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Angel

This article is about the cosmic spirits. For other uses, see Angel (disambiguation).
Not to be confused with Angle.

The Archangel Michael wears a late Roman military cloak and cuirass in this 17th-century depiction by Guido Reni
Schutzengel (English: "Guardian Angel") by Bernhard Plockhorst depicts a guardian angel watching over two children.
The Harmony between Religion and Science, a ceiling fresco of the Marble Hall at Seitenstetten Abbey (Lower Austria) by Paul Troger, 1735
An allegory of poetry by François Boucher
Jacob Wrestling with the Angel, by Gustave Doré in 1855

An angel is generally a supernatural being found in various religions and mythologies. In Abrahamic religions and Zoroastrianism, angels are often depicted as benevolent celestial beings who act as intermediaries between God or Heaven and Humanity. Other roles of angels include protecting and guiding human beings, and carrying out God's tasks. Within Abrahamic religions, angels are often organized into hierarchies, although such rankings may vary between sects in each religion, and are given specific names or titles, such as Gabriel or "Destroying angel". The term "angel" has also been expanded to various notions of spirits or figures found in other religious traditions. The theological study of angels is known as "angelology". Angels who were expelled from Heaven are referred to as fallen angels.

In fine art, angels are usually depicted as having the shape of human beings of extraordinary beauty; they are often identified using the symbols of bird wings, halos, and light.

Contents

Etymology

The word angel in English is a blend of Old English engel (with a hard g) and Old French angele. Both derive from Late Latin angelus "messenger", which in turn was borrowed from Late Greek ??????? aggelos, commonly transliterated by non-Greek speakers in its phonetic form ángelos. According to R. S. P. Beekes, ángelos itself may be "an Oriental loan, like ??????? ." The word's earliest form is Mycenaean a-ke-ro, attested in Linear B syllabic script.

The ángelos is the Septuagint's default translation of the Biblical Hebrew term mal’?kh, denoting simply "messenger" without specifying its nature. In the Latin Vulgate, the meaning becomes bifurcated: when mal’?kh or ángelos is supposed to denote a human messenger, words like nuntius or legatus are applied. If the word refers to some supernatural being, the word angelus appears. Such differentiation has been taken over by later vernacular translations of the Bible, early Christian and Jewish exegetes and eventually modern scholars.

Zoroastrianism

Main article: Zoroastrian angelology

In Zoroastrianism there are different angel-like figures. 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 there is no direct reference to them conveying messages, but are rather emanations of Ahura Mazda ("Wise Lord", God); they initially appeared in an abstract fashion and then later became personalized, associated with diverse aspects of the divine creation.

Neoplatonism

In the commentaries of Proclus (4th century, under Christian rule) on the Timaeus of Plato, Proclus uses the terminology of "angelic" (aggelikos) and "angel" (aggelos) in relation to metaphysical beings. According to Aristotle, just as there is a Prime Mover, so, too, must there be spiritual secondary movers.

Abrahamic religions

Judaism

Main article: Angels in Judaism
 
Three angels hosted by Abraham, Ludovico Carracci (1555–1619), Bologna, Pinacoteca Nazionale.
 
Tobias and the Angel by Filippino Lippi, created between circa 1472 and circa 1482.

The Torah uses the (Hebrew) terms ???? ????? (mal'?k? '?l?hîm; messenger of God), ???? ???? (mal'?k? YHWH; messenger of the Lord), ??? ????? (b?n? '?l?hîm; sons of God) and ??????? (haqqôd??šîm; the holy ones) to refer to beings traditionally interpreted as angels. Later texts use other terms, such as ???????? (h?'elyônîm; the upper ones).

The term ???? (mal'?k?) is also used in other books of the Tanakh. Depending on the context, the Hebrew word may refer to a human messenger or to a supernatural messenger. A human messenger might be a prophet or priest, such as Malachi, "my messenger"; the Greek superscription in the Septuagint translation states the Book of Malachi was written "by the hand of his messenger" ??????? angélu. Examples of a supernatural messenger are the "Malak YHWH," who is either a messenger from God, an aspect of God (such as the Logos), or God himself as the messenger (the "theophanic angel.")

Scholar Michael D. Coogan notes 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." Daniel is the first biblical figure to refer to individual angels by name, mentioning Gabriel (God's primary messenger) in Daniel 9:21 and Michael (the holy fighter) in Daniel 10:13. These angels are part of Daniel's apocalyptic visions and are an important part of all apocalyptic literature.

In Daniel 7, Daniel receives a dream-vision from God. As Daniel watches, the Ancient of Days takes his seat on the throne of heaven and sits in judgement in the midst of the heavenly court an like a son of man approaches the Ancient One in the clouds of heaven and is given everlasting kingship.

Coogan explains the development of this concept of angels: "In the postexilic period, with the development of explicit monotheism, these divine beings—the 'sons of God' who were members of the Divine Council—were in effect demoted to what are now known as 'angels', understood as beings created by God, but immortal and thus superior to humans." This conception of angels is best understood in contrast to demons and is often thought to be "influenced by the ancient Persian religious tradition of Zoroastrianism, which viewed the world as a battleground between forces of good and forces of evil, between light and darkness." One of these is h?š???n, a figure depicted in (among other places) the Book of Job.

Philo of Alexandria identifies the angel with the Logos inasmuch as the angel is the immaterial voice of God. The angel is something different from God himself, but is conceived as God's instrument.

In post-Biblical Judaism, certain angels took on particular significance and developed unique personalities and roles. Although these archangels were believed to rank among 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 in many Merkabah mystical texts. There is no evidence in Judaism for the worship of angels, but there is evidence for the invocation and sometimes even conjuration of angels.

According to Kabbalah, 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 the book of Genesis when Abraham meets with three angels and Lot meets with two. The task of one of the angels was to inform Abraham of his coming child. The other two were to save Lot and to destroy Sodom and Gomorrah.

Jewish philosopher Maimonides 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 move ... thus totally disembodied minds exist which emanate from God and are the intermediaries between God and all the bodies here in this world.

—?Guide for the Perplexed II:4, Maimonides

Maimonides had 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.

For all forces are angels! How blind, how perniciously blind are the naive?! If you told someone who purports to be a sage of Israel that the Deity sends an angel who enters a woman's womb and there forms an embryo, he would think this a miracle and accept it as a mark of the majesty and power of the Deity, despite the fact that he believes an angel to be a body of fire one third the size of the entire world. All this, he thinks, is possible for God. But if you tell him that God placed in the sperm the power of forming and demarcating these organs, and that this is the angel, or that all forms are produced by the Active Intellect; that here is the angel, the "vice-regent of the world" constantly mentioned by the sages, then he will recoil.– Guide for the Perplexed II:4

 
One of Melozzo's musician (seraphim) angels from the Basilica dei Santi Apostoli, now in the sacristy of St. Peter's Basilica
 
Angel of the Revelation by William Blake, between circa 1803 and circa 1805

Jewish angelic hierarchy

Main article: Jewish angelic hierarchy
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