Angel

Statue of an angel at a cemetery in Louisiana.

Angels (from the Greek: ἄγγελος, ángelos, meaning "messenger") are supernatural and ethereal beings found in many religions, whose duties are to serve and assist God. Angels often serve the same role as many ancient deities. Angels typically act as messengers but can perform other tasks such as keeping records of humans' actions, being guardians, announcing God's decrees, and waging battles against demons. In some religions, hierarchies of angels are said to exist to help God govern the cosmos and human affairs.

The belief in angels, especially the popular idea of guardian angels, is deeply comforting to many people and gives them a sense of security and protection as representatives of God in the world; however, it should be noted that not all angelic beings are considered to be good and many religions actually see angels as catalysts in the fall of humanity, leading to the predicaments of evil and sin.

Introduction and Historical Origins

The belief in Angels and spiritual beings is an ancient and common feature of many world religions. According to the Bible, angels are said to have existed before the creation of the world and humankind (Gen. 1: 26; Job, 38: 7). The role of angels in Judaism was very minor until after the period of the Babylonian Captivity. However, the family and community gods in the ancient near east often served a similar role without being specifically called angels. It is often argued that Zoroastrianism had a tremendous influence on the acceptance of angels in Judaism following Israel's extended contact with the Persian Empire while in exile in Babylon. Some scholars postulate that the introduction of Satan in contrast to God arose in the Zoroastrian faith. They also suggest that angels may have appeared in the Abrahamic faiths via Zoroastrianism as God's helpers. However, a minority view argues that it was Judaism and Christianity that influenced Zoroastrianism. This theory states that similarities between Zoroaster and Jesus were incorporated by Zoroastrian priests in an attempt to exalt Zoroaster and deter Zoroastrians from converting to other faiths. In Zoroastrianism, the Amesha Spentas are often regarded as angels, not as messangers, but as 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.

Description of Angels

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 (Gen. 18: 2, 19: 5; Judges, 6: 17, 13: 6; II Sam. 29: 9); some fly through the air; some become invisible; sacrifices touched by them are consumed by fire; and they may disappear in sacrificial fire, like Elijah, who rode to heaven in a fiery chariot. Angels, or an Angel, appeared in the flames of the thorn bush (Gen. 16: 13; Judges, 6: 21, 22; II Kings, 2: 11; Ex. 3: 2). They are described as pure and bright as Heaven; consequently, they are said to be formed of fire, and encompassed by light (Job, 15: 15), as the Psalmist said (Ps. civ. 4, R. V.): "Who makes winds his messengers; his ministers a flaming fire." Some verses in the Apocrypha/Deuterocanon 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 bodied in a form corresponding to the nature of the mission to be fulfilled. Angels bear drawn swords or other destroying weapons in their hands and ride on horses (Num. 22: 23, Josh. 5: 13, Ezek. 9: 2, Zech. 1: 8 et seq.). It is worth noting that these angels carry items that are contemporary to the time in which they visit. A terrible angel is the one mentioned in I Chron. 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" (Dan. 10: 5, 6). This imagery is very similar to the description of Jesus in the book of Revelation. Angles are also commonly depicted with halos and are thought to possess wings (Dan. ix. 21).

Starting with the end of the 4th century C.E., angels were depicted with wings, presumably to give an easy explanation for them traveling to and from heaven. In Christian iconography, the use of wings is an iconographic convention that is intended 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 (Ps. ciii. 20, lxxviii. 25; II Sam. 14: 17, 20, 19: 28; Zech. 14: 5; Job, 4:. 18, 25: 2). Scholastic theologians teach that angels are able to reason instantly, and to move instantly. 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. Angels possess the beatific vision, or the unencumbered understanding of God (the essence of the pleasure of heaven).

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" (Gen. 32: 2; Josh. 5: 14, 15; I Kings, 22: 19; Job, 1: 6, 2: 1; Ps. lxxxix. 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". Furthermore, there are more angels than there are anything else in the universe (although when first written this may not included atoms since atomic structure was not known).

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," "an interpreter," "the angel that destroyed," "messenger of the covenant," "angel of his presence," and "a band of angels of evil" (Gen. xlviii. 16; Job, 33: 23; II Sam. 24: 16; Mal. 3: 1; Isa. lxiii. 9; Ps. lxxviii. 49, R. V.). When, however, the heavenly host is regarded in its most comprehensive aspect, a distinction may be made between cherubim, [[seraph]*]im, Hayyoth ("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 (I Sam. 4:. 4, Ps. lxxx. 2, Gen. 3: 24). The seraphim are described by Isaiah (vi. 2) as having six wings; and Ezekiel describes the ḥayyot (Ezek. 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 Zechariah [iii. 9, iv. 10]; certainly in Daniel), and there came to be various kinds of angels; some even being provided with names, as will be shown below.

Purpose and Roles of Angels

In the Bible, angels are a spiritual aspect of God's creation; they exist to execute God's will. Angels reveal themselves to individuals and nations, in order to announce events to affect humans. Angels foretold to Abraham the birth of Isaac, to Manoah the birth of Samson, to Abraham the destruction of Sodom, and to Mary the birth of Jesus. Guardian angels were also mentioned: 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 (Ex. 23.20, Num. 20.16). In Judges (2: 1) an angel of the Lord addressed the whole people, swearing to bring them to the promised land, and as God watched over Jacob, so is every pious person protected by an angel, who cares for him in all his ways (Ps. xxxiv. 7, xci. 11).

Angels appear in several Jewish stories, in addition to the ones previously mentioned above. These include the warning to Lot of the imminent destruction of Sodom. Many Bible chapters mention a "God of Wrath" who sends His angel to smite the enemies of the Israelites. The earliest Biblical books present angels as heavenly beings created by God, some of whom apparently are endowed with free will. There are militant angels who smite the whole Assyrian army of 185,000 men (II Kings, 19: 35); messengers go forth from God "in ships to make the careless Ethiopians afraid" (Ezek. 30: 9); the enemy is scattered before the angel like chaff (Ps. 35: 5, 6).

Avenging angels are mentioned, such as the one in II Sam. 24: 15, who annihilates thousands. It would seem that the pestilence was personified, and that the "evil angels" mentioned in Ps. lxxviii. 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 (Ps. 29: 1, ciii. 20, cxlviii. 2; compare Isa. 6: 2 et seq.).

They constitute God's court, sitting in council with Him (I Kings, 22: 19; Job, 1: 6, 2: 1); hence they are called His "council of the holy ones" (Ps. lxxxix. 7, R. V.; A. V. "assembly of the saints"). They accompany God as His attendants, when He appears to man (Deut. 33: 2; Job, 38: 7). This conception was developed after the Exile; and in the Zechariah, angels of various shapes are delegated "to walk to and fro through the earth" in order to find out and report what happens (Zech. 6: 7).

In the prophetic books, angels 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 I Kings, 13: 18, an angel brought the divine word to the prophet.

In some places, it is implied that angels existed before the Creation (Gen. 1: 26; Job, 38: 7), as God's helpers. Angels were often not identified; and in Judges, 13: 18, and Gen. 32: 30, the angels, when questioned, refuse to give their names. Later, 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 (Zech. 3: 9, 4: 10) may have been affected by the representation of the seven archangels and also possibly by the seven amesha spentas of Zoroastrianism (compare Ezek. 9:. 2).

The archangels named in post-exile Judaism are Gabriel, Michael, Raphael, Uriel, Raguel, Sariel, and Jerahmeel. Gabriel and Michael are mentioned in Daniel, Raphael in the book of Tobit (from the Protestant Apocrypha or Catholic and Orthodox Deuterocanon). The remaining four are in the book of Enoch from the Old Testament Pseudepigrapha (considered canonical by the Ethiopian Orthodox).

Jewish Views in the Hebrew Bible (Tanakh)

Jacob Wrestling with the Angel - Gustave Doré, (1855)

In the Hebrew Bible the name for angel is "malakh" ( מלאך), which obtained further signification only through the addition of God's name, as "angel of the Lord," or "angel of God" (Zech. 12:. 8). 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 "Yahweh" (Joshua 5:14). Other appellations are "Sons of God", (Genesis 6: 4; Job, i. 6 [R. V. 5: 1]) and "the Holy Ones" (Psalms lxxxix. 6, 8). According to Jewish interpretation, 'Elohim is almost entirely reserved for the one true God; but at times 'Elohim (powers), bnē 'Elohim, bnē Elim (sons of gods) (i.e. members of the class of divine beings) were general terms for beings with great power (i.e. judges or alternately, some kind of super powerful human beings). Hence they came to be used collectively of super-human beings, distinct from Yahweh and, therefore, inferior and ultimately subordinate (e.g. Genesis 6:2; Job 1:6; Psalms 8:5). However, YHWH is very jealous of the distinction between Himself and angels, and consequently, the Hebrews were forbidden by Moses to worship the "host of heaven". It is probable that the "hosts" were also identified with the armies of Israel, whether this army is human, or angelic.

Prior to the emergence of monotheism in Israel angels were referred to as Mal'akh Yahweh (Angel of the Lord), or Mal'akh Elohim (Angel of God). The Mal'akh Yahweh was an appearance of Yahweh in the form of a man, and the term Mal'akh Yahweh was used interchangeably with Yahweh (cf. Exodus 3:2, with 3:4; 13:21 with 14:19). Those who saw the Mal'akh Yahweh said they had seen God (Genesis 32:30; Judges 13:22). The Mal'akh Yahweh (or Elohim) appears to Abraham, Hagar, Moses, and Gideon, and leads the Israelites in the Pillar of Cloud (Exodus 3:2). The phrase Mal'akh Yahweh 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 Mal'akh Yahweh meant an angel of distinguished rank.

In earlier Biblical literature the Mal'akh Yahweh or Elohim is almost the only angel mentioned. However, there are a few passages which speak of subordinate superhuman beings other than the Mal'akh Yahweh or Elohim. There are the cherubim who guard Garden of Eden. In Genesis 18, 19. The appearance of Yahweh to Abraham and Lot is connected with three, afterward two, men or messengers; but possibly in the original form of the story Yahweh appeared alone (Cf. 18:1 with 18:2, and 19:17). At Bethel, Jacob sees the angels of God on the ladder (Genesis 28:12), and later on they appear to him at Mahanaim (Genesis 32:1). 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 (see picture insert) is identified with God (Genesis 32:24, 30). In Isaiah 6 the seraphim, superhuman beings with six wings, appear as the attendants of Yahweh. Thus, the pre-exilic literature rarely mentions angels, or other superhuman beings other than Yahweh and manifestations of Yahweh; the pre-exilic prophets hardly mention angels, although they attack worship of false deities. An angel of I Kings 13:18 might be the Mal'akh Yahweh, as in 19:5, cf. 7, or the passage, at any rate in its present form, may be exilic or post-exilic.

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"; mal'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 (Zecharias 1:11). Satan also appears to prosecute (so to speak) the High Priest before the divine tribunal (Zecharias 3:1). Similarly in the Book of Job, the bne Elohim, sons of God, appear as attendants of God, and amongst them, Satan (Hebrew ha satan), again in the role of public prosecutor, the defendant being Job (Job 1, 2. Cf. I Chronicles 21:1).

The seven angels of Ezekiel may be compared with the seven eyes of Yahweh in Zecharias 3:9, 4:10. The latter have been connected with the later doctrine of seven chief angels (Tobit 12:15; Revelations 8:2), parallel to the (Amesha Spenta) in Zoroastrianism.

In the Priestly Code, c. 400 B.C.E., there is no reference to angels, apart from the possible suggestion in the plural in Genesis 1:26.

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.E., 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; levels 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 (Dan. 8:16; 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". (Tob. 12:15.) 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.E. to 100 c.e.. In Jewish apocalyptic literature, the rank, classes and names of angels are frequently discussed; and such works as the various books of Enoch and the Ascension of Isaiah supply much information on this subject.

In Tobit, too, we find the idea of the demon or evil angel. In the canonical Hebrew/Aramaic scriptures, angels may inflict suffering as ministers of God, and Satan may act as accuser or tempter; but they appear as subordinates to God, fulfilling His will, 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). In Psalms 78:49 the "evil angels" of the Authorized Version conveys a false impression; it should be "angels of evil", i.e. angels who inflict chastisement as ministers of God. The Fall of the Angels is based on Gen. 6:2, as interpreted by the Book of Enoch.

Maimonides and rationalism

In the Middle Ages, some Jews developed a rationalist view of angels that is still accepted by many Jews today. This view, enunciated 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. However, he states that the average person's understanding of the term "angel" is ignorant in the extreme. According to him, what the Bible and Talmud refer to as "angels" are actually metaphors for the various laws of nature, or the principles by which the physical universe operates, or kinds of platonic eternal forms. This is explained in his Guide of 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." ... For you will never in Scripture any activity done by God except through an angel. And "angel", as you know, means messenger. Thus anything which executes a command is an angel. So the motions of living beings, even those that are inarticulate, are said explicitly by Scripture to be due to angels. ...

One can perhaps say that Maimonides thus presents a virtual rejection of the "classical" Jewish view of miracles; he and others substitute a rationalism that became more popular in the 20th century. Some Jews view Maimonides's statements as being perfectly in keeping with the continued evolving of Jewish thought over a period of several millennium.

Christian views

The Annunciation - the Angel Gabriel announces to Mary that she will bear Jesus (El Greco, 1575)

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 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, with the good angels Gabriel (Luke 1:19), Metatron (Rev. 10:1 - no name is mentioned there so it could merely be a writer's suggestion rather than a fact - ), and Michael (Daniel 12:1), and the evil angels Beelzebub, (Mark 3:22) Satan (Mark 1:13), and Apollyon (Rev. 9:11); ranks are implied, archangels (Michael, Jude 9), principalities and powers (Rom. 8:38; Col. 2:10), thrones and dominions (Col 1:16). 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. These are probably guardian angels, standing to the churches in the same relation that the angel-princes in Daniel stand to the nations; practically the angels are personifications of the churches.

The archangel 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's 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's 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 the Trinity singing the thrice-holy hymn.

Angels are frequently depicted as human in appearance, though many theologians have argued that they have no physical existence, but can incarnate. Seraphim are often depicted as having six wings radiating from a center concealing a body.

Religious thought about the angels during the middle ages was much influenced by the theory of the angelic hierarchy set forth in The Celestial Hierarchy, a work of Pseudo-Dionysius the Areopagite, an unknown 5th century author (or authors) writing in the style of Dionysius the Areopagite. The creeds and confessions do not formulate any authoritative doctrine of angels; and agnostics have 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.

Some Christian traditions hold that angels are organized into three major hierarchies which are subdivided into orders called Choirs, and list as many as ten orders of angels. The Celestial Hierarchy is the source of the names that have become part of tradition: Angels, Archangels, Principalities, Powers, Virtues, Dominions, Thrones, Cherubim, and Seraphim. In this hierarchy, the Cherubim and Seraphim are typically closest to God, while the Angels and Archangels are most active in human affairs. Many of these names come from verses in the Bible which would appear at first to be referencing a literal thing, although retroactively suggesting that they really mention angels can also make sense in the context. For example the verse in Paul "our struggle is not with earthly things but with principalities and powers" (meaning according to most theologians the fallen angels of those choirs, used as an example of all the fallen angels).

Some Christian traditions also hold that angels play a variety of specific roles in the lives of believers. For instance, each Christian may be assigned a guardian angel at their baptism (although never defined by the Anglican, Catholic, or Orthodox churches, nevertheless it is personally held by many church members and most theologians). Each consecrated altar has at least one angel always present offering up prayers, and a number of angels join the congregation when they meet to pray. In the story of the 40 martyrs of Sebaste, in which 40 Christian Roman soldiers were made to stand naked on a frozen lake in the snow until they renounced their faith, angels were seen descending from Heaven placing the crowns of martyrs on their heads.

Certain Christian traditions, especially the Reformed tradition within Protestantism and the Anglican Church hold that references to the "Angel of the Lord" are references to pre-Incarnation appearances of Jesus.

Some medieval Christian philosophers were influenced by the views of Maimonides, and accepted his view of angels. Today, these views of angels are still technically acceptable within many mainstream Christian denominations.

Satan, Beelzebul, and the rest of the demons are thought by Christians to be angels who rebelled against God and were expelled from Heaven. Christianity also considers other religions' gods as rebellious celestial spirits who oppose the Trinity.

In many informal folk beliefs among Christians concerning the afterlife, the souls of the virtuous dead ascend into Heaven to be converted into angel-like beings. The Bible does state that at the resurrection, people will be like the angels with regard to marriage and immortality (Luke 20:35-36), and teaches such a transformation, for instance, at 1Cor 15:51, it states that the saints will judge angels (1 Cor 6:3). Zechariah 5:9 could be interpreted that there are also female angels. The statement of 1Cor 11:10 could be interpreted as if male angels could be vulnerable to female attractiveness by raping woman—which would produce a giant (Gen. 6) or bring about the end of the world by conceiving the Antichrist. Official doctrines of most Christian churches teach that the virtuous are resurrected at the end of time, having a physical body again, unlike angels. The Christian mystic Emanuel Swedenborg has a similar imagination. In his late work Conjugal Love he describes, that a soul of a man and a soul of a woman are united by the marriage in heaven to become an angel.

Islamic views

The belief in angels is central to the religion of Islam, beginning with the belief that the Qur'an was dictated to the Prophet 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 Islam, angels are benevolent beings created from light and do not possess free will. They are completely devoted to the worship of God (Allah) and carry out certain functions on His command, such as 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) and taking the soul at the time of death. Angels are described as being excessively beautiful and have different numbers of wings (for example, Gabriel is attributed as having six-hundred wings in his natural form). They can take on human form, but only in appearance. As such, angels do not eat, procreate or commit sin as humans do.

According to the majority of Islamic scholars, angels are incapable of committing sin, and therefore cannot fall from grace, excluding Iblis who chose to do evil because he had free-will and is not considered as a fallen angel, but a separate entity made of fire called jinn. Scholars cite the following Quranic ayat (verse), "And when We said to the Angels; "Prostrate yourselves unto Adam." So they prostrated themselves except Iblis. He was one of the jinn..." (Surat Al-Kahf, 18:50). Angels, unlike the fiery nature of jinn, are beings of goodness and cannot choose to disobey God, nor do they possess the ability to do evil.

The archangel Jibril is attributed with sending the message of Allah to all the Prophets (including the Psalms, Torah, Bible and Qur'an. Other angels include Michael (Mikaeel) who discharges control of vegetation and rain, Sarafiel (Israfil) who will blow the trumpet on Yaum al Qiyamah (the day of resurrection), and Azrael (Izra'il), the angel of death. The angels Nakir and Munkar are assigned to interrogate the dead before judgment day; and there are nineteen angels over-seeing the punishments of hell unflinchingly (Surat Al-Muddaththir, 74:30). There are eight massive angels that support the Throne of God (Surat Al-Haaqqa, 69:17). Every human being is assigned two angels to scribe a record of all actions done by the individual throughout their life, which will be used in evidence for or against the person by Allah on the day of judgment.

Humans do not turn into angels upon death, rather they are physically resurrected in body and soul and judged by God on judgment day (and that should they end up in Jannah (heaven), they are given perfect bodies).

In contrast, the Persian Sufi mystic poet Jalal al-Din Muhammad Rumi taught that when the human body dies, a soul could become an angel. He 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.'

(Translation from Wikisource, Masnavi I Ma'navi, Book III, Story XVII)’’

Latter-Day Saint views

Bern Switzerland Temple Statue of Angel Moroni

Joseph Smith, Jr., founder of the Latter Day Saint movement (Mormonism), and several of his associates, claimed that they were visited by angels on multiple occasions and for a variety of purposes in conjunction with the restoration of the gospel of Jesus.

According to the official doctrine of the Church of Jesus Christ of Latter-Day Saints, Joseph Smith, Jr. described his first angelic encounter in this manner:

"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." (Joseph Smith History 1:31-33)

Members of the church who claimed to have received a visit by an angel include Joseph Smith, Jr., 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.

Names of the angels who allegedly appeared to the members of the Mormon community are: Moroni, Nephi, Peter, James, John, John the Baptist. Mormons also beleive that Michael, the archangel, was Adam (the first man) when he was mortal, and Gabriel lived on the earth as Noah (the one who built the ark).

Angels in other religions

Angels are also a part of New Age beliefs. Also, angel-like beings called Tennin and Tenshi appear in Japanese mythology. In Hinduism, devas are sometimes seen 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 do not carry the message of Ishvara to the humans as in Abrahamic religions (a category of such beings also exist, called "devaduta" or "duta"). Buddhism and Jainism also believe in the existence of such devas. Examples of such devas are Indra, Mitra, Ashvins, Varuna, etc.

References

ISBN links support NWE through referral fees

• Cheyne, James Kelly (ed.) (1899). Angel. Encyclopædia Biblica. New York, Macmillan.
• Hastings, James (ed.) (1898). Angel. A Dictionary of the Bible. New York: C. Scribner's sons.
• Bamberger, Bernard Jacob, (March 15, 2006). Fallen Angels: Soldiers of Satan's Realm. Jewish Publication Society of America. ISBN 0827607970
• Bennett, William Henry. Angel. 1911 Encyclopædia Britannica
• Briggs, Constance Victoria, (1997). The Encyclopedia of Angels : An A-to-Z Guide with Nearly 4,000 Entries. Plume. ISBN 0452279216.
• Bunson, Matthew, (1996). Angels A to Z : A Who's Who of the Heavenly Host. Three Rivers Press. ISBN 0517885379.
• Cruz, Joan C. (1999). Angels and Devils. Tan Books & Publishers. ISBN 0895556383.
• Davidson, Gustav. A Dictionary of Angels: Including the Fallen Angels. Free Press. ISBN 002907052X
• Graham, Billy, (1994). Angels: God's Secret Agents. W Pub Group; Minibook edition. ISBN 0849950740
• Guiley, Rosemary, (1996). Encyclopedia of Angels. ISBN 0816029881
• Kreeft, Peter J. (1995). Angels and Demons: What Do We Really Know About Them? Ignatius Press. ISBN 0898705509
• Lewis, James R. (1995). Angels A to Z. Visible Ink Press. ISBN 0787606529
• Melville, Francis, 2001. The Book of Angels: Turn to Your Angels for Guidance, Comfort, and Inspiration. Barron's Educational Series; 1st edition. ISBN 0764154036
• Ronner, John, 1993. Know Your Angels: The Angel Almanac With Biographies of 100 Prominent Angels in Legend & Folklore-And Much More! Mamre Press. ISBN 0932945406.
• Swedenborg, Emanuel (1979). Conjugal Love. Swedenborg Foundation. ISBN 0877850542
• This article incorporates text from the Encyclopædia Britannica Eleventh Edition, a publication now in the public domain.

External links

Wikimedia Commons has media related to:

angels

• Catholic Encyclopedia entry on angels
• Jewish Encyclopedia entry on angels
• Judaism FAQs: What about angels, demons, miracles, and the supernatural?
• Angels on the Web (resource and art directory))
• The Media Guide to Islam
• Angels in Islam
• Entheomedia.org

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