Angel

Anangelis aspiritual(without a physical body),heavenly, orsupernaturalbeing, usuallyhumanoidwithbird-like wings, often depicted as a messenger or intermediary betweenGod(thetranscendent) and humanity (theprofane) in various traditions like theAbrahamic religions.Other roles include protectors and guides for humans, such asguardian angelsand servants of God.InWestern belief-systemsthe term is often used to distinguishbenevolent from malevolentintermediary beings.
Emphasizing the distance between God and mankind,revelation-based belief-systemsrequire angels to bridge the gap between the earthly and the transcendent realm.Angels play a lesser role inmonistic belief-systems, since the gap is non-existent. However, angelic beings might be conceived as aid to achieve a proper relationship with the divine.
Abrahamic religions describeangelic hierarchies, which vary by religion and sect. Some angels have specific names (such asGabrielorMichael) ortitles(such asseraphorarchangel).Malevolentangels are often believed to have been expelled from Heaven and calledfallen angels. In many such religions, theDevil(or devils) are identified with such angels.
Angels in artare often identified withbird wings,halos,anddivine 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.
The wordangelarrives in modern English fromOld Englishengel(with a hardg) and theOld Frenchangele.Both of these derive fromLate Latinangelus, which in turn was borrowed fromLate Greekἄγγελοςangelos(literally "messenger").Τhe word's earliest form isMycenaeana-ke-ro, attested inLinear Bsyllabic script.According to the Dutch linguistR. S. P. Beekes,ángelositself may be "an Oriental loan, like ἄγγαρος (ángaros, 'Persian mounted courier')."
The rendering ofángelosis the Septuagint's default translation of theBiblical Hebrewtermmalʼākh, denoting simply "messenger" without connoting its nature. In theLatin Vulgate, this meaning becomes bifurcated: whenmalʼākhorángelosis supposed to denote a human messenger, words likenuntiusorlegatusare applied. If the word refers to some supernatural being, the wordangelusappears. Such differentiation has been taken over by later vernacular translations of theBible, early Christian and Jewish exegetes and eventually modern scholars.
The concept of angels is historically best to be understood from different ideas of theconcept of Godthroughout history. Inpolytheisticandanimistic worldviews, supernatural powers (i.e. deities,spirits, daemons, etc.) were assigned to differentnatural phenomena.Within a monotheistic framework, these powers were reconsidered to be servants of thesupreme deity, turning autonomous supernatural beings into "angels".
By that, supernatural powers controlling or influencing humanity's perception of the world, including natural phenomena and humans, are ultimately under control of a supreme God.Prominent angels, such as Michael and Gabriel, reflect a connection to the Chief Semitic deityEl. Even"bad" angelssuch asSatan,Samael,Iblisetc., can be understood as an operating force within the nature of humans, as responsible for selfish tendencies.
The idea of angels in early Hebrew scripture  as supernatural agents is absent.Instead, theHebrew deityintervenes in human affairs, mostly by means of punishment.Only in later thought ofpost-exilicandprophetic writings, the Biblical deity is conceptualized as distant and more merciful, his interventions replaced by the idea of angels.However, such angels still carry out the gruesome attributes of God and can be both benevolent and malevolent.The notion of angels as embodiment of good emerges only under influence ofZoroastrianism, in whichthe Devilis conceived as the principle of evil, with a hosts of demons, in battle with theholy entities(Aməša Spəṇta) created byAhura Mazda(principle of good).
Influence ofdualistic tendenciesand replacement of divine powers by angels is evident from theQumram writings. In theAngelic Liturgy, theHebrew termelim(deities, heavenly powers) is used for angelic beings and not for God.TheWar Scrollspeaks about angels of light fighting against demonic beings of darkness.
InZoroastrianismthere are different angel-like figures. They patronize human beings and other creatures, and also manifest God's energy.
TheAmesha Spentas, although rather emanations ofAhura Mazda("Wise Lord", God) than distinct messengers, have often been compared to angels.Similar to angels inAbrahamic tradition,Vohu Manahreveals toZoroasterthe true nature ofGod.
Additionally to the Amesha Spentas, theFravashihave often been compared to angels, functioning as aguardian angel, and have been adopted as such by Zoroastrians themselves since the 19th century.Unlike the Amesha Spentas, the Fravashi appear as individualized warriors of Ahura Mazda's celestial army, descending from heaven to aid  those who summon them against demons.
In Judaism, angels (Hebrew:מַלְאָךְ‎mal’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.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.
TheTorahuses theHebrewtermsמלאך אלהים(mal'āk̠ 'ĕlōhîm; "messenger of God"),מלאך יהוה(mal'āk̠Yahweh; "messenger of the Lord"),בני אלהים(bənē'ĕlōhîm; "sons of God") andהקודשים(haqqôd̠əšîm; "the holy ones") to refer to beings traditionally interpreted as angels.
The term'מלאך'('mal'āk̠') is also used in other books of theHebrew Bible. In the early stages of Hebrew writings, the term refers to human messengers, not to supernatural entities.A human messenger might be a prophet or priest, such asMalachi, "my messenger"; the Greek superscription in theSeptuaginttranslation states theBook of Malachiwas written "by the hand of his messenger"ἀγγέλου(angélu). Examples of a supernatural messengerare the "Malak YHWH", who is either a messenger from God,an aspect of God (such as thelogos),or God himself as the messenger (the "theophanicangel.")
In the early writings of the Hebrew Bible, bothHebrew:בְנֵי־הָאֱלֹהִים,romanized:Bənē hāʾĔlōhīm,lit.'Sons of Gods' as well as theHebrew:מַלְאָךְ,romanized:mal’āḵ,lit.'messenger' are aspects of God.In the earliest records, theBənē hāʾĔlōhīmare in heaven. They are depicted as the heavenly court or the pantheon of religious belief-system of their time. They reflect the transcendent aspect of the Divine, but become progressively differentiated from the good aspect of the Divine. Themal’āḵon the other hand, expresses the Divinties' interaction with the world. As such themal’āḵfunctions as the voice of the Divine, the Divine spirit, or as God himself. In Exodus 3:2-4, it is bothYahwehas well as amal’āḵMoses is addressed by.The fusion of theBənē hāʾĔlōhīmwith themal’āḵis evident in the Book of Hiob. Here, Satan is both one of theBənē hāʾĔlōhīmin the heavenly court, as well as amal’āḵexpressing God's interaction with humanity.
Michael D. Coogannotes that it is only in the late books that the terms "come to mean the benevolent semi-divine beings familiar from later mythology and art."Danielis the biblical book to refer to individual angels by name,mentioningGabrielin Daniel 9:21 andMichaelin Daniel 10:13. These angels are part of Daniel's apocalyptic visions and are an important part ofapocalyptic literature.
InDaniel 7, Daniel receives a dream-vision from God. [...] As Daniel watches, theAncient of Daystakes his seat on the throne of heaven and sits in judgement in the midst of the heavenly court [...] an [angel] like ason of manapproaches the Ancient One in the clouds of heaven and is given everlasting kingship.Jeffrey Burton Russel writes that "the more the banim and the mal'ak were seen as distinct from the God, the more it was possible ti thrust upon the evil elements in the divine character that Yahweh had discarded.".
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 theDivine 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."This conception of angels is best understood in contrast todemonsand is often thought to be "influenced by the ancient Persian religious tradition ofZoroastrianism, which viewed the world as a battleground between forces of good and forces of evil, between light and darkness."One of these ishāššāṭān, a figure depicted in (among other places) theBook of Job.
Rabbinic Judaismhas been an orthodox form ofJudaismsince the 6th centuryCE, after the codification of theBabylonian Talmud. In post-BiblicalJudaism, certain angels took on particular significance and developed unique personalities and roles. According to Rabbinic Judaism, the angels have no bodies, but are eternally living creatures created out of fire. TheBabylonian Talmudreads as "The Torah was not given to ministering angels." (לא נתנה תורה למלאכי השרת) usually understood as a concession to human's imperfection, in contrast to the angels.Thus, they occasionally appear inMidrashimas competition with humans.The angels as heavenly beings, strictly following the laws of God, become jealous of God's affection for man. Humans, by following the Torah, in prayer, by resisting evil instincts (yetzer hara) and byteshuva, are preferred to the flawless angels. As a result, they are also inferior to humans in the Jewish tradition. In the Midrash, the plural ofEl(Elohim) used in Genesis in relation to the creation of human beings is explained by the presence of angels: God therefore consulted with the angels, but made the final decision alone. This story serves as an example, teaching that the powerful should also consult with the weak. God's own final decision highlights God's undisputable omnipotence.
Although thesearchangelswere believed to rank among theheavenly host, no systematic hierarchy ever developed.Metatronis considered one of the highest of the angels inMerkabahandKabbalahmysticism and often serves as a scribe; he is briefly mentioned in theTalmudand figures prominently in Merkabah mystical texts. Michael, who serves as a warriorand advocate for Israel (Daniel 10:13), is looked upon particularly fondly.Gabriel is mentioned in theBook of Daniel(Daniel 8:15–17) and briefly in the Talmud,as well as in many Merkabahmystical texts. There is no evidence in Judaism for theworship of angels, but there is evidence for theinvocationand sometimes evenconjurationof angels.
Philoof Alexandria identifies the angel with theLogosinasmuch as the angel is the immaterial voice of God. The angel is something different from God himself, but is conceived as God's instrument.
According toKabbalah, there are four worlds and our world is the last world: the world of action (Assiyah). Angels exist in the worlds above as a 'task' of God. They are an extension of God to produce effects in this world. After an angel has completed its task, it ceases to exist. The angel is in effect the task. This is derived from thebook of GenesiswhenAbrahammeets with three angels andLotmeets with two. The task of one of the angels was to inform Sara and Abraham of their coming child. The other two were to save Lot and to destroySodom and Gomorrah.
Jewish philosopherMaimonidesexplained his view of angels in hisGuide for the PerplexedII:4 and II
Maimonideshad a neo-Aristotelian interpretation of the Bible. Maimonides writes that to the wise man, one sees that what the Bible and Talmud refer to as "angels" are actually allusions to the various laws of nature; they are the principles by which the physical universe operates.
Christian Medieval concept of angels derive from Hebrew and Greek scriptures.In theBibleangels are anthropomorphized intermediaries between God and humanity.Few angels appear to be impersonal forces of the divine will, while others have individual names and personalities.
In the formative 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". Later came identification of individual angelic messengers:Gabriel,Michael,Raphael, andUriel.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.Ellen Muehlbergerhas argued that inLate Antiquity, angels were conceived of as one type of being among many, whose primary purpose was to guard and to guide Christians.
In systematic Christian theology, angels are imagined as incorporeal entities and in opposition to corporeal humans, as in the writings ofOrigenandThomas Aquinas.
Angels are represented throughoutBiblesasspiritual beingswhich 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 ofdaimons, thus giving raise to a distinction betweendemonsand angels.In theOld Testament, both benevolent and fierce angels are mentioned, but never calleddemons. The symmetry lies between angels sent by God, and intermediary spirits of foreign deities, not in good and evil deeds.
In theNew Testament, the existence of angels, just like that of demons, is taken for granted.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).In the parable of theRich man and Lazarus, angels behave aspsychopomps.TheResurrection of Jesusfeatures angels, telling the woman that Jesus is no longer in the tomb, but has risen from the dead.Angels don't marry (Matthew 22:30,Mark 12:25, andLuke 20:34–46).
Paul the Apostleacknowledges good (2 Cor 11:14; Gal 1:8; 4:14) and evil angels in his writings.According to 1 Corinthians 6:3, angels will be judged by God, implying that angels can be both good and evil. Some scholars suggest that Gal 3:19 means that the Law of Moses was introduced by angels rather than God, combined with his statements inGalatians, implies a negative role.InCollosians 2:18, he criticizes the worship of angels.
Three separate cases of angelic interaction deal with the births ofJohn the BaptistandJesus. In (Luke 1:11), an angel appears toZechariahto inform him that he will have a child despite his old age, thus proclaiming the birth ofJohn the Baptist. In Luke 1:26,GabrielvisitsMaryin theAnnunciationto foretell thebirth of Jesus. Angels proclaim the birth ofJesusin theAdoration of the shepherdsin Luke 2:10.
According to Matthew 4:11, after Jesus spent 40 days in the desert, "...theDevilleft him and, behold, angels came and ministered to him." In Luke 22:43 an angel comforts Jesus during theAgony in the Garden.In Matthew 28:5 an angel speaks at the empty tomb, following theResurrection of Jesusand the rolling back of the stone by angels.
In 1851Pope Pius IXapproved theChaplet of Saint Michaelbased on the 1751 reportedprivate revelationfromarchangel Michaelto theCarmelitenun Antonia d'Astonac.In a biography ofGemma Galganiwritten by Germanus Ruoppolo, Galgani stated that she had spoken with herguardian angel.
Pope John Paul IIemphasized 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.
According to the Vatican'sCongregation 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."
By the late 4th century, theChurch Fathersagreed 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 hadphysicalbodies,while some maintained that they were entirely spiritual. Some theologians had proposed that angels were notdivinebut on the level of immaterial beings subordinate to theTrinity. The resolution of this Trinitarian dispute included the development of doctrine about angels.
According toAugustine 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'."Gregory of Nazianzusthought 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.
Forty Gospel HomiliesbyPope Gregory I(c. 540 – 12 March 604) noted angels and archangels.TheFourth Lateran Council's (1215)Firmiter credimusdecree (issued against theAlbigenses) declared that the angels were created beings and that men were created after them. TheFirst Vatican Council(1869) repeated this declaration inDei 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 inDe 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.Thomas Aquinas(13th century) related angels toAristotle'smetaphysicsin hisSumma contra Gentiles,Summa Theologica,the 8th question ofQuaestiones Disputatae de Veritate,and inDe substantiis separatis,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.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.This was Aquinas' most original contribution to Christian angelology.Although angels have greater knowledge than men, they are notomniscient, as Matthew 24:36 points out.
According to theSumma Theologica, angels were created instantaneously by God in a state ofgracein the EmpyreanHeaven(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).
According to Aquinas, angels are the closest creatures to God. Therefore, like God, they are constituted by pureformwithoutmatter.While they do not have a physical composition of matter and form (calledilemorphysm), they possess the metaphysical composition of act (theact of being) and potency (their finite essence, yet without being).Each angel is aspecieswhich 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 theirprinciple of individuation.
Belief in angels is fundamental to Islam. The Quranic word for angel (Arabic:ملاكMalāk) derives either fromMalaka, meaning "he controlled", due to their power to govern different affairs assigned to them,or from the root either fromʼ-l-k,l-ʼ-korm-l-kwith the broad meaning of a "messenger", just like its counterparts inHebrew(malʾákh) andGreek(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.
The Quran is the principal source for the Islamic concept of angels.Some of them, such asGabrielandMichael, are mentioned by name in the Quran, others are only referred to by their function. Most Muslim theologians, such asal-Suyuti, based on a hadith stating that the angels have been created throughlight(nūr) or fire (nār), depict angels as entities consisting of substance, in contrast tophilosopherswho argued for angels being disembodied spirits.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]When angels fail their tests, they might end up on earth, such asHarut and Marut. If thedevils(šayāṭīn) have been angels once or form a separate type of creature from the beginning, is discussed in Islamic tradition.Contrary to popular belief, angels are never described as agents of revelation in the Quran, although interpretation credits Gabriel with that.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.
Angels play a significant role inMi'raj literature, where Muhammad encounters several angels during his journey through the heavens.Further angels have often been featured in Islamic eschatology,Islamic theologyandIslamic philosophy.Individual angels are further evoked inexorcism rites, with their names engraved in talismans or amulets to call upon their powers.
Islamic theologyusually distinguishes between three types of invisible creatures:angels(malāʾikah),djinn, and devils (šayāṭīn).Islamic theologianal-Ghazali(c. 1058 – 1111) divides human nature into four domains, each representing another type of creature: animals, beasts, devils and angels.Reconciling the literal meaning (Ẓāhir) with the Avicennan cosmology offalsafaof angels, he identified angels with the "celestial intellects" or "immaterial souls".Angels, made from light (Nūr) and thus associated withreason('aql), represent the intellectual capacity of a human and the ability to bound the devilish qualities from within.By that, Ghazali does not deny the literal reality of angels, but rejects that they could be perceived directly.
Although belief in angels remains one ofSix Articles of Faithin Islam, one can not find a dogmatic angelology in Islamic tradition. However, theologians generally distinguish between the angels in heaven (karubiyin), fully absorbed in thema'rifa(knowledge) of God, and the messengers (rasūl) who carry out divine decrees between heaven and earth.Others add a third group of angels, and categorize angels intoİlliyyûn Mukarrebûn(those around God's throne),Mudabbirât(carrying the laws of nature), andRasūl(messengers).Al-Baydawibased 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.
Somemodern scholarshave emphasized a metaphorical reinterpretation of the concept of angels.
SalafismandWahhabismgenerally emphasize a literal interpretation of angels against modernistic interpretations, as for example, suggested byNasr Abu Zayd. Simultaneously, many traditional materials regarding angels accepted during the Classical period are often disregarded by Wahhabis and Salafis. TheMuslim BrotherhoodscholarsSayyid QutbandUmar Sulaiman Al-Ashqarreject much established material during earlier periods, for example, the story ofHarut and Marutor calling the Angel of DeathAzrail. Sulayman Ashqar not only rejects the traditional material itself, but also disapproves of previous scholars who used such reports.
In Islam, just like in Judaism and Christianity, angels are often represented inanthropomorphic formscombined withsupernaturalimages, such as wings, being of great size or wearing heavenly articles.The Quran describes them as "messengers with wings—two, or three, or four: He [God] adds to Creation as He pleases..."The 13th century bookAjā'ib al-makhlūqāt wa gharā'ib al-mawjūdāt(The Wonders of Creation)byZakariya al-Qazwinidescribes 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.While some angels are referred to as "Guardians of the Kingdom of God," others are associated with hell. An undated manuscript ofThe Wonders of Creationfrom the Bavarian State Library in Munich includes depictions of angels both alone and alongside humans and animals.Angels are also illustrated inTimuridandOttomanmanuscripts, such asThe Timurid Book of the Prophet Muhammad's Ascension(Mir'ajnama) and theSiyer-i Nebi.
In hisKitáb-i-ÍqánBaháʼu'lláh, founder of theBaháʼí Faith, describes angels as people who "have consumed, with the fire of the love of God, all human traits and limitations", and have "clothed themselves" with angelic attributes and have become "endowed with the attributes of the spiritual".ʻAbdu'l-Bahádescribes angels as the "confirmations of God and His celestial powers" and as "blessed beings who have severed all ties with this nether world" and "been released from the chains of self", and "revealers of God's abounding grace". TheBaháʼíwritings also refer to theConcourse on High, an angelic host, and theMaid of Heavenof Baháʼu'lláh's vision.
InAncient Greek philosophy, there is no significant distinction made between good and evil spirits.Under Iranian influence, thesublunary spherewas traced to inspiring angels.Philo of Alexandriaalready identified the Neo-Platonic interpretation ofdaemonsas angels. The daemons were thought to be intermediary between the supernatural and earthly realm, interpreted by Philo as theGreekterm for angels.
In the commentaries ofProclus(4th century) on theTimaeusofPlato, Proclus uses the terminology of "angelic" (aggelikos) and "angel" (aggelos) in relation to metaphysical beings. According toAristotle, just as there is aPrime Mover,so too, must there be spiritual secondary movers.
Ibn Sina, developed an angelological hierarchy of Intellects, which are created by "the One" (God). Accordingly, the first creation by God is the supreme intellect. From that intellect, intermediary spirits (angels) emanate. From these intellects, the intellect corresponding to the soul finally emerges. It is by the last Intellect that matter is animated and illuminates the mind.
TheGreek magical papyri, a set of texts forming into a completedgrimoirethat date somewhere between 100 BC and 400 AD, also list the names of the angels found in monotheistic religions, but they are presented asdeities.Michael, Raphael, and Gabriel, though of Jewish origin, were popular figures in Hellenistic Egyptian paganism.
InGnostic cosmologies, angels are generally hostile celestial powers. Numerous references to angels present themselves in theNag Hammadi Library, in which they both appear as malevolent servants of theDemiurgeand innocent associates of theaeons.
The angels are credited with creating the world and also its rulers in constant battle against each other. They are usurpers of spiritual powers to whom the Gnostic must strive against to become free from envy and greed, and eventually obtains salvation in the immaterial realms.
On the other hand, the soul may act as an angel-like messenger who reveals mysteries and awakens knowledge in human consciousness.
According to theKabbalahas described by theGolden Dawnthere are tenarchangels, each commanding one of the choirs of angels and corresponding to one of theSephirot. It is similar to the Jewish angelic hierarchy.
In the teachings of theTheosophical Society,Devasare regarded as living either in theatmospheresof theplanetsof theSolar System(Planetary Angels) or inside theSun(Solar Angels) and they help to guide the operation of the processes ofnaturesuch as the process ofevolutionand the growth ofplants; their appearance is reputedly like colored flames about the size of a human. It is believed by Theosophists that devas can be observed when thethird eyeis activated. Some (but not most) devas originally incarnated ashuman beings.
It is believed by Theosophists thatnature spirits,elementals(gnomes,undines,sylphs, andsalamanders), andfairiesalso can be observed when thethird eyeis activated.It is maintained by Theosophists that these less evolutionarily developed beings have never been previously incarnated as humans; they are regarded as being on a separate line of spiritual evolution called the "deva evolution"; eventually, as theirsoulsadvance as theyreincarnate, it is believed they will incarnate as devas.
It is asserted by Theosophists that all of the above-mentioned beings possessetheric bodiesthat are composed ofetheric matter, a type of matter finer and more pure that is composed of smaller particles than ordinaryphysical plane matter.
InYazidism, there are seven Divine Beings (often called 'angels' in the literature) who were created by God prior to the creation of this world. God appointedTawûsî Melekas their leader and assigned all of the world's affairs to these seven Divine Beings.These Divine Beings are referred to as Tawûsî Melek,Melek Şemsedîn,Melek Nasirdîn,Melek Fexredîn,Melek Sicadîn,Melek ŞêxsinandMelek Şêxûbekir.
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.
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)."Christian art perhaps reflects the descriptions inRevelation4:6–8 of theFour Living Creatures(Greek:τὰ τέσσαρα ζῷα) and the descriptions in the Hebrew Bible ofcherubimandseraphim(thechayotinEzekiel'sMerkabahvision and the Seraphim ofIsaiah). However, while cherubim and seraphim have wings in the Bible, no angel is mentioned as having wings.The earliest known Christian image of an angel—in theCubicolo dell'Annunziazionein theCatacomb of Priscilla(mid-3rd century)—is without wings. In that same period, representations of angels onsarcophagi, lamps andreliquariesalso show them without wings,as for example the angel in theSacrifice of Isaacscene in theSarcophagus 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 ofTheodosius I(379–395), discovered at Sarigüzel, nearIstanbul, in the 1930s.From that period on, Christian art has represented angels mostly with wings, as in the cycle of mosaics in theBasilica of Saint Mary Major(432–440).Four- and six-winged angels, drawn from the higher grades of angels (especiallycherubimandseraphim) and often showing only their faces and wings, are derived from Persian art and are usually shown only inheavenly contexts, as opposed to performing tasks on earth. They often appear in thependentivesof churchdomesorsemi-domes. Prior to the Judeo-Christian tradition, in the Greek world the goddessNikeand the godsErosandThanatoswere also depicted in human-like form with wings.
John Chrysostomexplained the significance of angels' wings:
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").
In terms of their clothing, angels, especially the Archangel Michael, were depicted as military-style agents of God and came to be shown wearingLate Antiquemilitary uniform. This uniform could be the normal military dress, with a tunic to about the knees, an armour breastplate andpteruges, but was often the specific dress of the bodyguard of theByzantine Emperor, with a long tunic and theloros, the long gold and jewelledpalliumrestricted to the Imperial family and their closest guards.
The basic military dress was shown in Western art into theBaroqueperiod and beyond (see Reni picture above), and up to the present day inEastern Orthodoxicons. Other angels came to be conventionally depicted in long robes, and in the later Middle Ages they often wear the vestments of adeacon, acopeover adalmatic. This costume was used especially forGabrielinAnnunciationscenes—for example theAnnunciation in WashingtonbyJan van Eyck.
Some types of angels are described as possessing more unusual or frightening attributes, such as the fiery bodies of theSeraphim, and the wheel-like structures of theOphanim.