Angel

This article is about the supernatural being. For other uses, see Angel (disambiguation).

The Archangel Michael by Guido Reni wears a late Roman military outfit in this 17th century depiction

An angel is a transcendental being found in many religions. Although the nature of angels and the tasks given to them vary from tradition to tradition, in Christianity, Judaism and Islam, they typically act as messengers from God. Other roles in religious traditions include acting as warrior or guard; the concept of a "guardian angel" is popular in modern Western culture. Angels are usually viewed as emanations of a supreme divine being, sent to do the tasks of that being. Traditions vary as to whether angels have free will or are merely extensions of the supreme being's will. While the appearance of angels also varies, many views of angels give them a human shape.

Etymology

The word "angel" in English (from Old English and German Engel), French (from Old French angele), Spanish, and many other Romance languages are derived from the Latin angelus, itself derived from Koine Greek: άγγελος, angelos, "messenger" (pl. άγγελοι). The ultimate etymology of that word in Greek is uncertain.

In Hebrew & Arabic the primary term for "angel" is "malakh" (מַלְאָךְ), "malaika", or "malak" (ملاك) derived from the Semitic consonantal root l-'-k (ל-א-ך), meaning "to send." This root is attested in Hebrew only in this noun and in the noun "Melakha" (מְלָאכָה), meaning "work". Other words referring to angels include כרוב kruv describing young children, from which the English word "cherub" is derived. Another Hebrew term is Gil-Gulim, meaning "revolving," and angels are sometimes depicted as wheels with wings. Derived from this is the Hebrew term "Gal-Gal," "the rotation of fortune, change."

Judaic beliefs

The Bible, Oral Law, Midrash and various mystical texts present angels as heavenly beings created by God who are not endowed with free will. They occasionally appear on earth in furtherance of God's will, often as messengers. They are frequently encountered in mystical texts, particularly those of the Merkabah tradition. Jewish angelology is far from systematic, and the purpose, nature and personalities of individual angels and the heavenly host as a whole varies greatly across historical eras, texts, genres and traditions.

The Bible uses the terms מלאך אלהים (messenger of God), מלאך יהוה (messenger of the Lord), בני אלוהים (sons of God) and הקדושים (the holy ones) to refer to beings traditionally interpreted as angels. Other terms are used in later texts, such as העוליונים (the upper ones). Daniel is the first biblical figure to refer to individual angels by name.

In post-Biblical Judaism, certain angels came to take on a particular significance and developed unique personalities and roles. Though these archangels were believed to have rank amongst the heavenly host, no systematic hierarchy ever developed. Metatron is considered one of the highest of the angels in Merkabah and Kabbalist mysticism and often serves as a scribe. He is briefly mentioned in the Talmud, and figures prominently in Merkabah mystical texts. Michael, who serves as a warrior and advocate for Israel (Daniel 10:13) is looked upon particularly fondly. Gabriel is mentioned in the Book of Daniel (Daniel 8:15–17) and briefly in the Talmud, as well as many Merkabah mystical texts.

Maimonides and rationalism

In the Middle Ages, some Jews presented a rationalist view of angels that is accepted by many Jews.

The rationalist view of angels, as held by Maimonides, Gersonides, Samuel Ibn Tibbon, etc., states that God's actions are never mediated by a violation of the laws of nature. Rather, all such interactions are by way of angels. Even this can be highly misleading: Maimonides harshly states that the average person's understanding of the term "angel" is ignorant in the extreme.

Rather, according to Maimonides, the wise man understands that what the Bible and Talmud refer to as "angels" are actually metaphors for laws of nature, or the principles by which the universe operates. This is explained in his Guide of the Perplexed II:4 and II:6, and differs from the more widespread perception of angels in the Torah.

...This leads Aristotle in turn to the demonstrated fact that God, glory and majesty to Him, does not do things by direct contact. God burns things by means of fire; fire is moved by the motion of the sphere; the sphere is moved by means of a disembodied intellect, these intellects being the 'angels which are near to Him', through whose mediation the spheres [planets] move....thus totally disembodied minds exist which emanate from God and are the intermediaries between God and all the bodies [objects] here in this world.

— Guide of the Perplexed II:4, Maimonides

Zoroastrianism

Main article: Zoroastrian angelology

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

Gender of angels

Although the religions mentioned above do not view angels as having gender in the human sense, however, angels are given a masculine aspect. For example, in the Jewish Tanakh the Hebrew form of the words used to denote angels are always masculine, and their described roles are masculine. Angelic roles in the Tanakh are those of a warrior, herald, guard (at the gates of Eden), wrestler (of Jacob; "a man," according to Genesis 32:24, or "the angel," according to Hosea 12:4). In Christianity and Islam, the masculine tone of angels is also adopted, as in the story of the mover of large stones (at the tomb of Christ). The suggestion in each religion is that in traditional societies these would all have been tasks typically performed by men. The few canonical names of angels (e.g., Michael, Raphael and Gabriel) are recognized in Judaism as masculine names, and have been widely adopted by other cultures. The base of the English word angel is the Koine Greek term άγγελος, a grammatically masculine noun, and the Latin derivation angelus is also grammatically masculine. The word "angel" in English (from Old English engel), French (from Old French angele), German, Spanish, and many other European languages are derived from the Latin, and are viewed as grammatically masculine nouns in those languages which assign grammatical gender to nouns.

Latter-day Saint beliefs

Further information: Translation (LDS Church)

Bern Switzerland Temple statue of the angel Moroni

The Church of Jesus Christ of Latter-day Saints (generally called "Mormons") views angels as the messengers of God sent to mankind to deliver messages, minister to humanity, teach doctrines of salvation, call mankind to repentance, give priesthood keys, save individuals in perilous times, and guide mankind.

Joseph Smith, Jr. described his first alleged angelic encounter thus (Joseph Smith History 1:30-33):

"While I was thus in the act of calling upon God, I discovered a light appearing in my room, which continued to increase until the room was lighter than at noonday, when immediately a personage appeared at my bedside, standing in the air, for his feet did not touch the floor.

"He had on a loose robe of most exquisite whiteness. It was a whiteness beyond anything earthly I had ever seen; nor do I believe that any earthly thing could be made to appear so exceedingly white and brilliant. His hands were naked, and his arms also, a little above the wrist; so, also, were his feet naked, as were his legs, a little above the ankles. His head and neck were also bare. I could discover that he had no other clothing on but this robe, as it was open, so that I could see into his bosom.

"Not only was his robe exceedingly white, but his whole person was glorious beyond description, and his countenance truly like lightning. The room was exceedingly light, but not so very bright as immediately around his person. When I first looked upon him, I was afraid; but the fear soon left me."

People who claimed to have received a visit by an angel include Joseph Smith, Jr., and the Three Witnesses of the Book of Mormon: Oliver Cowdery, David Whitmer, and Martin Harris. Although Cowdery, Whitmer, and Harris all eventually became disaffected with Smith and left the church, none of them retracted their statement that they had seen and conversed with an angel of the Lord, and indeed, even defended their claim of angelic visitation to their deaths. Countless other Latter-day Saints, both in the early movement and modern church, claimed or have claimed to have seen angels.

The majority of the angelic visitations in the early Latter Day Saint movement were witnessed by Joseph Smith and Oliver Cowdery, who, prior to the establishment of the Church, both claimed to have been ministered to by the prophet-historian Moroni, the Book of Mormon prophet Nephi, John the Baptist, and the Apostles Peter, James, and John. Later, at the dedication of the Kirtland Temple, Joseph Smith and Oliver Cowdery claimed to have been visited by Jesus, and subsequently by Moses, Elias, and Elijah (see D&C 110).

Latter-day Saints also believe that Michael the Archangel was Adam (the first man) when he was mortal, and that Gabriel lived on the earth as Noah.

Other religions

The Etruscans depicted winged beings - benevolent psychopompian personal guardians with wings- called "Vanths."

Angel-like beings called Tennin and Tenshi appear in Japanese mythology.

There are a number of books describing encounters with angels or angel-like beings.

Bahá'í

An angel, often termed a "Maiden of Heaven", also appears in Bahá'í literature. Bahá'ís generally see her as a symbol of the holy spirit, the spirit of Bahá'u'lláh's revelation, or even as his "higher self". Bahá'u'lláh taught that his ministry began when he was visited by a Maiden of Heaven while incarcerated in a dungeon of Tehran. While always depicted as desirable and attractive, she also appears as a transcendent spiritual figure, and sexual desire is understood to be a metaphor for spiritual longing. While other angels appear in Bahá'u'lláh's works, they are generally depicted as the personification of a divine virtue, such as trustworthiness.

'Abdu'l-Bahá also defined angels as "those holy souls who have severed attachment to the earthly world, who are free from the fetters of self and passion and who have attached their hearts to the divine realm and the merciful kingdom".

Furthermore, he said that people can be angels in this world:

"Ye are the angels, if your feet be firm, your spirits rejoiced, your secret thoughts pure, your eyes consoled, your ears opened, your breasts dilated with joy, and your souls gladdened, and if you arise to assist the Covenant, to resist dissension and to be attracted to the Effulgence!"

Hinduism

Hinduism also acknowledges the existence of higher world angelic beings. The Sanskrit word used is deva ('being of light'). Devas reside in the higher Antarloka, or the astral plane, and are usually the astral forms of people who are dead, and presently in between births. In other words, devas are the spirits of those who have passed, and reside in the Antarloka (also known as the Devaloka), until they either take on another physical body or ascend to higher worlds. The devas, or angels, are not so much worshiped, but looked at as inner-plane helpers, guiding each person along throughout life. Each person is said to have many, as many as thousands, looking after them. Incidentally, the Antarloka is also the realm throughout which we travel and stay during our sleeping hours.

Hindu scriptures and sages tell us that the entire purpose of devas' involvement with us, is to help both us and them evolve spiritually. It is the inner-plane duty of these beings of light to help unfold and work out the karma of people living in physical bodies. Many Hindus view the devas as very real beings, not mere symbols or concepts.

To use Western terminology, devas are likened to angels, whereas "Mahadevas" ('Great Beings of Light') are likened to Archangels. In Hinduism, such beings, also known as the gods, are worshipped, whereas the devas are not worshipped to same degree, but thanked and recognized for their good works.

Hindus also acknowledge that every religion and sacred tradition possessed within it its own set of devas and Mahadevas (angels and Archangels). Whereas the Supreme God is looked upon as One and the same God of all, the inner-plane, hierarchical beings are distinct, perform certain functions, serve and are served by different people of different faiths. Hinduism can this be denoted as Henotheistic, having one Supreme God along with other gods, of His creation, that are acknowledged and worshipped.

Differing views, of course, exist on this, as Hinduism is an intensely eclectic and diverse system of beliefs.

Thelema

Aleister Crowley tried to teach people to attain what he called "the Knowledge and Conversation of the Holy Guardian Angel". Within the system of Thelema, the Holy Guardian Angel is representative of one’s truest divine nature. Citing Crowley, people have linked the term with the Genius of the Golden Dawn, the Augoeides of Iamblichus, the Atman of Hinduism, and the Daemon of the gnostics.

According to most Thelemites, the single most important goal is to consciously connect with one’s HGA, a process termed "Knowledge and Conversation." By doing so, the magician becomes fully aware of his own True Will. For Crowley, this event was the single most important goal of any adept:

It should never be forgotten for a single moment that the central and essential work of the Magician is the attainment of the Knowledge and Conversation of the Holy Guardian Angel. Once he has achieved this he must of course be left entirely in the hands of that Angel, who can be invariably and inevitably relied upon to lead him to the further great step—crossing of the Abyss and the attainment of the grade of Master of the Temple. (Magick Without Tears, Ch.83)

Crowley felt that attaining Knowledge and Conversation was so important, that he staked the claim that any other magical operation was, in a sense, evil.

Development step of the soul

Some mystics believe that a soul grows in steps from a mineral, to a plant, then an animal, and then to a human. When the human resolves to die, a soul could become an angel. The Persian Sufi mystic poet Jalal al-Din Muhammad Rumi wrote in his poem Masnavi:

I died as inanimate matter and arose a plant,

I died as a plant and rose again an animal.

I died as an animal and arose a man.

Why then should I fear to become less by dying?

I shall die once again as a man

To rise an angel perfect from head to foot!

Again when I suffer dissolution as an angel,

I shall become what passes the conception of man!

Let me then become non-existent, for non-existence

Sings to me in organ tones, 'To him shall we return.'

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

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

Occult author Samael Aun Weor argues that a soul cannot evolve to become an angel through mechanical evolution — the Buddhist Wheel of Life has involution of nature as well as evolution - as such the steps would be mineral, plant, animal, human, animal, plant, mineral. To evolve to become an angel involves conscious work and voluntary suffering: marriage is treated as a sacrament, and is the means which Swedenborg was referring to. The mystics were not referring to the death of the human body, but to the "dissolution of the ego"; the psychological death; the Buddhistic annihilation; the death of "myself"; the method of the removal of all our sins which Jesus Christ so wisely pointed out, and which was emulated by innumerable Saints.

Bibliography

• Cheyne, James Kelly (ed.) (1899). Angel. Encyclopædia biblica. New York, Macmillan.
• Driver, Samuel Rolles (Ed.) (1901) The book of Daniel. Cambridge UP.
• Hastings, James (ed.) (1898). Angel. A dictionary of the Bible. New York: C. Scribner's sons.
• 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.
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• Bamberger, Bernard Jacob, (March 15 2006). Fallen Angels: Soldiers of Satan's Realm. Jewish Publication Society of America. ISBN 0-8276-0797-0
• This article incorporates text from a publication now in the public domain: Chisholm, Hugh, ed. (1911). "Angel". Encyclopædia Britannica (11th ed.). Cambridge University Press.
• Briggs, Constance Victoria, 1997. The Encyclopedia of Angels : An A-to-Z Guide with Nearly 4,000 Entries. Plume. ISBN 0-452-27921-6.
• Bunson, Matthew, (1996). Angels A to Z : A Who's Who of the Heavenly Host. Three Rivers Press. ISBN 0-517-88537-9.
• Cruz, Joan Carroll, OCDS, 1999. Angels and Devils. TAN Books and Publishers, Inc. ISBN 0-89555-638-3
• Davidson, Gustav. A Dictionary of Angels: Including the Fallen Angels. Free Press. ISBN 0-02-907052-X
• Graham, Billy, 1994. Angels: God's Secret Agents. W Pub Group; Minibook edition. ISBN 0-8499-5074-0
• Guiley, Rosemary, 1996. Encyclopedia of Angels. ISBN 0-8160-2988-1
• Jastrow, Marcus, 1996, A dictionary of the Targumim, the Talmud Bavli and Yerushalmi, and the Midrashic literature compiled by Marcus Jastrow, PhD., Litt.D. with and index of Scriptural quotatons, Vol 1 & 2, The Judaica Press, New York
• Kainz, Howard P., "Active and Passive Potency" in Thomistic Angelology Martinus Nijhoff. ISBN 90-247-1295-5
• Kreeft, Peter J. 1995. Angels and Demons: What Do We Really Know About Them? Ignatius Press. ISBN 0-89870-550-9
• Lewis, James R. (1995). Angels A to Z. Visible Ink Press. ISBN 0-7876-0652-9
• Melville, Francis, 2001. The Book of Angels: Turn to Your Angels for Guidance, Comfort, and Inspiration. Barron's Educational Series; 1st edition. ISBN 0-7641-5403-6
• Ronner, John, 1993. Know Your Angels: The Angel Almanac With Biographies of 100 Prominent Angels in Legend & Folklore-And Much More! Mamre Press. ISBN 0-932945-40-6.
• Swedenborg, Emanuel (1979). Conjugal Love. Swedenborg Foundation. ISBN 0-87785-054-2
• This article incorporates text from a publication now in the public domain: Chisholm, Hugh, ed. (1911). Encyclopædia Britannica (11th ed.). Cambridge University Press. {{cite encyclopedia}}: Missing or empty |title= (help)

Documentaries

• "Angels: Good or Evil", The History Channel, TV documentary, originally aired May 10, 2003

External links

• Catholic Encyclopedia entry on angels
• PersianDNA Zoroastrian angels
• Jewish Encyclopedia entry on angels
• Angels in Islam
• Christian/occult-oriented A-Z guide to names of individual angels, angelic hierarchies and other reference materials
• Entheomedia.org
• Nine Orders of Angels
• Angelology forum