclopaedia Britannica
  41. ^ Section 7, part 165 (Raag Gauree), and section 25, part 31 (Raag Maaroo). Hosted on the Internet Sacred Text Archive
  42. ^ Shri Guru Granth Sahib: So Dar
  43. ^ Shri Guru Granth Sahib: Raag Aasaa
  44. ^ Hodson, Geoffrey, Kingdom of the Gods ISBN 0-7661-8134-0—Has color pictures of what Devas supposedly look like when observed by the third eye—their appearance is reputedly like colored flames about the size of a human. Paintings of some of the devas claimed to have been seen by Hodson from his book "Kingdom of the Gods":
  45. ^ Eskild Tjalve’s paintings of devas, nature spirits, elementals and fairies:
  46. ^ a b Powell, A.E. The Solar System London:1930 The Theosophical Publishing House (A Complete Outline of the Theosophical Scheme of Evolution) See "Lifewave" chart (refer to index)
  47. ^ Emma Heathcote-James (2002): Seeing Angels. London: John Blake Publishing.
  48. ^ Harris, Dan (2008-09-18). "Most Americans Believe in Guardian Angels: More Than Half of Americans Say Guardian Angels Watch Over Us". ABC News. http://abcnews.go.com/US/Story?id=5833399&page=1. 
  49. ^ News Service, Canwest (2008-12-23). "Believe in angels? You're not alone". ABC News. http://www.canada.com/topics/news/national/story.html?id=1108760. 

References

  • Proverbio, Cecilia (2007). La figura dell'angelo nella civiltà paleocristiana. Assisi, Italy: Editrice Tau. ISBN 8887472696. 

Further reading

  • Cheyne, James Kelly (ed.) (1899). Angel. Encyclopædia Biblica. New York, Macmillan.
  • Driver, Samuel Rolles (Ed.) (1901) The book of Daniel. Cambridge UP.
  • Davidson, A. B. (1898). "Angel". in James Hastings. A Dictionary of the Bible. I. pp. pages 93–97. http://www.ccel.org/ccel/hastings/dictv1/Page_93.html. 
  • Oosterzee, Johannes Jacobus van. Christian dogmatics: a text-book for academical instruction and private study. Trans. John Watson Watson and Maurice J. Evans. (1874) New York, Scribner, Armstrong.
  • Smith, George Adam (1898) The book of the twelve prophets, commonly called the minor. London, Hodder and Stoughton.
  • Bamberger, Bernard Jacob, (March 15, 2006). Fallen Angels: Soldiers of Satan's Realm. Jewish Publication Society of America. ISBN 0-8276-0797-0
  • This article incorporates text from the article "Angel" in the Encyclopædia Britannica, Eleventh Edition, a publication now in the public domain.
  • Briggs, Constance Victoria, 1997. The Encyclopedia of Angels : An A-to-Z Guide with Nearly 4,000 Entries. Plume. ISBN 0-452-27921-6.
  • Bunson, Matthew, (1996). Angels A to Z : A Who's Who of the Heavenly Host. Three Rivers Press. ISBN 0-517-88537-9.
  • Cruz, Joan Carroll, OCDS, 1999. Angels and Devils. TAN Books and Publishers, Inc. ISBN 0-89555-638-3
  • Davidson, Gustav. A Dictionary of Angels: Including the Fallen Angels. Free Press. ISBN 0-02-907052-X
  • Graham, Billy, 1994. Angels: God's Secret Agents. W Pub Group; Minibook edition. ISBN 0-8499-5074-0
  • Guiley, Rosemary, 1996. Encyclopedia of Angels. ISBN 0-8160-2988-1
  • Jastrow, Marcus, 1996, A dictionary of the Targumim, the Talmud Bavli and Yerushalmi, and the Midrashic literature compiled by Marcus Jastrow, PhD., Litt.D. with and index of Scriptural quotatons, Vol 1 & 2, The Judaica Press, New York
  • Kainz, Howard P., "Active and Passive Potency" in Thomistic Angelology Martinus Nijhoff. ISBN 90-247-1295-5
  • Kreeft, Peter J. 1995. Angels and Demons: What Do We Really Know About Them? Ignatius Press. ISBN 0-89870-550-9
  • Lewis, James R. (1995). Angels A to Z. Visible Ink Press. ISBN 0-7876-0652-9
  • Melville, Francis, 2001. The Book of Angels: Turn to Your Angels for Guidance, Comfort, and Inspiration. Barron's Educational Series; 1st edition. ISBN 0-7641-5403-6
  • Ronner, John, 1993. Know Your Angels: The Angel Almanac With Biographies of 100 Prominent Angels in Legend & Folklore-And Much More! Mamre Press. ISBN 0-932945-40-6.
  • Swedenborg, Emanuel (1979). Conjugal Love. Swedenborg Foundation. ISBN 0-87785-054-2
  • This article incorporates text from the Encyclopædia Britannica, Eleventh Edition, a publication now in the public domain.

External links

First Sphere
(liberated)
Paradiso Canto 31.jpg
Second Sphere
(active)
Third Sphere
(active)
Principalities • Archangels • Angels

Quotes

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The Angel
disambiguation
.This is a disambiguation page, which lists works which share the same title.^ I am sharing this "secret" with you because I want as many angel sites as possible to be listed and working on the internet.

^ Please note : I divided the page and now, thanks to all of you, have two pages.  The other stories are listed here, Page 2 Thank you all so much for sharing your miracles with us.
  • Angel Stories 2 February 2010 13:37 UTC www.ainglkiss.com [Source type: FILTERED WITH BAYES]

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The Angel may refer to:

1911 encyclopedia

Up to date as of January 14, 2010

From LoveToKnow 1911

ANGEL, a general term denoting a subordinate superhuman being in monotheistic religions, e.g. Islam, Judaism, Christianity, and in allied religions, such as Zoroastrianism. In polytheism the grades of superhuman beings are continuous; but in monotheism there is a sharp distinction of kind, as well as degree, between God on the one hand, and all other superhuman beings on the other; the latter are the " angels." " Angel " is a transcription of the Gr. iiyy€Xos, messenger. izyyeXos in the New Testament, and the corresponding mal'akh in the Old Testament, sometimes mean " messenger," and sometimes " angel," and this double sense is duly represented in the English Versions. " Angel " is also used in the English Version for 7+zt Abbir, Ps. lxxviii. 25. (lit. " mighty "), for In; K Elohim, Ps. viii. 5, and for the obscure 1H? shin' an, in Ps. lxviii. i 7.
In the later development of the religion of Israel, Elohim is almost entirely reserved for the one true God; but in earlier times Elohim (gods), bne 'Elohim, bne Elim (sons of gods, i.e. members of the class of divine beings) were general terms for superhuman beings. Hence they came to be used collectively of superhuman beings, distinct from Yahweh, and therefore inferior, and ultimately subordinate.' So, too, the angels are styled " holy ones," 2 and " watchers," 3 and are spoken of as the " host of heaven " 4 or of " Yahweh." 5 The " hosts," fl s; Sebaoth in the title Yahweh Sebaoth, Lord of Hosts, were probably at one time identified with the angels. 6 The New Testament often speaks of " spirits," 7rv€UµaTa. 7 In the earlier periods of the religion of Israel, the doctrine of monotheism had not been formally stated, so that the idea of " angel " in the modern sense does not occur, but we find the Mal'akh Yahweh, Angel of the Lord, or Mal'akh Elohim, Angel of God. The Mal'akh Yahweh is an appearance or manifestation of Yahweh in the form of a man, and the term Mal'akh Yahweh is used interchangeably with Yahweh (cf. Exod. iii. 2, with iii. 4; xiii. 21 with xiv. 19). Those who see the Mal' akh Yahweh say they have seen God. 8 The Mal'akh Yahweh (or Elohim) appears to Abraham, Hagar, Moses, Gideon, &c., and leads the Israelites in the Pillar of Cloud. 9 The phrase Mal'akh Yahweh may have been originally a courtly circumlocution for the Divine King; but it readily became a means of avoiding crude anthropomorphism, and later on, when the angels were classified, the Mal'akh Yahweh came to mean an angel of distinguished rank. 10 The identificaton of the Mal'akh Yahweh with the Logos, or Second Person of the Trinity, is not indicated by the references in the Old Testament; but the idea of a Being partly identified with God, and yet in some sense distinct from Him, illustrates the tendency of religious thought to distinguish persons within the unity of the Godhead, and foreshadows the doctrine of the Trinity, at any rate in some slight degree.
In the earlier literature the Mal'akh Yahweh or Elohim is almost the only mal'akh (" angel ") mentioned. There are, however, a few passages which speak of subordinate superhuman beings other than the Mal'akh Yahweh or Elohim. There are the cherubim who guard Eden. In Gen. xviii., xix. (J) the appearance of Yahweh to Abraham and Lot is connected with three, afterwards two, men or messengers; but possibly in the original form of the story Yahweh appeared alone." At Bethel, Jacob sees the angels of God on the ladder, 12 and later on they appear to him at Mahanaim. 13 In all these cases the angels, like the Mal'akh Yahweh, are connected with or represent a theophany. Similarly the " man " who wrestles with Jacob at Peniel is identified with God. 14 In Isaiah vi. the seraphim, superhuman beings with six wings, appear as the attendants of Yahweh. Thus the pre-exilic literature, as we now have it, has little to say about angels or about superhuman beings other than Yahweh and manifestations of Yahweh; the pre-exilic prophets hardly mention angels. l5 Nevertheless we may well suppose that the popular religion of ancient Israel had much to say of superhuman beings other than Yahweh, but that the inspired writers have mostly suppressed references to them as unedifying. Moreover such beings were not strictly angels.
E.g. Gen. vi. 2; Job i. 6; Ps. viii. 5, xxix. 1.2 Zech. xiv. 5.
Dan. iv. 13.4 Deut. xvii. 3 (?). 5 Josh. v. 14 (?).
The identification of the " hosts " with the stars comes to the same thing; the stars were thought of as closely connected with angels. It is probable that the " hosts " were also identified with the armies of Israel.
Rev. i. 4. Gen. xxxii. 30; Judges xiii. 22.
9 Exod. iii. 2, xiv. 19.1° Zech. i. i i f.
11 Cf. xviii. I with xviii. 2, and note change of number in xix. 17. " Gen. xxviii. 12, E. 13 Gen. xxxii. 1, E. 14 Gen. xxxii. 24, 30, J. 15 " An angel " of i Kings xiii. 18 might be the Mal'akh Yahweh, as in xix. 5, cf. 7, or the passage, at any rate in its present form, may be exilic or post-exilic.
The doctrine of monotheism was formally expressed in the period immediately before and during the Exile, in Deuteronomy" and Isaiah; and at the same time we find angels prominent in Ezekiel who, 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." Ezekiel gives elaborate discriptions of cherubim 19; and in one of his visions he sees seven angels execute the judgment of God upon Jerusalem. 20 As in Genesis they are styled " men," mar akh 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 mal'akh, and the Mal'akh Yahweh seems to hold a certain primacy among them.21 Satan also appears to prosecute (so to speak) the High Priest before the divine tribunal. 22 Similarly in Job the bne Elohim, sons of God, appear as attendants of God, and amongst them Satan, still in his role of public prosecutor, the defendant being Job. 23 Occasional references to " angels " occur in the Psalter"; they appear as ministers of God.
In Ps. lxxviii. 49 the " evil angels " of A. V. conveys a false impression; it should be " angels of evil," as R.V., i.e. angels who inflict chastisement as ministers of God.
The seven angels of Ezekiel may be compared with the seven eyes of Yahweh in Zech. iii. 9, iv. Io. The latter have been connected by Ewald and others with the later doctrine of seven chief angels 25, parallel to and influenced by the Ameshaspentas (Amesha Spenta), or seven great spirits of the Persian mythology, but the connexion is doubtful.
In the Priestly Code, c. 409 B.C., there is no reference to angels apart from the possible suggestion in the ambiguous plural in Genesis i. 26.
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 B.C., angels, usually spoken of as " men " or " princes," appear as guardians or champions of the nations; 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 26, he is the guardian of Judah. Again in Tobit a leading part is played by Raphael, " one of the seven holy angels." 27 In Tobit, too, we find the idea of the demon or evil angel. In the canonical Old Testament angels may inflict suffering as ministers of God, and Satan may act as accuser or tempter; but they appear as subordinate to God, fulfilling His will; and not as morally evil. The statement 28 that God " chargeth 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 Asmodaeus the evil demon, TO 7rovrlpov Sac,uoviov, who strangles Sarah's husbands, and also a general reference to " a devil or evil spirit," 77/€144,a. 29 The Fall of the Angels is not properly a scriptural doctrine, though it is based on Gen. vi. 2, as interpre ted by the Book of Enoch. It is true that the bne Elohim of that chapter are subordinate superhuman beings (cf. above), but they belong to a different order of thought from the angels of Judaism and of Christian doctrine; and the passage in no way suggests that the bne Elohim suffered any loss of status through their act.
The guardian angels of the nations in Daniel probably represent the gods of the heathen, and we have there the first step of the process by which these gods became evil angels, an idea expanded by Milton in Paradise Lost. The development of the doctrine of an organized hierarchy of angels belongs to the Jewish literature of the period 200 B.C. to A.D. Doc.. In Jewish apocalypses especially, the imagination ran riot on the rank, classes and names of angels; and such works as the various books of Enoch and Deut. vi. 4.5. 17 Isaiah xliii. To &c.
18 It is not however certain that these doctrines of Zoroastrianism were developed at so early a date.
1s Ezek. i. x. 20 Ezek. ix. Zech. i. 11 f. 22 Zech. iii. 1.
23 Job i., ii. Cf. 1 Chron. xxi. 24 Pss. xci. i 1, ciii. 20 &c.
25 Tobit xii. 15; Rev. viii. 2.26 Dan. viii. 16, x. 13, 20, 21.
Tob. xii. 15.28 Job iv. 18.29 Tobit iii. 8, 17, vi. 7.
the Ascension of Isaiah supply much information on this subject.
In the New Testament angels appear frequently as the ministers of God and the agents of revelation"; and Our Lord speaks of angels as fulfilling such functions', implying in one saying that they neither marry nor are given in marriage. 3 Naturally angels are most prominent in the Apocalypse. 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; we have names, Gabriel 4, and the evil angels Abaddon or Apollyon', Beelzebub 6, and Satan'; ranks are implied, archangels 8, principalities and powers9, thrones and dominions 10. Angels occur in groups of four or seven". In Rev. i. - iii. we meet with the "Angels " of the Seven Churches of Asia Minor. These are probably guardian angels, standing to the churches in the same relation that the " princes " in Daniel stand to the nations; practically the " angels " are personifications of the churches. A less likely view is that the " angels " are the human representatives of the churches, the bishops or chief presbyters. There seems, however, no parallel to such a use of " angel," and it is doubtful whether the monarchical government of churches was fully developed when the Apocalypse was written.
Later Jewish and Christian speculation followed on the lines of the angelology of the earlier apocalypses; and angels play an important part in Gnostic systems and in the Jewish Midrashim and the Kabbala. Religious thought about the angels during the middle ages was much influenced by the theory of the angelic hierarchy set forth in the De Hierarchia Celesti, written in the 5th century in the name of Dionysius the Areopagite and passing for his. The creeds and confessions do not formulate any authoritative doctrine of angels; and modern rationalism has tended to deny the existence of such beings, or to regard the subject as one on which we can have no certain knowledge. The principle of continuity, however, seems to require the existence of beings intermediate between man and God.
The Old Testament says nothing about the origin of angels; but the Book of Jubilees and the Slavonic Enoch describe their creation; and, according to Col. i. 16, the angels were created in, unto and through Christ.
Nor does the Bible give any formal account of the nature of angels. It is doubtful how far Ezekiel's account of the cherubim and Isaiah's account of the seraphim are to be taken as descriptions of actual beings; they are probably figurative, or else subjective visions. Angels are constantly spoken of as " men," and, including even the Angel of Yahweh, are spoken of as discharging the various functions of human life; they eat and drink 12, walk 13 and speak 14. Putting aside the cherubim and seraphim, they are not spoken of as having wings. On the other hand they appear and vanish 15, exercise miraculous powers", and fly 17. Seeing that the anthropomorphic language used of the angels is similar to that used of God, the Scriptures would hardly seem to require a literal interpretation in either case.
A special association is found, both in the Bible and elsewhere, between the angels and the heavenly bodies 18, and the elements or elemental forces, fire, water, &c 19. The angels are infinitely numerous20.
The function of the angels is that of the supernatural servants of God, His agents and representatives; the Angel of Yahweh, as we have seen, is a manifestation of God. In old times, the bne Elohim and the seraphim are His court, and the angels are alike the court and the army of God; the cherubim are his throne-bearers. In his dealings with men, the angels, as their 1 E.g. Matt. i. 20 (to Joseph), iv. II (to Jesus), Luke i. 26 (to Mary), Acts xii. 7 (to Peter).
2 E.g. Mark viii. 38, xiii. 27. s Mark xii. 25.4 Luke i. 19.
Rev. ix. i i. 6 Mark iii. 22. ' Mark i. 13.
8 Michael, Jude 9. Rom. viii. 38; Col. ii. Io.
10 Col. i. 16. n Rev. vii. 1.12 Gen. xviii. 8.
13 Gen. xix. 16. Zech. iv. 1.15 Judges vi. 12, 21.
16 Rev. vii. 1. viii. 17 Rev. viii. 13, xiv. 6.
18 Job xxxviii. 7; Asc. of Isaiah, iv. 18; Sla y. Enoch, iv. 1.
19 Rev. xiv. 18, xvi. 5; possibly Gal. iv. 3; Col. ii. 8, 20.
20 Ps. lxviii. 17; Dan. vii. to. name implies, are specially His messengers, declaring His will and executing His commissions. Through them he controls nature and man. They are the guardian angels of the nations; and we also find the idea that individuals have guardian angels". Later Jewish tradition held that the Law was given by angels22. According to the Gnostic Basilides, the world was created by angels. Mahommedanism has taken over and further elaborated the Jewish and Christian ideas as to angels.
While the scriptural statements imply a belief in the existence of spiritual beings intermediate between God, and men, it is probable that many of the details may be regarded merely as symbolic imagery. In Scripture the function of the angel overshadows his personality; the stress is on their ministry; they appear in order to perform specific acts.
BIBLIOGRAPHY. - See the sections on " Angels " in the handbooks of O. T. Theology by Ewald, Schultz, Smend, Kayser-Marti, &c.; and of N. T. Theology by Weiss, and in van Oosterzee's Dogmatics. Also commentaries on special passages, especially Driver and Bevan on Daniel, and G. A. Smith, Minor Prophets, ii. 310 ff.; and articles s.v. " Angel " in Hastings' Bible Dictionary, and the Encyclopaedia Biblica. (W. H. BE.)


Wiktionary

Up to date as of January 14, 2010

Definition from Wiktionary, a free dictionary

See also angel, ángel, Ángel, and ängel

Contents

English

Proper noun

Singular
Angel
Plural
-
Angel
  1. A male given name, from Angelo or an anglicized spelling of Ángel.
  2. A female given name from the English noun angel.
  3. (baseball) A player on the team the "Los Angeles Angels of Anaheim".
    • Smith became an Angel as a result of a pre-season trade.

Quotations

  • 1973 Roald Dahl: More Tales of the Unexpected: Mr Botibol:
    "What is your first name, Mr Botibol? What does the A stand for?"
    "Angel," he answered.
    "Not Angel."
    "Yes," he said irritably.
    "Angel Botibol," she murmured and she began to giggle. But she checked herself and said, "I think it's a most unusual and distinguished name."

Anagrams


German

Etymology

Old High German angul

Noun

Angel f. (genitive Angel, plural Angeln)
  1. fishing rod
  2. hinge

Related terms


Wikispecies

Up to date as of January 23, 2010
(Redirected to Fernand Angel article)

From Wikispecies

French zoologist (1881-1950)

Bible wiki

Up to date as of January 23, 2010

From BibleWiki

a word signifying, both in the Hebrew and Greek, a "messenger," and hence employed to denote any agent God sends forth to execute his purposes. It is used of an ordinary messenger (Job 1:14: 1Sam 11:3; Lk 7:24; 9:52), of prophets (Isa 42:19; Hag 1:13), of priests (Mal 2:7), and ministers of the New Testament (Rev 1:20).
It is also applied to such impersonal agents as the pestilence (2 Sam 24:16, 17; 2Kg 19:35), the wind (Ps 1044).
But its distinctive application is to certain heavenly intelligences whom God employs in carrying on his government of the world. The name does not denote their nature but their office as messengers. The appearances to Abraham at Mamre (Gen 18:2, 22. Comp. 19:1), to Jacob at Peniel (Gen 32:24, 30), to Joshua at Gilgal (Josh 5:13, 15), of the Angel of the Lord, were doubtless manifestations of the Divine presence, "foreshadowings of the incarnation," revelations before the "fulness of the time" of the Son of God.
  1. The existence and orders of angelic beings can only be discovered from the Scriptures. Although the Bible does not treat of this subject specially, yet there are numerous incidental details that furnish us with ample information. Their personal existence is plainly implied in such passages as Gen 16:7, 10, 11; Jdg 13:1-21; Mt 28:2-5; Heb 1:4, etc.
    These superior beings are very numerous. "Thousand thousands," etc. (Dan 7:10; Mt 26:53; Lk 2:13; Heb 12:22, 23). They are also spoken of as of different ranks in dignity and power (Zech 1:9, 11; Dan 10:13; 12:1; 1Thess 4:16; Jude 1:9; Eph 1:21; Col 1:16).
  2. As to their nature, they are spirits (Heb 1:14), like the soul of man, but not incorporeal. Such expressions as "like the angels" (Lk 20:36), and the fact that whenever angels appeared to man it was always in a human form (Gen 18:2; 19:1, 10; Lk 24:4; Acts 1:10), and the titles that are applied to them ("sons of God," Job 1:6; 38:7; Dan 3:25; comp. 28) and to men (Lk 3:38), seem all to indicate some resemblance between them and the human race. Imperfection is ascribed to them as creatures (Job 4:18; Mt 24:36; 1 Pet 1:12). As finite creatures they may fall under temptation; and accordingly we read of "fallen angels." Of the cause and manner of their "fall" we are wholly ignorant. We know only that "they left their first estate" (Mt 25:41; Rev 12:7,9), and that they are "reserved unto judgement" (2 Pet 2:4). When the manna is called "angels' food," this is merely to denote its excellence (Ps 7825). Angels never die (Lk 20:36). They are possessed of superhuman intelligence and power (Mk 13:32; 2 Thes 1:7; Ps 10320). They are called "holy" (Lk 9:26), "elect" (1 Tim 5:21). The redeemed in glory are "like unto the angels" (Lk 20:36). They are not to be worshipped (Col 2:18; Rev 19:10).
  3. Their functions are manifold. (a) In the widest sense they are agents of God's providence (Ex 12:23; Ps 1044; Heb 11:28; 1Cor 10:10; 2 Sam 24:16; 1Chr 21:16; 2Kg 19:35; Acts 12:23). (b) They are specially God's agents in carrying on his great work of redemption. There is no notice of angelic appearances to man till after the call of Abraham. From that time onward there are frequent references to their ministry on earth (Gen. 18; 19; 24:7, 40; 28:12; 32:1). They appear to rebuke idolatry (Jdg 2:1-4), to call Gideon (Jdg 6:11, 12), and to consecrate Samson (13:3). In the days of the prophets, from Samuel downward, the angels appear only in their behalf (1 Kg 19:5; 2Kg 6:17; Zech. 1-6; Dan 4:13, 23; 10:10, 13, 20, 21).
The Incarnation introduces a new era in the ministrations of angels. They come with their Lord to earth to do him service while here. They predict his advent (Mt 1:20; Lk 1:26-38), minister to him after his temptation and agony (Mt 4:11; Lk 22:43), and declare his resurrection and ascension (Mt 28:2-8; Jn 20:12, 13; Acts 1:10, 11). They are now ministering spirits to the people of God (Heb 1:14; Ps 347; 91:11; Mt 18:10; Acts 5:19; 8:26; 10:3; 12:7; 27:23). They rejoice over a penitent sinner (Lk 15:10). They bear the souls of the redeemed to paradise (Lk 16:22); and they will be the ministers of judgement hereafter on the great day (Mt 13:39, 41, 49; 16:27; 24:31). The passages (Ps 347, Mt 18:10) usually referred to in support of the idea that every individual has a particular guardian angel have no such meaning. They merely indicate that God employs the ministry of angels to deliver his people from affliction and danger, and that the angels do not think it below their dignity to minister even to children and to the least among Christ's disciples.
The "angel of his presence" (Isa 63:9. Comp. Ex 23:20, 21; 32:34; 33:2; Num 20:16) is probably rightly interpreted of the Messiah as the guide of his people. Others have supposed the expression to refer to Gabriel (Lk 1:19).
This entry includes text from Easton's Bible Dictionary, 1897.
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Simple English

[[File:|thumb|right|225px|Three angels, in a picture made in about 1420 by the Russian, Andrej Rublev.]]

In many religions, an angel is a good spirit. In the Old Testament, the New Testament, and the Qur'an angels appear frequently as the messengers of God. In all of these, angels appear like humans. They usually have wings like a bird. In Christianity angels are helpers of god who are ministers to the faithful. Angels do not have the ability to sin.

The word angel comes from the Greek word angelos which means "messenger".

In the Bible angels often punished peoples for their sins. They tested people's faith in God.

Angels in the Bible are usually pictured with wings and a halo. The wings represent their speed, and the halo represents their holiness. Few angels are named in the Bible apart from Michael and Gabriel.


Citable sentences

Up to date as of December 14, 2010

Here are sentences from other pages on Angel, which are similar to those in the above article.








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