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For other uses, see Angel (disambiguation). 1 Etymology “Angelology” redirects here. For the novel, see Angelology (novel). An angel is a being or spirit found in

Sculpture of Angel bearing the Veil of Veronica by Cosimo Fan- celli at Ponte Sant Angelo.

Schutzengel (English: “”) by Bernhard Plock- The word angel in English is a blend of Old English engel horst depicts a guardian angel watching over two children. (with a hard g) and Old French angele.[5] Both derive from Late Latin angelus “messenger of ”, which in turn was borrowed from Late Greek ἄγγελος ángelos. Ac- cording to R. S. P. Beekes, ángelos itself may be “an Ori- various religions and mythologies. In Abrahamic re- ental loan, like ἄγγαρος ['Persian mounted courier'].”[6] ligions and they are often depicted as The word’s earliest form is Mycenaean a-ke-ro attested in benevolent celestial beings who act as intermediaries be- Linear B syllabic script.[7][8] tween Heaven and Earth, or as guardian spirits or a guid- [1][2] The ángelos is the default ’s translation of the ing influence. Other roles of include protect- Biblical Hebrew term mal’ākh denoting simply “messen- ing and guiding human beings, and carrying out God's [3] ger” without specifying its nature. In the Latin , tasks. The term “angel” has also been expanded to var- however, the meaning becomes bifurcated: when mal’ākh ious notions of spirits found in many other religious tra- or ángelos is supposed to denote a human messenger, ditions. The theological study of angels is known as “an- words like nuntius or legatus are applied. If the word gelology”. refers to some supernatural being, the word angelus ap- In art, angels are often depicted with bird-like wings on pears. Such differentiation has been taken over by later their back, a halo, robes and various forms of glowing vernacular translations of the , early Christian and light.[4] Jewish exegetes and eventually modern scholars.[9]

1 2 2 CHRISTIANITY

gels, which in turn may have been partly inherited from the Egyptians.[10] In the early stage, the Christian con- cept of an angel characterized the angel as a messenger of God. Later came identification of individual angelic mes- sengers: , , , , and Lucifer. Then, in the space of little more than two centuries (from the 3rd to the 5th) the image of angels took on definite characteristics both in theology and in art.[11] By the late 4th century, the Church Fathers agreed that there were different categories of angels, with appropri- ate missions and activities assigned to them. There was, however, some disagreement regarding the nature of an- gels. Some argued that angels had physical bodies,[12] while some maintained that they were entirely spiritual. Some theologians had proposed that angels were not di- vine but on the level of immaterial beings subordinate to the Trinity. The resolution of this Trinitarian dispute in- cluded the development of doctrine about angels.[13] The angels are represented throughout the Christian Bible as spiritual beings intermediate between God and men: Three angels hosted by , Ludovico Carracci (1555– 1619), Bologna, Pinacoteca Nazionale. “You have made him [man] a little less than the angels ...” ( 8:4-5). The Bible describes the function of angels as “messengers” but does not indicate when the 2 Christianity creation of angels occurred.[14] Some believe that angels are created beings, based on (Psalms 148:2-5; Main article: Christian angelic hierarchy Colossians 1:16): “praise ye Him, all His angels: praise Later Christians inherited Jewish understandings of an- ye Him, all His hosts ... for He spoke and they were made. He commanded and they were created ...”. The Fourth Lateran Council (1215) declared that the angels were created beings. The Council’s decree Firmiter cred- imus (issued against the Albigenses) declared both that angels were created and that men were created after them. The First Vatican Council (1869) repeated this decla- ration in Dei Filius, the “Dogmatic constitution on the Catholic faith”. Thomas Aquinas (13th century) relates angels to Aristo- tle’s metaphysics in his Summa contra Gentiles,[15] Summa Theologica,[16] and in De substantiis separatis,[17] a trea- tise on angelology. Although angels have greater knowl- edge than men, they are not omniscient, as Matthew 24:36 points out.[18]

2.1 Interaction with angels

The includes many interactions and con- versations between angels and humans. For instance, three separate cases of angelic interaction deal with the births of and 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. In Luke 1:26 the Archangel Gabriel visits the Virgin Mary in the Annunciation to foretell the birth of Jesus Christ. Angels then proclaim the birth of Jesus in the Adoration of the shepherds in Luke 2:10.[19] The Archangel Michael wears a late Roman military cloak and According to Matthew 4:11, after Jesus spent 40 days in cuirass in this 17th-century depiction by Guido Reni the desert, "...the left him and, behold, angels came 2.3 Latter Day Saints 3

of angels is that of usefulness, and their functions are so many that they cannot be enumerated. However each an- gel will enter a service according to the use that they had performed in their earthly life.[28] Names of angels, such as Michael, Gabriel, and Raphael, signify a particular an- gelic function rather than an individual being.[29] While living in one’s body an individual has conjunction with heaven through the angels,[30] and with each person, there are at least two evil spirits and two angels.[31] Tempta- tion or pains of conscience originates from a conflict be- tween evil spirits and angels.[32] Due to man’s sinful na- ture it is dangerous to have open direct communication with angels[33] and can only be seen when one’s spiritual sight has been opened.[34] Thus from moment to moment angels attempt to lead each person to what is good tacitly using the person’s own thoughts.[35]

2.3 Latter Day Saints

An angel comforting Jesus, by Carl Heinrich Bloch, 1865–1890.

and ministered to him.” In Luke 22:43 an angel com- forts Jesus Christ during the Agony in the Garden.[20] In Matthew 28:5 an angel speaks at the empty tomb, follow- ing the Resurrection of Jesus and the rolling back of the stone by angels.[19] In 1851 Pope Pius IX approved the Chaplet of Saint Michael based on the 1751 reported private revelation from archangel Michael to the Carmelite nun Anto- nia d'Astonac.[21] In a biography of Saint Gemma Gal- gani written by Venerable 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 Par- ticipate In History Of Salvation", in which he suggested that modern mentality should come to see the importance of angels.[22]

2.2 The New Church

In the New Church, there is extensive information pro- vided concerning angels and the spiritual world in which they dwell from many years of spiritual experiences re- counted in the writings of Emanuel Swedenborg. All an- gels are in human form with a spiritual body, and are not just minds without form.[23] There are different orders of angels according to the three heavens,[24] and each angel dwells in one of innumerable societies of angels. Such a society of angels can appear as one angel as a whole.[25] All angels originate from the human race, and there is not one angel in heaven who first did not live in a ma- terial body.[26] Moreover, all children who die not only enter heaven but eventually become angels.[27] The life Temple statue of the Angel Moroni, Bern, Switzerland 4 3 JUDAISM

Adherents of The Church of Jesus Christ of Latter-day 3 Judaism Saints (LDS Church) view angels as the messengers of God. They are sent to mankind to deliver messages, Main article: Angels in Judaism minister to humanity, teach doctrines of salvation, call mankind to repentance, give priesthood keys, save indi- viduals in perilous times, and guide humankind.[36] The oldest portion of the Bible, known as the Pentateuch, ;mal'āk̠ 'ĕlōhîm) מלאך אלהים uses the (Hebrew) terms Latter Day Saints believe that angels either are the spirits -mal'āk̠ YHWH; mes) מלאך יהוה ,(messenger of God of humans who are deceased or who have yet to be born, bənē 'ĕlōhîm; sons of) בני אלהים ,(senger of the Lord or are humans who have been resurrected or translated haqqôd̠əšîm; the holy ones) to refer) הקודשים God) and and have physical bodies of flesh and bones,[37] and ac- to beings traditionally interpreted as angels. Later texts cordingly Smith taught that “there are no angels hā'elyônîm; the upper) העליונים use other terms, such as who minister to this earth but those that do belong or ones). have belonged to it.”[38] As such, Latter Day Saints also mal'āk̠) is also used in other books of) מלאך believe that , the first man, was and is now the The term [39][40][41] malā'ikah), is) ملائكة ,archangel Michael, and that Gabriel lived on the the Tanakh; a similar term earth as .[37] Likewise the Angel Moroni first lived in used in the Qur'an. Depending on the context, the He- a pre-Columbian American civilization as the 5th-century brew and Arabic words may refer to a human messen- prophet-warrior named Moroni. ger or to a supernatural messenger. A human messen- ger might be a prophet or , such as Malachi, “my Joseph Smith, Jr. described his first angelic encounter messenger"; the Greek superscription in the Septuagint thus:[42] translation states the Book of Malachi was written “by the hand of his messenger” ἀγγέλου angélu. Examples “While I was thus in the act of calling of a supernatural messenger[45] are the "Malak YHWH,” upon God, I discovered a light appearing in who is either a messenger from God,[46] an aspect of God my room, which continued to increase until the (such as the Logos),[47] or God himself as the messenger room was lighter than at noonday, when im- (the "theophanic angel.”)[45][48] mediately a personage appeared at my bedside, standing in the air, for his feet did not touch the Scholar Michael D. Coogan notes that it is only in the late floor. books that the terms “come to mean the benevolent semi [49] He had on a loose robe of most exquisite divine beings familiar from later mythology and art.” whiteness. It was a whiteness beyond anything is the first biblical figure to refer to individual [50] earthly I had ever seen; nor do I believe that angels by name, mentioning Gabriel (God’s primary any earthly thing could be made to appear so messenger) in Daniel 9:21 and Michael (the holy fighter) exceedingly white and brilliant ... in Daniel 10:13. These angels are part of Daniel’s apoc- Not only was his robe exceedingly white, alyptic visions and are an important part of all apocalyp- [49] but his whole person was glorious beyond de- tic literature. Coogan explains the development of this scription, and his countenance truly like light- concept of angels: “In the postexilic period, with the de- ning. The room was exceedingly light, but not velopment of explicit monotheism, these divine beings— so very bright as immediately around his per- the 'sons of God' who were members of the Divine Coun- son. When I first looked upon him, I was afraid; cil—were in effect demoted to what are now known as but the fear soon left me.” 'angels’, understood as beings created by God, but im- mortal and thus superior to humans.”[49] This conception Most angelic visitations in the early Latter Day Saint of angels is best understood in contrast to and is often thought to be “influenced by the ancient Persian movement were witnessed by Joseph Smith and Oliver Cowdery, who both claimed (prior to the establishment religious tradition of Zoroastrianism, which viewed the world as a battleground between forces of good and forces of the church in 1830) to have been visited by the prophet [49] Moroni, John the Baptist, and the apostles Peter, James, of evil, between light and darkness.” One of these is and John. Later, after the dedication of the Kirtland hāšāṭān, a figure depicted in (among other places) the Temple, Smith and Cowdery claimed to have been visited Book of . by Jesus, and subsequently by , Elias, and .[43] Philo of Alexandria identifies the angel with the Logos People who claimed to have received a visit by an an- inasmuch as the angel is the immaterial voice of God. The angel is something different from God Himself, but gel include the other two of the Three Witnesses: [51] Whitmer and Martin Harris. Many other Latter Day is conceived as God’s instrument. Saints, both in the early and modern church, have claimed In post-Biblical Judaism, certain angels took on particu- to have seen angels, though Smith posited that, except in lar significance and developed unique personalities and extenuating circumstances such as the restoration, mor- roles. Though these were believed to rank tals teach mortals, spirits teach spirits, and resurrected among the , no systematic hierarchy ever beings teach other resurrected beings.[44] developed. is considered one of the highest 5 of the angels in Merkabah and Kabbalist mysticism and often serves as a scribe; he is briefly mentioned in the [52] and figures prominently in Merkabah mysti- cal texts. Michael, who serves as a warrior[53] and advo- cate for (Daniel 10:13), is looked upon particularly fondly.[54] Gabriel is mentioned in the (Daniel 8:15–17) and briefly in the Talmud,[55] as well as in many Merkabah mystical texts. There is no evidence in Judaism for the worship of angels, but there is evi- dence for the and sometimes even conjuration of angels.[50] Medieval Jewish philosopher explained his view of angels in his Guide for the Perplexed II:4 and II

... 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 for the Perplexed II:4, Maimonides One of Melozzo's musician (seraphim) angels from the Basilica dei Santi Apostoli, now in the sacristy of St. Peter’s Basilica

According to Kabalah, there are four worlds and our • Gabriel (archangel) (translation: the strength of world is the last world: the world of action (Assiyah). An- God), performs acts of justice and power* gels exist in the worlds above as a 'task' of God. They are an extension of God to produce effects in this world. Af- • Raphael (translation: God Heals), God’s healing ter an angel has completed its task, it ceases to exist. The force angel is in effect the task. This is derived from the book • Uriel (translation: God is my light), leads us to des- of Genesis when Abraham meets with three angels and tiny meets with two. The task of one of the angels was to inform Abraham of his coming child. The other two were • (translation: the severity of God), angel of [50] to save Lot and to destroy . death—see also Malach HaMavet (translation: the angel of death) 3.1 Jewish angelic hierarchy • (translation: bringing together), battles Samael and brings mankind together Main article: Jewish angelic hierarchy • (translation: Beauty of God), expelled Adam and from the Garden of Eden holding a flam- Maimonides, in his Yad ha-Chazakah: Yesodei ha-, ing sword and punishes those who transgress against counts ten ranks of angels in the Jewish angelic hierarchy, God. beginning from the highest: *These are the only two angels mentioned by name in the ; the rest are from extra-biblical tradition. 3.2 Individual angels

From the Jewish Encyclopedia, entry “angelology”.[50] 4

• Michael (translation: who is like God?), kindness of Main article: Islamic view of angels God* 6 6 NEOPLATONISM or Izrail: the Angel of عزرائيل is Azraa-eel • Death

• : the two angels who record a per- son’s good and bad deeds.

• Mu'aqqibat: a class of guardian angels who keep people from death until its decreed time.

• : the angels who test the faith of the dead in their graves. They ask the soul of the dead person questions. If the person fails the ques- tions, the angels make the man suffer until the Day of Judgement. If the soul passes the questions, he will have a pleasant time in the grave until the Day of Judgement.

• Ridwan: the angel in charge of maintaining Jannat or .

• : the angel who keeps or guards hellfire.

• are two ( هاروت وماروت : (Arabic angels mentioned in the second of the Qur'an, who were sent down to test the people at Babel or by performing deeds of . (Sura Al- Baqara, verse 102.) The Qur'an indicates that al- though they warned the Babylonians not to imitate Depiction of an angel in Shia them or do as they were doing, some members of their audience failed to obey and became sorcerers, thus damning their own souls. Malāʾikah) are mentioned , ملائكة :Angels (Arabic many times in the Qur'an and . 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 5 Bahá'í Faith them to do.[56] An example of a task they carry out is that of testing individuals by granting them abundant wealth In his Book of Certitude Bahá'u'lláh, founder of the Bahá'í and curing their illness.[57] Believing in angels is one of Faith, describes angels as people who “have consumed, the six Articles of Faith in Islam. with the fire of the love of God, all human traits and lim- itations”, and have “clothed themselves” with angelic at- Some examples of : tributes and have become “endowed with the attributes of the spiritual”. 'Abdu'l-Bahá describes angels as the • Jibrail: the archangel Gabriel (Jibra'il or Jibril) is an “confirmations of God and His celestial powers” and as archangel who serves as a messenger from God. “blessed beings who have severed all ties with this nether world” and “been released from the chains of self”, and • Michael (archangel): or Mikail, the angel of nature. “revealers of God’s abounding grace”. The Bahá'í writ- ings also refer to the Concourse on High, an angelic host, • [61] .translit.: Isrāfīl, Alternate and the Maid of Heaven of Bahá'u'lláh’s vision ,إسرافيل :Israfil (Arabic Spelling: Israfel or Seraphim, Meaning: The Burn- ing One [58] ), is the angel of the trumpet in Islam,[59] though unnamed in the Qur'an. Along with Mikhail, Jibrail and Izra'il, he is one of the four Islamic 6 Neoplatonism archangels.[58] Israfil will blow the trumpet from a holy rock in to announce the Day of In the commentaries of Proclus (4th century, under Resurrection.[60] The trumpet is constantly poised at Christian rule) on the Timaeus of Plato, Proclus uses the his lips, ready to be blown when God so orders. terminology of “angelic” (aggelikos) and “angel” (agge- los) in relation to metaphysical beings. According to • Darda'il: the angels who travel in the earth searching Aristotle, just as there is a First Mover,[62] so, too, must out assemblies where people remember God’s name. there be spiritual secondary movers.[63] 7

7 Zoroastrianism It is asserted by Theosophists that all of the above- mentioned beings possess etheric bodies that are com- Main article: Zoroastrian angelology posed of etheric matter, a type of matter finer and more pure that is composed of smaller particles than ordinary physical plane matter.[73] In Zoroastrianism there are different angel-like figures. For example, each person has one guardian angel, called Fravashi. They patronize human beings and other crea- 11 tures, and also manifest God’s energy. The Amesha Spen- tas have often been regarded as angels, although there is no direct reference to them conveying messages,[64] but See also: Hermetic Qabalah are rather emanations of Ahura Mazda (“Wise Lord”, God); they initially appeared in an abstract fashion and According to the as described by the Golden then later became personalized, associated with diverse Dawn there are ten archangels, each commanding one aspects of the divine creation.[65] of the choir of angels and corresponding to one of the Sephirot. It is similar to the Jewish angelic hierarchy.

8 Sikhism 12 Contemporary belief in angels 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.[66] In So Dar and Raag Asa Sat Guru Nanak mentions Chi- tragupta as the angel who record the deeds of men.[67][68]

9 Brahma Kumaris

The Brahma Kumaris uses the term “angel” to refer to a perfect, or complete state of the human being, which they believe can be attained through a connection with God.[69][70]

10 Theosophy

In the teachings of Theosophy, Devas are regarded as liv- Seal of Sant'Angelo (rione of Rome) ing either in the atmospheres of the planets of the solar system (Planetary Angels) or inside the Sun (Solar Angels) A 2002 study based on interviews with 350 people, and they help to guide the operation of the processes of mainly in the UK, who said they have had an experience nature such as the process of evolution and the growth of of an angel, describes several types of such experiences: plants; their appearance is reputedly like colored flames visions, sometimes with multiple witnesses present; audi- about the size of a human. It is believed by Theosophists tions, e.g. to convey a warning; a sense of being touched, that devas can be observed when the third eye is activated. pushed, or lifted, typically to avert a dangerous situation; Some (but not most) devas originally incarnated as human and pleasant fragrance, generally in the context of some- beings.[71] body’s death. In the visual experiences, the angels de- It is believed by Theosophists that nature spirits, scribed appear in various forms, either the “classical” one elementals (gnomes, undines, sylphs, and salamanders), (human countenance with wings), in the form of extraor- dinarily beautiful or radiant human beings, or as beings and fairies can be also be observed when the third eye is [77] activated.[72] It is maintained by Theosophists that these of light. less evolutionarily developed beings have never been pre- In the US, a 2008 survey by Baylor University's In- viously incarnated as humans; they are regarded as being stitute for Studies of Religion, published by TIME on a separate line of spiritual evolution called the “deva magazine,[78][79] which polled 1,700 respondents, found evolution"; eventually, as their souls advance as they that 55 percent of Americans, including one in five of reincarnate, it is believed they will incarnate as devas.[73] those who say they are not religious, believe that they 8 13 ANGELS IN ART

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”,[80] and according to four different polls con- ducted in 2009, a greater percentage of Americans be- lieve in angels (55%) than those who believe in global warming (36%).[81][82] According to the Gallup Youth Survey, in a Teen Belief in the Supernatural poll in 1994, 76% of 508 teenagers (aged 13–17) believe in angels, In 1978, 64% of Amer- ican young people believed in angels; in 1984, 69% of teenagers believed in angels; and by 1994, that number grew to 76%, while belief in other supernatural concepts, such as the Loch Ness monster and ESP, has declined. In 1992, 80% of 502 surveyed teenage girls believe in angels, and 81% of Catholic teens and 82% of regular church attendees harbored beliefs in angels.[83][84] Ac- cording to another set of Gallup polls, designated towards all Americans, in 1994, 72% of Americans said they be- lieved in angels, while in 2004, 78% of the surveyed Americans indicated belief in angels, with the percent- age of Americans that did not believe in angels dropping from 15% to 10%, and the percentage of Americans that were “not sure” dropping from 13% to 11%.[85][86] A 2008 survey of over 1000 Canadians found 67 percent [87] believe in angels. 12th-century icon of the Archangels Michael and Gabriel wear- ing the loros of the Imperial guards.

13 Angels in art Theodosius I (379–395).[90] From that period on, Chris- tian art has represented angels mostly with wings, as in the cycle of mosaics in the Basilica of Saint Mary Ma- Main article: Angels in art jor (432–440).[91] Four- and six-winged angels, drawn In an address during a General Audience of 6 August from the higher grades of angels (especially cherubim and 1986, entitled “Angels participate in the history of sal- seraphim) and often showing only their faces and wings, vation”, Pope John Paul II explained that "[T]he angels are derived from Persian art and are usually shown only have no 'body' (even if, in particular circumstances, they in heavenly contexts, as opposed to performing tasks on reveal themselves under visible forms because of their earth. They often appear in the pendentives of church mission for the good of people).”[22] Angels are how- domes or semi-domes. Prior to the Judeo-Christian tra- ever often depicted in painting and sculpture as male hu- dition, in the Greek world the goddess Nike and the mans. Christian art perhaps reflects the descriptions in Eros and Thanatos were also depicted in human-like form Revelation 4:6–8 of the Four (Greek: with wings. τὰ τέσσαρα ζῷα) and the descriptions in the Hebrew Bible of cherubim and seraphim (the chayot in Ezekiel's Saint John Chrysostom explained the significance of an- Merkabah vision and the Seraphim of Isaiah). How- gels’ wings: ever, while cherubim and seraphim have wings in the Bible, no angel is mentioned as having wings.[88] The ear- They manifest a nature’s sublimity. That liest known Christian image of an angel—in the Cubicolo is why Gabriel is represented with wings. Not dell'Annunziazione in the Catacomb of Priscilla (mid-3rd that angels have wings, but that you may know century)—is without wings. In that same period, repre- that they leave the heights and the most ele- sentations of angels on sarcophagi, lamps and reliquaries vated dwelling to approach human nature. Ac- also show them without wings,[89] as for example the an- cordingly, the wings attributed to these powers gel in the Sacrifice of scene in the Sarcophagus of have no other meaning than to indicate the sub- Junius Bassus (although the side view of the Sarcophagus limity of their nature.[92] shows winged angelic figures). The earliest known representation of angels with wings is Angels are typically depicted in Mormon art as having no on the “Prince’s Sarcophagus”, discovered in the 1930s wings based on a quote from Joseph Smith (“An angel of at Sarigüzel, near Istanbul, and attributed to the time of God never has wings”).[93] 9

In terms of their clothing, angels, especially the [6] Beekes, R. S. P., Etymological Dictionary of Greek, Brill, Archangel Michael, were depicted as military-style 2009, p. 9. agents of God and came to be shown wearing Late An- [7] palaeolexicon.com; a-ke-ro, Palaeolexicon (Word study tique military uniform. This uniform could be the normal tool of ancient languages) military dress, with a tunic to about the knees, an armour breastplate and pteruges, but was often the specific dress [8] “Mycenaean (Linear b) – English Glossary” (PDF). Re- of the bodyguard of the Byzantine Emperor, with a long trieved 30 July 2012. tunic and the loros, the long gold and jewelled pallium [9] Kosior, Wojciech. “The Angel in the Hebrew Bible from restricted to the Imperial family and their closest guards. the Statistic and Hermeneutic Perspectives. Some Re- The basic military dress was shown in Western art into the marks on the Interpolation Theory”. “The Polish Journal Baroque period and beyond (see Reni picture above), and of Biblical Research”, Vol. 12, No. 1 (23), pp. 55-70. up to the present day in Eastern Orthodox icons. Other Retrieved 22 November 2013. angels came to be conventionally depicted in long robes, and in the later Middle Ages they often wear the vest- [10] Evans, Annette Henrietta Margaretha. “The development ments of a deacon, a cope over a dalmatic; this costume of Jewish ideas of angels: Egyptian and Hellenistic con- was used especially for Gabriel in Annunciation scenes— nections, ca. 600 BCE to ca. 200 CE”, Thesis (PhD (An- cient Studies))-University of Stellenbosch, 2007. for example the Annunciation in Washington by Jan van Eyck. [11] Proverbio, Cecelia. “La Figura Dell'Angelo Nella Civilta' Paleochristiana” (2007), pp. 25–38, Libreria Hoepli

[12] Ludlow, Morwenna (2012). Brakke, David, ed. 14 See also “Demons, Evil, and Liminality in Cappadocian Theol- ogy”. Journal of Early Christian Studies (Baltimore: • Apsara Johns Hopkins University Press) 20 (2): 179–211 [183]. doi:10.1353/earl.2012.0014. ISSN 1067-6341. Re- • Dakini trieved 11 November 2012.

• Elioud [13] Proverbio(2007), pp. 29–38; cf. summary in Libreria Hoepli and review in La Civiltà Cattolica, 3795–3796 (2– • Eudaemon 16 August 2008), pp. 327–328.

• [14] “When Did God Create Angels?". Apologetics Press. Re- trieved 30 July 2012. • Gandharva [15] Thomas Aquinas. “46”. Summa contra Gentiles 2. • Hierarchy of angels [16] Thomas Aquinas. Summa Theologica. Treatise on Angels • How many angels can dance on the head of a pin? (Newadvent.org).

• Yaksha [17] Aquinas, Thomas. De substantiis separatis. Josephkenny.joyeurs.com. • Nephilim [18] “BibleGateway, Matthew 24:36”. Biblegateway.com. Re- • Shoulder angel trieved 30 July 2012. [19] Pope, Hugh. “Angels.” The Catholic Encyclopedia. Vol. • or Grigori 1. New York: Robert Appleton Company, 1907. 11 Jan. • In paradisum 2015 [20] “BibleGateway, Luke 22:43”. Biblegateway.com. Re- trieved 30 July 2012.

15 References [21] Ann Ball, 2003 Encyclopedia of Catholic Devotions and Practices ISBN 0-87973-910-X page 123 [1] The Free Dictionary retrieved 1 September 2012 [22] “Angels Participate In History Of Salvation”. Vatican.va. [2] “Angels in Christianity.” Religion Facts. N.p., n.d. Web. 6 August 1986. Retrieved 30 July 2012. 15 Dec. 2014 [23] Swedenborg, Emanuel. Heaven and , 1758. Rotch [3] 's Enarrationes in Psalmos, 103, I, 15, Edition (revised). New York: Houghton, Mifflin and augustinus.it (Latin) Company, 1907, in The Divine Revelation of the New Jerusalem (2012), n. 74. [4] Angels and the New Race - Page 8, Geoffrey Hodson - 1998 [24] Arcana Coelestia, n. 459.

[5] Oxford Dictionaries, “angel” [25] Heaven and Hell, n. 51-53. 10 15 REFERENCES

[26] Heaven and Hell, n. 311 [47] Frederick Copleston, A History of Philosophy, Volume 1, Continuum, 2003, p. 460. [27] Heaven and Hell, n. 416 [48] Baker, Louis Goldberg. Evangelical Dictionary of Biblical [28] Heaven and Hell, n. 387-393. Theology: “The functions of the angel of the Lord in the prefigure the reconcil- [29] Swedenborg, Emanuel. Heavenly Arcana (or Arcana ing ministry of Jesus. In the New Testament, there is no Coelestia), 1749-58 (AC). Rotch Edition (revised). New mention of the angel of the Lord; the himself is York: Houghton, Mifflin and Company, 1907, in The Di- this person.” vine Revelation of the New Jerusalem (2012), n. 8192.3. [49] Coogan, Michael D. (2009). A Brief Introduction to the [30] Heaven and Hell, n. 291-298. Old Testament. Oxford University Press.

[31] Arcana Coelestia, n. 50, 697, 968. [50] “Angelology”. The Jewish Encyclopedia. Retrieved 30 [32] Arcana Coelestia, n. 227. July 2012. [51] Copleston, Frederick Charles (2003). A history of phi- [33] Arcana Coelestia, n. 784.2. losophy, Volume 1. Continuum International Publishing [34] Heaven and Hell, n. 76. Group, p. 460. ISBN 0-8264-6895-0

[35] Arcana Coelestia, n. 5992.3. [52] Sanhedrin 38b and Avodah Zerah 3b.

[36] “God’s messengers, those individuals whom he sends (of- [53] Aleksander R. Michalak, Angels as Warriors in Late Sec- ten from his personal presence in the eternal worlds), to ond Temple Jewish Literature, Tuebingen: Mohr Siebeck, deliver his messages (Luke 1:11–38); to minister to his 2012. children (Acts 10:1–8, Acts 10:30–32); to teach them the [54] Hannah Darrell D., Michael and Christ: Michael Tradi- doctrines of salvation (Mosiah 3); to call them to repen- tions and Angel Christology in Early Christianity, Tuebin- tance (Moro. 7:31); to give them priesthood and keys gen: Mohr Siebeck, 1999 (D.&C. 13; 128:20–21); to save them in perilous circum- stances (Nehemiah 3:29–31; Daniel 6:22); to guide them [55] cf. Sanhedrin 95b in the performance of his work (Genesis 24:7); to gather his elect in the last days (Matthew 24:31); to perform all [56] Mirza Tahir . An Elementary Study of Islam. Islam needful things relative to his work (Moro. 7:29–33)— International Publications. p. 12. ISBN 1-85372-562-5. such messengers are called angels.”. [57] Sahih al-Bukhari, 4:56:670 [37] “LDS Bible Dictionary-Angels”. Scriptures.lds.org. 21 [58] Lewis, James R., Oliver, Evelyn Dorothy, Sisung Kelle S. February 2012. Retrieved 30 July 2012. (Editor) (1996), Angels A to Z, p. 224, Visible Ink Press, [38] Doctrine and Covenants 130:4–5. ISBN 0-7876-0652-9

[39] http://www.lds.org/manual/gospel-principles/ [59] Webster, Richard (2009). Encyclopedia of angels (1st ed. chapter-6-the-fall-of-adam-and-eve “Chapter 6: ed.). Woodbury, Minn.: Llewellyn Publications. p. 97. The Fall of Adam and Eve,"] Principles (Salt Lake ISBN 978-0-7387-1462-2. City, Utah: LDS Church, 2011) pp. 26–30. [60] “Israfil”. Encyclopaedia. Britannica. Retrieved 20 [40] “D&C 107:24”. Scriptures.lds.org. 21 February 2012. November 2012. Retrieved 30 July 2012. [61] Smith, Peter (2000). “angels”. A concise encyclopedia of the Bahá'í Faith. Oxford: Oneworld Publications. pp. 38– [41] Mark E. Petersen, “Adam, the Archangel”, Ensign, 39. ISBN 1-85168-184-1. November 1980. [62] Aristotle. Metaphysics. 1072a ff. [42] “Joseph Smith–History 1:30-33”. Scriptures.lds.org. 21 February 2012. Retrieved 30 July 2012. [63] Aristotle. Metaphysics. 1073a13 ff.

[43] “D&C 110”. Scriptures.lds.org. 21 February 2012. Re- [64] Lewis, James R., Oliver, Evelyn Dorothy, Sisung Kelle S. trieved 30 July 2012. (Editor) (1996), Angels A to Z, Entry: Zoroastrianism, pp. 425–427, Visible Ink Press, ISBN 0-7876-0652-9 [44] Robert J. Matthews, “The Fulness of Times”, Ensign, De- cember 1989. [65] Darmesteter, James (1880)(translator), The Zend Avesta, Part I: Sacred Books of the East, Vol. 4, pp. lx-lxxii, Ox- Francis Brown, S.R. Driver, and Charles A. ford University Press, 1880, at sacred-texts.com"" ַמְלָאְך,” [45] Briggs, eds.: ''A Hebrew and English Lexicon of the Old Testament'' , p. 521”. Archive.org. Retrieved 30 July [66] Section 7, part 165 (Raag Gauree), and section 25, part 2012. 31 (Raag Maaroo). Hosted on the Internet Sacred Text Archive [46] Pope, Hugh. “Angels.” The Catholic Encyclopedia. Vol. 1. New York: Robert Appleton Company, 1907. ac- [67] “Shri Guru Granth Sahib: So Dar”. Sacred-texts.com. cessed 20 October 2010 Retrieved 30 July 2012. 11

[68] “Shri Guru Granth Sahib: Raag Aasaa”. Sacred- [88] “Angel”, The International Standard Bible Encyclopedia texts.com. Retrieved 30 July 2012. James Orr, editor, 1915 edition.

[69] Basava Journal, Volume 19. Basava Samiti, 1994 (Ban- [89] Proverbio (2007), pp. 81–89; cf. review in La Civiltà galore, India). Cattolica, 3795–3796 (2–16 August 2008), pp. 327–328.

[70] Peace & purity: the story of the Brahma Kumaris : a spir- [90] Proverbio (2007) p. 66. itual revolution By Liz Hodgkinson [91] Proverbio (2007), pp. 90–95 [71] Hodson, Geoffrey, Kingdom of the Gods ISBN 0-7661- [92] Proverbio (2007) p. 34. 8134-0—Has color pictures of what Devas supposedly look like when observed by the third eye—their appear- [93] “History of the Church, 3:392”. Institute.lds.org. Re- ance is reputedly like colored flames about the size of a hu- trieved 30 July 2012. man. Paintings of some of the devas claimed to have been seen by Hodson from his book “Kingdom of the Gods":

[72] “Eskild Tjalve’s paintings of devas, nature spirits, elemen- 16 Further reading tals and fairies:". Web.archive.org. 21 November 2002. Archived from the original on 21 November 2002. Re- • Proverbio, Cecilia (2007). La figura dell'angelo trieved 30 July 2012. nella civiltà paleocristiana (in Italian). Assisi, Italy: [73] Powell, A.E. The Solar System London:1930 The Theo- Editrice Tau. ISBN 88-87472-69-6. sophical Publishing House (A Complete Outline of the • Cheyne, James Kelly (ed.) (1899). Angel. Theosophical Scheme of Evolution) See “Lifewave” chart (refer to index) Encyclopædia Biblica. New York, Macmillan. • erel) - perhaps a hero Driver, Rolles (Ed.) (1901) The book of)ֶאְרֵאל .Strong’s Hebrew: 691 [74] Daniel. Cambridge UP. chashmal) - perhaps amber)ַחְׁשַמל .Strong’s Hebrew: 2830 [75] • Davidson, A. B. (1898). “Angel”. In James Hast- .kerub) - probably an order ings. A Dictionary of the Bible I. pp. pages 93–97)ְּכרּוב .Strong’s Hebrew: 3742 [76] of angelic beings • Oosterzee, Johannes Jacobus van. Christian dog- [77] Emma Heathcote-James (2002): Seeing Angels. London: matics: a text-book for academical instruction and John Blake Publishing. private study. Trans. John Watson Watson and Mau- [78] Guardian Angels Are Here, Say Most Americans TIME rice J. Evans. (1874) New York, Scribner, Arm- Retrieved 25 August 2010 strong.

[79] Half of Americans believe in angels ABC News • Smith, George Adam (1898) The book of the twelve prophets, commonly called the minor. London, Hod- [80] Harris, Dan (18 September 2008). “Most Americans Be- der and Stoughton. lieve in Guardian Angels: More Than Half of Americans Say Guardian Angels Watch Over Us”. ABC News. • Bamberger, Bernard , (15 March 2006). Fallen Angels: Soldiers of ’s Realm. Jewish [81] “More Americans believe in angels than global warming”. Publication Society of America. ISBN 0-8276- Outsidethebeltway.com. 8 December 2009. Retrieved 30 July 2012. 0797-0 • [82] More Americans believe in angels than humans’ role in Bennett, William Henry (1911). "Angel". In global warming The Raw Story Chisholm, Hugh. Encyclopædia Britannica (11th ed.). Cambridge University Press. [83] Malcovitz, Hal (2005). The Gallup Youth Survey: Teens and the Supernatural and Paranormal. Introduction by • Briggs, Constance Victoria, 1997. The Encyclope- George Gallup. Mason Crest Publishers. ISBN 1-59084- dia of Angels : An A-to-Z Guide with Nearly 4,000 876-4. Entries. Plume. ISBN 0-452-27921-6. [84] Hux, Clete (1994). “Angelmania: Close Encounters of • Bunson, Matthew, (1996). Angels A to Z: A Who’s the Celestial Kind”. The Watchman Expositor (Watchman Who of the Heavenly Host. Three Rivers Press. Fellowship ministry) 11 (6) ISBN 0-517-88537-9. [85] “Americans More Likely to Believe in God than the • Cruz, Joan Carroll, OCDS, 1999. Angels and Dev- Devil”. Gallup.com. Retrieved 30 July 2012. ils. TAN Books and Publishers, Inc. ISBN 0-89555- [86] “Angels and Demons in Christianity”. Religionfacts.com. 638-3 Retrieved 30 July 2012. • Davidson, Gustav. A Dictionary of Angels: Includ- [87] News Service, Canwest (23 December 2008). “Believe in ing the Fallen Angels. Free Press. ISBN 0-02- angels? You're not alone”. ABC News. 907052-X 12 17 EXTERNAL LINKS

• Graham, Billy, 1994. Angels: God’s Secret Agents. • Congregation for Divine Worship and the Discipline W Pub Group; Minibook edition. ISBN 0-8499- of the Sacraments. Directory of Popular Piety and 5074-0 the Liturgy, §§ 212-217, “The Holy Angels, Vatican City, December 2001 • Guiley, Rosemary, 1996. Encyclopedia of Angels. ISBN 0-8160-2988-1

• Jastrow, Marcus, 1996, A dictionary of the Tar- gumim, 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 Inspira- tion. Barron’s Educational Series; 1st edition. ISBN 0-7641-5403-6

• Michalak, Aleksander R. (2012), Angels as War- riors in Late Second Temple Jewish Literature.Mohr Siebeck. ISBN 978-3-16-151739-6.

• Muehlberger, Ellen (2013). Angels in Late Ancient Christianity. Oxford University Press. ISBN 978- 0199931934

• Ronner, John, 1993. Know Your Angels: The An- gel Almanac With Biographies of 100 Prominent An- gels in Legend & Folklore-And Much More! Mamre Press. ISBN 0-932945-40-6.

• Swedenborg E.Heaven and its Wonders and Hell From Things Heard and Seen (Swedenborg Foun- dation 1946), ISBN 0-554-62056-1 (Detailed infor- mation on angels and their life in heaven)

• Swedenborg, E. Wisdom’s Delight in Marriage (“Conjugial”) Love: Followed by Insanity’s Pleasure in Promiscuous Love (Swedenborg Foundation 1979 ISBN 0-87785-054-2) (Extensive review of angelic marriage)

17 External links

• Zoroastrian angels

• Jewish Encyclopedia entry on angels

• Angels in Islam 13

18 Text and image sources, contributors, and licenses

18.1 Text

• Angel Source: http://en.wikipedia.org/wiki/Angel?oldid=655073292 Contributors: Magnus Manske, Matthew Woodcraft, MichaelTinkler, Eloquence, BF, Dan, Wesley, Zundark, The Anome, Tarquin, RK, Andre Engels, Novalis, PierreAbbat, Fubar Obfusco, SimonP, Camem- bert, Montrealais, Netesq, Sfdan, Hephaestos, Stevertigo, Cointyro, Michael Hardy, Tim Starling, Kwertii, Oliver Pereira, DopefishJustin, LenBudney, IZAK, Sannse, Paul A, Ryo, Mpolo, Tregoweth, Ahoerstemeier, Mac, Docu, William M. 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