Angel
In Abrahamic religious traditions (such as Judaism, Christianity, and Islam) and some sects of other belief-systems like Hinduism and Buddhism, an angel is a heavenly supernatural or spiritual being. In monotheistic belief-systems, such beings are under service of the supreme deity (i.e. God).
Angels in art are often identified with bird wings,[4] halos,[5] and divine light. They are usually shaped like humans of extraordinary beauty, though this is not always the case—sometimes, they can be portrayed in a frightening, inhuman manner.[6]
Etymology
The word angel arrives in modern English from
The rendering of "ángelos" is the Septuagint's default translation of the
Background
The concept of angels is historically best to be understood from different ideas of the concept of God throughout history. In polytheistic and animistic worldviews, supernatural powers (i.e. deities, spirits, daemons, etc.) were assigned to different natural phenomena.[12](p102) Within a monotheistic framework, these powers were reconsidered to be servants of the supreme deity, turning autonomous supernatural beings into "angels".[12](p102)
By that, are supernatural powers controlling or influencing humanities' perception of the world, including natural phenomena and humans, ultimately under control of a supreme God.[12](p102) Prominent angels, such as Michael and Gabriel, reflect a connection to the Chief Semitic deity El. Even "bad" angels such as Satan, Samael, Iblis etc., can be understood as an operating force within the nature of humans, as responsible for selfish tendencies.[12](p102)
The idea of angels in early Hebrew scripture as supernatural agents is absent.
Influence of dualistic tendencies and replacement of divine powers by angels is evident from the Qumram writings. In the Angelic Liturgy, the Hebrew term elim (deities, heavenly powers) is used for angelic beings and not for God.[15](p23) The War Scroll speaks about angels of light fighting against demonic beings of darkness.[15](p20)
Zoroastrianism
In
Judaism
In Judaism, angels (Hebrew: מַלְאָךְ mal’āḵ; "messenger"), are understood through interpretation of the Tanakh and in a long tradition as supernatural beings who stand by God in heaven, but are strictly to be distinguished from God (YHWH) and are subordinate to him. Occasionally, they can show selected people God's will and instructions.[18] In the Jewish tradition they are also inferior to humans since they have no will of their own and are able to carry out only one divine command.[19]
Hebrew Bible
The Torah uses the Hebrew terms מלאך אלהים (mal'āk̠ 'ĕlōhîm; "messenger of God"), מלאך יהוה (mal'āk̠ Yahweh; "messenger of the Lord"), בני אלהים (bənē 'ĕlōhîm; "sons of God") and הקודשים (haqqôd̠əšîm; "the holy ones") to refer to beings traditionally interpreted as angels. Later texts use other terms, such as העליונים (hā'elyônîm; "the upper ones").[citation needed]
The term 'מלאך' ('mal'āk̠') is also used in other books of the Hebrew Bible. In the early stages of Hebrew writings, the term refers to human messengers, not to supernatural entities.[14][20] A human messenger might be a prophet or priest, such as Malachi, "my messenger"; the Greek superscription in the Septuagint translation states the Book of Malachi was written "by the hand of his messenger" ἀγγέλου (angélu). Examples of a supernatural messenger[21] are the "Malak YHWH", who is either a messenger from God,[22] an aspect of God (such as the logos),[23] or God himself as the messenger (the "theophanic angel.")[21][24]
In Daniel 7, Daniel receives a dream-vision from God. [...] As Daniel watches, the Ancient of Days takes his seat on the throne of heaven and sits in judgement in the midst of the heavenly court [...] an [angel] like a son of man approaches the Ancient One in the clouds of heaven and is given everlasting kingship.[28]
Coogan explains the development of this concept of angels: "In the postexilic period, with the development of explicit monotheism, these divine beings—the 'sons of God' who were members of the Divine Council—were in effect demoted to what are now known as 'angels', understood as beings created by God, but immortal and thus superior to humans."[25] This conception of angels is best understood in contrast to demons and is often thought to be "influenced by the ancient Persian religious tradition of Zoroastrianism, which viewed the world as a battleground between forces of good and forces of evil, between light and darkness."[25] One of these is hāššāṭān, a figure depicted in (among other places) the Book of Job.
Rabbinic Judaism
According to
In post-Biblical
Philo of Alexandria identifies the angel with the Logos inasmuch as the angel is the immaterial voice of God. The angel is something different from God himself, but is conceived as God's instrument.[35]
Four classes of ministering angels minister and utter praise before the Holy One, blessed be He: the first camp (led by) Michael on His right, the second camp (led by) Gabriel on His left, the third camp (led by) Uriel before Him, and the fourth camp (led by) Raphael behind Him; and the Shekhinah of the Holy One, blessed be He, is in the centre. He is sitting on a throne high and exalted[36]
Later interpretations
According to
... This leads
Melozzo's musician (seraphim) angels from the Basilica dei Santi Apostoli, now in the sacristy of St. Peter's Basilica, created between c. 1803 and c. 1805Individuals
From the
Jewish Encyclopedia, entry "Angelology".[26]
- Michael (archangel) (translation: who is like God?), kindness of God, and stands up for the children of mankind
- Gabriel (archangel) (translation: God is my strength), performs acts of justice and power
(Only these two angels are mentioned by name in the Hebrew Bible; the rest are from extra-biblical tradition.)
- Jophiel (translation: Beauty of God), expelled Adam and Eve from the Garden of Eden holding a flaming sword and punishes those who transgress against God
- Metatron, heavenly scribe of God
- Raphael (archangel) (translation: It is God who heals), God's healing force
- Uriel (archangel) (translation: God is my light), leads humanity to destiny
- Samael (archangel) (translation: Venom of God), angel of death—see also Malach HaMavet (translation: the angel of death)
- Sandalphon (archangel) (translation: bringing together), battles Samael and brings mankind together
Christianity
In the early stage, the Christian concept of an angel characterized the angel as a 'messenger' of God. The word "angel" can be drawn to the term or role of a "messenger" throughout the Bible in both old and new testaments - (Hebrews 1:14) calls them "ministering [or serving] spirits", sent by God to aid the "heirs of salvation".[37] Later came identification of individual angelic messengers: Gabriel, Michael, Raphael, and Uriel.[38] Then, in the space of slightly over two centuries (from the 3rd to the 5th) the image of angels took on definite characteristics both in theology and in art.[39] Ellen Muehlberger has argued that in Late Antiquity, angels were conceived of as one type of being among many, whose primary purpose was to guard and to guide Christians.[40]
Bible
Angels are represented throughout Bibles as spiritual beings which are intermediate between God and humanity: "For thou hast made him [man] a little lower than the angels, and hast crowned him with glory and honour" (Psalms 8:4–5). Christians, based on Psalms and Genesis 2:1, believe that angels were the first beings created by God before the creation of Earth (Psalms 148:2–5; Colossians 1:16). Greek translations of the Hebrew Bible refer to intermediary beings as angels, instead of daimons, thus giving raise to a distinction between demons and angels.[41] In the Old Testament, both benevolent and fierce angels are mentioned, but never called demons. The symmetry lies between angels sent by God, and intermediary spirits of foreign deities, not in good and evil deeds.[42]
In the New Testament, the existence of angels, just like that of demons, is taken for granted.[43] They can intervene and intercede on behalf of humans. Angels protect the righteous (Matthew 4:6, Luke 4:11). They dwell in the heavens (Matthew 28:2, John 1:51), act as God's warriors (Matthew 26:53) and worship God (Luke 2:13).[44] In the parable of the Rich man and Lazarus, angels behave as psychopomps. The Resurrection of Jesus features angels, telling the woman that Jesus is no longer in the tomb, but has risen from the dead.[45]
Interaction with humans
Forget not to show love unto strangers: for thereby some have entertained angels unawares.—Hebrews 13:2
According to Jesus' statement, angels of Heaven don't marry (Matthew 22:30, Mark 12:25, and Luke 20:34–46).[46]
Three separate cases of angelic interaction deal with the births of
Adoration of the shepherds in Luke 2:10.[47]According to Matthew 4:11, after Jesus spent 40 days in the desert, "...the Devil left him and, behold, angels came and ministered to him." In Luke 22:43 an angel comforts Jesus during the Agony in the Garden.[48] 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.[47]
In 1851
archangel Michael to the Carmelite nun Antonia d'Astonac.[49] In a biography of Gemma Galgani written by Germanus Ruoppolo, Galgani stated that she had spoken with her guardian angel.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.[50]
According to the Vatican's
Congregation for Divine Worship and the Discipline of the Sacraments, "The practice of assigning names to the Holy Angels should be discouraged, except in the cases of Gabriel, Raphael and Michael whose names are contained in Holy Scripture."[51]Theology
According to Augustine of Hippo, the term 'angel' refers to "the name of their office, not [...] their nature", as they are pure spirits who act as messengers, clarifying: "If you seek the name of their nature, it is 'spirit'; if you seek the name of their office, it is 'angel': from what they are, 'spirit', from what they do, 'angel'."[52] Gregory of Nazianzus thought that angels were made as "spirits" and "flames of fire", following Hebrews 1, and that they can be identified with the "thrones, dominions, rulers and authorities" of Colossians 1.[40]
By the late 4th century, the Church Fathers agreed that there were different categories of angels, with appropriate missions and activities assigned to them. There was, however, some disagreement regarding the nature of angels. Some argued that angels had physical bodies,[53] while some maintained that they were entirely spiritual. Some theologians had proposed that angels were 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.[54]
Forty Gospel Homilies by
Fourth Lateran Council's (1215) Firmiter credimus decree (issued against the Albigenses) declared that the angels were created beings 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".In the Middle Ages, theologians had to address Augustine's ideas of "angelic knowledge", as set out in De Genesi ad litteram, which he divided into "morning" knowledge, knowledge of Creation before it is created derived from direct access to the Word of God, and "evening" knowledge, knowledge of Creation derived from perceiving it after it has been created.[56] Thomas Aquinas (13th century) related angels to Aristotle's metaphysics in his Summa contra Gentiles,[57] Summa Theologica,[58] the 8th question of Quaestiones Disputatae de Veritate,[56] and in De substantiis separatis,[59] a treatise on angelology.
Aquinas varied significantly from the Augustinian view in two major respects: angels were not created in an initial state of bliss, and only beatified angels have "morning" knowledge.[60] In other words: angels have an angelic nature, but in their natural states have no access to Divine "morning" knowledge of Creation, which they only gain with supernatural assistance.[61] This was Aquinas' most original contribution to Christian angelology.[60] Although angels have greater knowledge than men, they are not
omniscient, as Matthew 24:36 points out.[62]According to the Summa Theologica, angels were created instantaneously by God in a state of grace in the Empyrean Heaven (LXI. 4) at the same time when he created all the contents of the corporeal world (LXI. 3). They are pure spirits whose life consists in knowledge and love. Being bodiless, their knowledge is intellectual and not through senses (LIV. 5). Differently from humans, their knowledge is not acquired from the exterior world (having acquired all knowledge they would ever receive in the moment of their creation); moreover they attain to the truth of a thing at a single glance without need of reasoning (LV. a; LVIII. 3,4). They know all that passes in the external world (LV. 2) and the totality of creatures, but they don't know human secret thoughts that depends on human free will and thereby are not necessarily linked up with external events (LVII. 4). They don't know also the future unless God reveals it to them (LVII. 3).[63]
According to Aquinas, angels are the closest creatures to God. Therefore, like God, they are constituted by pure form without matter.[64] While they do not have a physical composition of matter and form (called ilemorphysm), they possess the metaphysical composition of act (the act of being[65]) and potency (their finite essence, yet without being[65]).[66] Each angel is a species which a unique individual belongs to; angels differ one from another by way of their unique and irrepetible form. In other words, form - and not matter - is their principle of individuation.[67]
The New Church (Swedenborgianism)
The New Church denominations that arose from the writings of theologian Emanuel Swedenborg have distinct ideas about angels and the spiritual world in which they dwell. Adherents believe that all angels are in human form with a spiritual body, and are not just minds without form.[68] There are different orders of angels according to the three heavens,[69] and each angel dwells in one of innumerable societies of angels. Such a society of angels can appear as one angel as a whole.[70]
All angels originate from the human race, and there is not one angel in heaven who first did not live in a material body.[71] Moreover, all children who die not only enter heaven but eventually become angels.[72] The life of angels is that of usefulness, and their functions are so many that they cannot be enumerated. However each angel will enter a service according to the use that they had performed in their earthly life.[73] Names of angels, such as Michael, Gabriel, and Raphael, signify a particular angelic function rather than an individual being.[74]
While living in one's body an individual has conjunction with heaven through the angels,[75] and with each person, there are at least two evil spirits and two angels.[76] Temptation or pains of conscience originates from a conflict between evil spirits and angels.[77] Due to man's sinful nature it is dangerous to have open direct communication with angels[78] and they can only be seen when one's spiritual sight has been opened.[79] Thus from moment to moment angels attempt to lead each person to what is good tacitly using the person's own thoughts.[80]
Latter Day Saints
The Latter Day Saint movement views 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.[81]
Latter Day Saints believe that angels either are the spirits of humans who are deceased or who
pre-Columbian American civilization as the 5th-century prophet-warrior named Moroni.Smith described his first angelic encounter in the following 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 ...
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.[87]
Most angelic visitations in the early Latter Day Saint movement were witnessed by Smith and
James, and John. Later, after the dedication of the Kirtland Temple, Smith and Cowdery said they had been visited by Jesus, and subsequently by Moses, Elias, and Elijah.[88]Others who said they received a visit by an angel include the other two of the
restoration, mortals teach mortals, spirits teach spirits, and resurrected beings teach other resurrected beings.[89]Islam
Belief in angels is fundamental to Islam. The Quranic word for angel (
Hebrew (malʾákh) and Greek (angelos). Unlike their Hebrew counterpart, the term is exclusively used for heavenly spirits of the divine world, but not for human messengers. The Quran refers to both angelic and human messengers as "rasul" instead.[91]The Quran is the principal source for the Islamic concept of angels.[92] Some of them, such as Gabriel and Michael, are mentioned by name in the Quran, others are only referred to by their function. Most Muslim theologians, such as al-Suyuti, based on a hadith stating that the angels have been created through the light (Nūr), depict angels as entities consisting of substance, in contrast to philosophers who argued for angels being disembodied spirits.[93] Additionally, angels are thought to be endowed with reason and be subject to God's tests. Al-Maturidi (853–944 CE) states that the inhabitants of heaven were tested by adorenments, just as humans and jinn on earth were tested, pointing at Sūrat al-Kahf [Q. 18:7][94][95] When angels fail their tests, they might end up on earth, such as Harut and Marut. If the devils (šayāṭīn) have been angels once or form a separate type of creature from the beginning, is discussed in Islamic tradition.[96] Contrary to popular belief, angels are never described as agents of revelation in the Quran, although interpretation credits Gabriel with that.[97] Angels are not limited to benevolent tasks, but can also carry out grim orders. Not demons, but angels are tasked to guard and punish sinners in hell.[98]
Angels play a significant role in
exorcism rites, with their names engraved in talismans or amulets to call upon their powers.[101]Kalām
Classical period
djinn, and devils (šayāṭīn).[103] Islamic theologian al-Ghazali (c. 1058 – 1111) divides human nature into four domains, each representing another type of creature: animals, beasts, devils and angels.[104] Reconciling the literal meaning (Ẓāhir) with the Avicennan cosmology of falsafa of angels, he identified angels with the "celestial intellects" or "immaterial souls".[105] Angels, made from light (Nūr) and thus associated with reason ('aql), represent the intellectual capacity of a human and the ability to bound the devilish qualities from within.[106][107] By that, Ghazali does not deny the literal reality of angels, but rejects that they could be perceived directly.[108]Although belief in angels remains one of
Al-Baydawi based this divide into two groups on Quranic verses: angels who are self-immersed in knowledge of "the Truth" (al-Haqq), based on "they laud night and day, they never wane" (21:29), they are the "highmost" and "angels brought near" and those who are the executors of commands, based on "they do not disobey Allah in what He commanded them but they do what they are commanded" (66:6), who are the administers of the command of heaven to earth.[112]: 509Modern and Contemporary movements
Some
modern scholars have emphasized a metaphorical reinterpretation of the concept of angels.[113]Salafism and Wahhabism generally emphasize a literal interpretation of angels against modernistic interpretations, as for example, suggested by Nasr Abu Zayd. Simultaneously, many traditional materials regarding angels accepted during the Classical period are often disregarded by Wahhabis and Salafis. The Muslim Brotherhood scholars Sayyid Qutb and Umar Sulaiman Al-Ashqar reject much established material during earlier periods, for example, the story of Harut and Marut or calling the Angel of Death Azrail. Sulayman Ashqar not only rejects the traditional material itself, but also disapproves of previous scholars who used such reports.[114]Iconography
In Islam, just like in Judaism and Christianity, angels are often represented in
(The Wonders of Creation) by Zakariya al-Qazwini describes Islamic angelology, and is often illustrated with many images of angels. The angels are typically depicted with bright, vivid colors, giving them unusual liveliness and other-worldly translucence.[117] While some angels are referred to as "Guardians of the Kingdom of God," others are associated with hell. An undated manuscript of The Wonders of Creation from the Bavarian State Library in Munich includes depictions of angels both alone and alongside humans and animals.[117] Angels are also illustrated in Timurid and Ottoman manuscripts, such as The Timurid Book of the Prophet Muhammad's Ascension (Mir'ajnama) and the Siyer-i Nebi.[118]Baháʼí faith
In his
Maid of Heaven of Baháʼu'lláh's vision.[119]I raised my hand another time, and bared one of Her breasts that had been hidden beneath Her gown. Then the firmament was illumined by the radiance of its light, contingent beings were made resplendent by its appearance and effulgence, and by its rays, infinite numbers of suns dawned forth, as though they trekked through heavens that were without beginning or end. I became bewildered at the pen of God's handiwork, and at what it had inscribed upon Her temple. It was as though She had appeared with a body of light in the forms of the spirit, as though She moved upon the earth of essence in the substance of manifestation. I noticed that the houris had poked their heads out of their rooms and were suspended in the air above Her. They grew perplexed at Her appearance and Her beauty and were entranced by the raptures of Her song. Praise be to Her creator, fashioner, and maker--to the one Who made Her manifest.
Then she nearly swooned within herself, and with all her being she sought to inhale My fragrance. She opened Her lips, and the rays of light dawned forth from Her teeth, as though the pearls of the cause had appeared from Her treasures and Her shells.
She asked, "Who art Thou?"
I said, "A servant of God and the son of his maidservant."[120]
— Tablet of the Maiden, Baháʼu'lláhPhilosophy of religion
In Ancient Greek philosophy, there is no significant distinction made between good and evil spirits.[121] Under Iranian influence, the sublunary sphere was traced to inspiring angels.[121]
daemons as angels. The daemons were thought to be intermediary between the supernatural and earthly realm, interpreted by Philo as the Greek term for angels.[42]In the commentaries of
Ibn Sina, who drew upon the emanation cosmology of al-Farabi, developed an angelological hierarchy of Intellects, which are created by "the One". Therefore, the first creation by God was the supreme archangel followed by other archangels, who are identified with lower Intellects. From these Intellects again, emanated lower angels or "moving spheres", from which in turn, emanated other Intellects until it reaches the Intellect, which reigns over the souls. The tenth Intellect is responsible for bringing material forms into being and illuminating the minds.[124][125]Esotericism
Graeco-Roman world
The
deities.[126]Gnosticism
Numerous references to angels present themselves in the
Nag Hammadi Library, in which they both appear as malevolent servants of the Demiurge and innocent associates of the aeons.[127]Hermetic Qabalah
According to the
Sephirot. It is similar to the Jewish angelic hierarchy.
Rank Choir of Angels Translation Archangel Sephirah 1 Hayot Ha Kodesh Holy Living Ones Metatron Keter 2 Ophanim Wheels Raziel Chokmah3 ErelimBrave ones[128] TzaphkielBinah 4 Hashmallim Glowing ones, Amber ones[129] TzadkielChesed 5 Seraphim Burning Ones KhamaelGevurah 6 Malakim Messengers, angels Raphael Tipheret7 Elohim Godly Beings Uriel Netzach 8 Bene Elohim Sons of Elohim Michael Hod 9 Cherubim [130] Gabriel Yesod 10 Ishim Men (man-like beings, phonetically similar to "fires") Sandalphon Malkuth Theosophy
In the teachings of the
human beings.[131]It is believed by Theosophists that
souls advance as they reincarnate, it is believed they will incarnate as devas.[133]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.[133]
Yazidism
In Yazidism, there are seven Divine Beings (often called 'angels' in the literature) who were created by God prior to the creation of this world. God appointed Tawûsî Melek as their leader and assigned all of the world's affairs to these seven Divine Beings.[134] These Divine Beings are referred to as Tawûsî Melek, Melek Şemsedîn, Melek Nasirdîn, Melek Fexredîn, Melek Sicadîn, Melek Şêxsin and Melek Şêxûbekir.
In art
According to mainstream Christian theology, angels are wholly spiritual beings and therefore do not eat, excrete or have sex, and have no gender. Although their different roles, such as warriors for some archangels, may suggest a human gender, Christian artists were careful not to given them specific gender attributes, at least until the 19th century, when some acquire breasts for example.[135]
In an address during a General Audience of 6 August 1986, entitled "Angels participate in the history of salvation", Pope John Paul II explained that "[T]he angels have no 'body' (even if, in particular circumstances, they reveal themselves under visible forms because of their mission for the good of people)." The earliest known Christian image of an angel—in the Cubicolo dell'Annunziazione in the
Sacrifice of Isaac scene in the Sarcophagus of Junius Bassus(although the side view of the Sarcophagus shows winged angelic figures).The earliest known representation of angels with wings is on the "Prince's Sarcophagus", attributed to the time of
heavenly contexts, as opposed to performing tasks on earth. They often appear in the pendentives of church domes or semi-domes. Prior to the Judeo-Christian tradition, in the Greek world the goddess Nike and the gods Eros and Thanatoswere also depicted in human-like form with wings.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.[140]
Angels are typically depicted in Mormon art as having no wings based on a quote from Joseph Smith ("An angel of God never has wings").[141]
In terms of their clothing, angels, especially the Archangel Michael, were depicted as military-style agents of God and came to be shown wearing
restricted to the Imperial family and their closest guards.The basic military dress was shown in Western art into the Baroque period and beyond (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. This costume was used especially for Gabriel in Annunciation scenes—for example the Annunciation in Washington by Jan van Eyck.
Some types of angels are described as possessing more unusual or frightening attributes, such as the fiery bodies of the
Seraphim, and the wheel-like structures of the Ophanim.
Italian Gothic angel of the annunciation, circa 1430–1440, Istrian limestone, gesso and gilt, 95.3 x 37.5 cm, Metropolitan Museum of Art Southern German Baroque angel, by Ignaz Günther, circa 1760–1770, lindenwood with traces of gesso, 26.7 x 18.4 cm, Metropolitan Museum of Art Arquebusier Angels, hundreds of colonial paintings depicting these angels, Colonial Bolivia and Peru, 17th century, were part of the Cusco Colonial Painting School The extraordinary-lookingchariot vision of Ezekiel An angel in the former coat of arms of Tenala Sopó Archangels, a series of archangels painted around 1650 in colonial Colombia. Apparition of Saint Michael, ca. 1686 by Cristóbal de Villalpando. Mexico City Metropolitan Cathedral collection. Colonial Mexico.See also
- Angel of the North
- Angels in art
- Apsara
- Chalkydri
- George Clayton
- Classification of demons
- Cupid and Erotes
- Dakini
- Demigod
- Elioud
- Eudaemon (mythology)
- Exorcism
- Gandharva
- Ghost
- Genius (mythology)
- Hierarchy of angels
- Holy Spirit
- In paradisum
- List of angels in theology
- List of films about angels
- Non-physical entity
- Substance theory
- Uthra
- Valkyrie
- Watcher (angel)
- Yaksha
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- ^ Jones, David Albert. Angels: a history. Oxford University Press, 2010. p. 3
- ^ a b ""מַלְאָךְ", Francis Brown, S.R. Driver, and Charles A. Briggs, eds.: A Hebrew and English Lexicon of the Old Testament, p. 521". Retrieved 30 July 2012.
- ^ Pope, Hugh. "Angels." Archived 1 September 2006 at the Wayback Machine The Catholic Encyclopedia. Vol. 1. New York: Robert Appleton Company, 1907. accessed 20 October 2010
- ^ Frederick Copleston, A History of Philosophy, Volume 1, Continuum, 2003, p. 460.
- ^ Baker, Louis Goldberg. Evangelical Dictionary of Biblical Theology: Angel of the Lord Archived 12 August 2011 at the Wayback Machine "The functions of the angel of the Lord in the Old Testament prefigure the reconciling ministry of Jesus. In the New Testament, there is no mention of the angel of the Lord; the Messiah himself is this person."
- ^ a b c d Coogan, Michael D. (2009). A Brief Introduction to the Old Testament. Oxford University Press.
- ^ a b c d "Angelology". The Jewish Encyclopedia. Archived from the original on 28 March 2010. Retrieved 30 July 2012.
ISBN 978-1-61164-070-0.God sends an angel to communicate with prophets, and an interpreter angel appears regularly in apocalyptic visions and as companion in heavenly journeys. One of the most fascinating features of several ancient stories is the appearance of what can be called theophanic angels; that is, angels who not only bring a message from God, but who represent God in personal terms, or who even may be said to embody God. ISBN 0-391-04163-0.As described in the book of Daniel, "one like a son of man" is clearly identified as the messianic and angelic redeemer of Israel, a truly heavenly redeemer known to Israel as the archangel Michael.- ^ Hayes, Christine. The Torah was not Given to Ministering Angels: Rabbinic Aspirationalism. Talmudic Transgressions. Brill, 2017. 123–160.
- ^
ISBN 978-3-16-148807-8(German)- ^ Sanhedrin 38b and Avodah Zerah 3b.
- ^ Aleksander R. Michalak, Angels as Warriors in Late Second Temple Jewish Literature, Tuebingen: Mohr Siebeck, 2012.
- ^ Hannah Darrell D., Michael and Christ: Michael Traditions and Angel Christology in Early Christianity, Tuebingen: Mohr Siebeck, 1999
- ^ cf. Sanhedrin 95b
ISBN 0-8264-6895-0- ^ Friedlander, Gerald. Pirke de Rabbi Eliezer Varda Books
- ^ "What the Bible says about Angels as Messengers". www.bibletools.org. Retrieved 7 October 2023.
- ^ Barker, Margaret (2004). An Extraordinary Gathering of Angels, M Q Publications.
- ^ "LA FIGURA DELL'ANGELO NELLA CIVILTA' PALEOCRISTIANA – PROVERBIO CECILIA – TAU – Libro". 27 December 2008. Archived from the original on 27 December 2008. Retrieved 23 September 2017.
- ^
OCLC 806291246. JSTOR 25765960.- ^
JSTOR 25765960. ISBN 978-0-88414-118-1. ISBN 978-0-88414-118-1. ISBN 978-0-88414-118-1. OCLC 859530086.- ^ a b "CATHOLIC ENCYCLOPEDIA: Angels". www.newadvent.org. Archived from the original on 1 September 2006. Retrieved 29 October 2005.
- ^ "BibleGateway, Luke 22:43". Biblegateway.com. Archived from the original on 15 July 2012. Retrieved 30 July 2012.
ISBN 0-87973-910-Xpage 123- ^ a b "Angels Participate In History Of Salvation". Vatican.va. 6 August 1986. Archived from the original on 20 October 2012. Retrieved 30 July 2012.
- ^ "Directory on popular piety and the liturgy. Principles and guidelines". www.vatican.va. Archived from the original on 23 June 2012. Retrieved 15 March 2020.
- ^ Augustine, En. in Ps. 103, 1, 15: PL 37, 1348
S2CID 145816767. Retrieved 11 November 2012.- ^ Proverbio (2007), pp. 29–38; cf. summary in Libreria Hoepli Archived 27 December 2008 at the Wayback Machine and review in La Civiltà Cattolica, 3795–3796 (2–16 August 2008), pp. 327–328.
ISBN 978-0-87907-623-8.You should be aware that the word "angel" denotes a function rather than a nature. Those holy spirits of heaven have indeed always been spirits. They can only be called angels when they deliver some message. Moreover, those who deliver messages of lesser importance are called angels; and those who proclaim messages of supreme importance are called archangels. And so it was that not merely an angel but the archangel Gabriel was sent to the Virgin Mary.- ^ a b Scribano 2022, p. 11.
- ^ Thomas Aquinas. "46". Summa contra Gentiles. Vol. 2. Archived from the original on 3 March 2012. Retrieved 2 February 2011.
- ^ Thomas Aquinas. "Treatise on The Angels (Spirit)". Summa Theologiae: The substance of the angels absolutely considered (Prima Pars, Q. 50). Newadvent.org. Archived from the original on 2 November 2010. Retrieved 2 February 2011.
- ^ Aquinas, Thomas. De substantiis separatis. Josephkenny.joyeurs.com. Archived from the original on 12 December 2010.
- ^ a b Scribano 2022, p. 12.
- ^ Scribano 2022, pp. 12–13.
- ^ "BibleGateway, Matthew 24:36". Biblegateway.com. Archived from the original on 15 July 2012. Retrieved 30 July 2012.
ISBN 978-1-7216-9547-8. This article incorporates text from this source, which is in the public domain. ISBN 978-1-78074-006-5. Archivedfrom the original on 4 April 2023. Retrieved 22 February 2023.An angel, says Aquinas, is a form without matter, and thus its essence corresponds to its form alone (DEE 4). ... Does this mean that an angel, as a pure form, is also pure actuality, devoid of potency? By no means.- ^
JSTOR 24636655- ^ ideo est in eo compositio actus et potencie. Cfr. Quodlibet IX, question 4, article 1, corpus, Rome: Leonine edition, 1996, vol. 25, fasc. 2/1, p. 102 Column B, lines 115-124 and p. 103 column A, lines 125-132). As quoted in "Commentary on actus essendi". Actus Essendi. 2 March 2015. Archived from the original on 15 May 2023. Retrieved 15 May 2023.; also quoted in Juan José Herrera (2015). "El "actus essendi" en Tomás de Aquino: Distinción, evolución y síntesis personal". La fascinación de ser metafísico. Academia.edu: 55–90.
ISBN 978-3-86838-531-1. Archivedfrom the original on 4 April 2023. Retrieved 22 February 2023. Quote: "Another requirement is that there be a principle of individuation. But certain beings, namely angels, lack a principle of individuation, which is signate matter. Hence, the angelic form, even though it is communicable in itself as species, is not in fact communicated, because there are no numerically distinct subjects that can receive it."- ^ Swedenborg, Emanuel. Heaven and Hell, 1758. Rotch Edition (revised). New York: Houghton, Mifflin and Company, 1907, in The Divine Revelation of the New Jerusalem (2012), n. 74.
- ^ Arcana Coelestia, n. 459.
- ^ Heaven and Hell, n. 51–53.
- ^ Heaven and Hell, n. 311
- ^ Heaven and Hell, n. 416
- ^ Heaven and Hell, n. 387–393.
- ^ Swedenborg, Emanuel. Heavenly Arcana (or Arcana Coelestia), 1749–58 (AC). Rotch Edition (revised). New York: Houghton, Mifflin and Company, 1907, in The Divine Revelation of the New Jerusalem (2012), n. 8192.3.
- ^ Heaven and Hell, n. 291–298.
- ^ Arcana Coelestia, n. 50, 697, 968.
- ^ Arcana Coelestia, n. 227.
- ^ Arcana Coelestia, n. 784.2.
- ^ Heaven and Hell, n. 76.
- ^ Arcana Coelestia, n. 5992.3.
- ^ "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.".
- ^ a b "LDS Bible Dictionary-Angels". Scriptures.lds.org. 21 February 2012. Archived from the original on 12 March 2020. Retrieved 30 July 2012.
- ^ Doctrine and Covenants 130:4–5 Archived 20 December 2019 at the Wayback Machine.
- ^ The Church of Jesus Christ of Latter-day Saints "Chapter 6: The Fall of Adam and Eve", Gospel Principles (Salt Lake City, Utah: LDS Church, 2011) pp. 26–30.
- ^ "D&C 107:24". Scriptures.lds.org. 21 February 2012. Archived from the original on 21 December 2019. Retrieved 30 July 2012.
- ^ Mark E. Petersen, "Adam, the Archangel", Ensign, November 1980.
- ^ "Joseph Smith–History 1:30–33". Scriptures.lds.org. 21 February 2012. Archived from the original on 20 June 2019. Retrieved 30 July 2012.
- ^ "D&C 110". Scriptures.lds.org. 21 February 2012. Archived from the original on 28 July 2019. Retrieved 30 July 2012.
- ^ Robert J. Matthews, "The Fulness of Times", Ensign, December 1989.
- ^ Syed Anwer Ali Qurʼan, the Fundamental Law of Human Life: Surat ul-Faateha to Surat-ul-Baqarah (sections 1–21) Syed Publications 1984 University of Virginia Digitalized 22. Okt. 2010 p. 121
- ^ S.R. Burge Journal of Qurʼanic Studies The Angels in Sūrat al-Malāʾika: Exegeses of Q. 35:1 Sep 2011. vol. 10, No. 1 : pp. 50–70
ISBN 978-1-136-50473-0p. 23- ^ Stephen Burge Angels in Islam: Jalal al-Din al-Suyuti's al-Haba'ik fi akhbar al-mala'ik Routledge 2015 ISBN 978-1-136-50473-0
- ^ Saleh, Walid A. "Rereading al-Ṭabarī through al-Māturīdī: New light on the third century hijrī." Journal of Qur'anic Studies 18.2 (2016): 180-209.
ISBN 9789004100237pp. 54-56- ^ Erdağı, Deniz Özkan. "Evil in Turkish Muslim horror film: the demonic in “Semum”." SN Social Sciences 4.2 (2024): 1-22.
- ^ Welch, A.T., Paret, R. and Pearson, J.D., "al-Ḳurʾān", in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. Consulted online on 05 May 2022 <http://dx.doi.org/10.1163/1573-3912_islam_COM_0543> First published online: 2012 First print edition:
ISBN 978-90-04-16121-4, 1960-2007 section 2- ^ Lange, C. R. "Locating hell in Islamic traditions-conference booklet." International symposium in Islamic Traditions. 2012.
ISBN 978-1-136-50473-0p. 29 ISBN 978-1-136-50473-0p. 22 ISBN 978-81-206-0672-2page 73- ^ Kuehn (2019).
- ^ Egdunas Racius ISLAMIC EXEGESIS ON THE JINN: THEIR ORIGIN, KINDS AND SUBSTANCE AND THEIR RELATION TO OTHER BEINGS pp. 132–135
- ^ Zh. D. Dadebayev, M.T. Kozhakanova, I.K.Azimbayeva Human's Anthropological Appearance in Abai Kunanbayev's Works World Academy of Science, Engineering and Technology Vol:6 2012-06-23 p. 1065
- ^ Tamer, Georges. Islam and Rationality: The Impact of al-Ghazālī. Papers Collected on His 900th Anniversary. Vol. 1. Vol. 94. Brill, 2015. p. 103
- ^ Amira El-Zein (2009). Islam, Arabs, and Intelligent World of the Jinn. Syracuse University Press. pp. 34–51.
- ^ https://sorularlaislamiyet.com/kaynak/meleklere-iman#_Toc201395583
- ^ Russell, Jeffrey Burton (1986). Lucifer: The Devil in the Middle Ages. Cornell University Press. ISBN 978-0-8014-9429-1. p. 60
- ^ Wensinck, A. J. (2013). The Muslim Creed: Its Genesis and Historical Development. Vereinigtes Königreich: Taylor & Francis. p. 200
- ^ Imam Abu Hanifa's Al Fiqh Al Akbar Explained By أبو حنيفة النعمان بن ثابت Abu 'l Muntaha Ahmad Al Maghnisawi Abdur Rahman Ibn Yusuf"
- ^ Serdar, Murat. "Hıristiyanlık ve İslâm'da Meleklerin Varlık ve Kısımları." Bilimname 2009.2 (2009). p. 156
ISBN 9780992633578. ISBN 978-0-85773-075-6. ISBN 978-1-136-50473-0p. 13-14 ISBN 978-1-136-50473-0pp. 97–99- ^ Quran 35:1, Esposito (2002, pp. 26–28), W. Madelung. "Malā'ika". Encyclopaedia of Islam Online., Gisela Webb. "Angel". Encyclopaedia of the Qurʼan Online.
- ^ a b "The Wonders of Creation". www.wdl.org. 1750. Retrieved 9 March 2019.
- ^ Gruber, Christiane J. (2008). The Timurid "Book of Ascension" (Micrajnama): A Study of the Text and Image in a Pan-Asian Context. Patrimonia. p. 254
ISBN 1-85168-184-1.- ^ "Tablet of the Maiden". bahai-library.com. Archived from the original on 6 June 2019. Retrieved 6 June 2019.
- ^
ISBN 9789004146662, 2006-2013- ^ Aristotle. Metaphysics. 1072a ff.
- ^ Aristotle. Metaphysics. 1073a13 ff.
ISBN 978-1-134-22565-1p. 101 ISBN 978-0-7914-0719-6p. 129 ISBN 978-0-226-04447-7. Entries: "Introduction to the Greek Magical Papyri" and "PGM III. 1-164/fourth formula".- ^ James M. Robinson (1988). The Nag Hammadi Library. Read online for free at the Internet Archive.
- ^ "Strong's Hebrew: 691. אֶרְאֵל (erel) – perhaps a hero". biblesuite.com. Archived from the original on 17 February 2013. Retrieved 5 December 2012.
- ^ "Strong's Hebrew: 2830. חַשְׁמַל (chashmal) – perhaps amber". biblesuite.com. Archived from the original on 28 August 2013. Retrieved 5 December 2012.
- ^ "Strong's Hebrew: 3742. כְּרוּב (kerub) – probably an order of angelic beings". biblesuite.com. Archived from the original on 9 October 2013. Retrieved 5 December 2012.
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:- ^ "Eskild Tjalve's paintings of devas, nature spirits, elementals and fairies". 21 November 2002. Archived from the original on 21 November 2002. Retrieved 30 July 2012.
- ^ 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)
- )
- , which gives the standard, unchanged, Catholic position.
- ^ "Angel", The International Standard Bible Encyclopedia James Orr, editor, 1915 edition.
- ^ Proverbio (2007), pp. 81–89; cf. review in La Civiltà Cattolica, 3795–3796 (2–16 August 2008), pp. 327–328.
- ^ Proverbio (2007) p. 66.
- ^ Proverbio (2007), pp. 90–95
- ^ Proverbio (2007) p. 34.
- ^ "History of the Church, 3:392". Institute.lds.org. Archived from the original on 23 January 2020. Retrieved 30 July 2012.
Sources
- Esposito, John (2002). What Everyone Needs to Know about Islam.
ISBN 978-0-19-515713-0.- Kuehn, Sara (2019). "The Primordial Cycle Revisited: Adam, Eve, and the Celestial Beings". The Intermediate Worlds of Angels: Islamic Representations of Celestial Beings in Transcultural Contexts. Germany: Ergon Verlag. pp. 173–199.
ISBN 978-3-95650-623-9– via Academia.edu.- Scribano, Emanuela (2022). "Descartes' Innatisms as Anti-Augistinianism". Descartes in Context: Essays. Oxford University Press.
ISBN 9780197649558.Further reading
ISBN 0-8276-0797-0- Barker, Margaret (2004). An Extraordinary Gathering of Angels, M Q Publications.
ISBN 978-1-84072-680-0- Bennett, William Henry (1911), Chisholm, Hugh (ed.), Encyclopædia Britannica, vol. 2 (11th ed.), Cambridge University Press, pp. 4–6
, in- 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,
ISBN 0-89555-638-3- Cummings, Owen F., 2023. Angels In Scripture and Tradition, Paulist Press, New Jersey.
ISBN 978-0-8091-5633-7- Davidson, A. B. (1898). "Angel". In James Hastings (ed.). A Dictionary of the Bible. Vol. I. pp. 93–97.
- Davidson, Gustav, (1967). A Dictionary of Angels: Including the Fallen Angels. Free Press.
ISBN 0-02-907052-X- Driver, Samuel Rolles (Ed.) (1901) The book of Daniel. Cambridge UP.
- 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 an index of Scriptural quotations, 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- Leducq, M. H. (1853). "On the Origin and Primitive Meaning of the French word Ange". Proceedings of the Philological Society. 6 (132). Archived from the original on 3 February 2019. Retrieved 20 September 2018.
- Lewis, James R. (1995). Angels A to Z. Visible Ink Press.
ISBN 0-7876-0652-9- Michalak, Aleksander R. (2012), Angels as Warriors in Late Second Temple Jewish Literature.Mohr Siebeck.
ISBN 978-3-16-151739-6.- Miller, Stephen. (2019), The Book of Angels: Seen and Unseen. Cambridge Scholars Pub.
- Muehlberger, Ellen (2013). Angels in Late Ancient Christianity. Oxford University Press.
ISBN 978-0-19-993193-4- 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.
- Proverbio, Cecilia (2007). La figura dell'angelo nella civiltà paleocristiana (in Italian). Assisi, Italy: Editrice Tau.
ISBN 978-88-87472-69-1.- 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.- Smith, George Adam (1898) The book of the twelve prophets, commonly called the minor. London, Hodder and Stoughton.
- von Heijne, Camilla, 2010. The Messenger of the Lord in Early Jewish Interpretations of Genesis. BZAW 412. De Gruyter, Berlin/New York,
ISBN 978-3-11-022684-3External links
Wikimedia Commons has media related to Angels.Wikiquote has quotations related to Angels.
- Coptic Doxology of Heavenly Order
- Zoroastrian angels
- Jewish Encyclopedia entry on angels
- Directory on popular piety and the liturgy. Principles and guidelines Congregation for Divine Worship and the Discipline of the Sacraments. Directory of Popular Piety and the Liturgy, §§ 212–217, The Holy Angels, Vatican City, December 2001]
- Angels, BBC Radio 4 discussion with Martin Palmer, Valery Rees & John Haldane (In Our Time, Mar. 24, 2005)