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Christians inherited Jewish understandings of angels, which in turn may have been partly inherited from the Egyptians. In the early stage, the Christian concept of an angel characterized the angel as a messenger of God. Later came identification of individual angelic messengers: Gabriel, Michael, [[Archangel Raphael|Raphael]], and [[Archangel Uriel|Uriel]]. 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. Ellen Muehlberger has argued that in late antiquity, angels were conceived of as one type of being among many, whose primary purpose was to guard and to guide Christians. | Christians inherited Jewish understandings of angels, which in turn may have been partly inherited from the Egyptians. In the early stage, the Christian concept of an angel characterized the angel as a messenger of God. Later came identification of individual angelic messengers: Gabriel, Michael, [[Archangel Raphael|Raphael]], and [[Archangel Uriel|Uriel]]. 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. Ellen Muehlberger has argued that in late antiquity, angels were conceived of as one type of being among many, whose primary purpose was to guard and to guide Christians. | ||
Angels are represented throughout Christian | Angels are represented throughout the [[Christianity|Christian]] [[Bible]] as spiritual beings intermediate between God and men: "Yet you have made them [humans] a little lower than God, and crowned them with glory and honor." (Psalms 8:4–5). Christians believe that angels are created beings, based on (Psalms 148:2–5; Colossians 1:16). Greek translations of the Hebrew Bible refer to intermediary beings, as angels, instead of [[Egyptian decans|daimons]], thus giving raise to a distinction between [[demon]]s and angels. In the Old Testament, both benevolent and fierce angels are mentioned, but never called demons. The symmetry lies between angels sent by God, and intermediary spirits of foreign deities, not in good and evil deeds. | ||
In the New 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 4:10). 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 the Rich man and Lazarus, angels behave as psychopomps. The Resurrection of Jesus features angels, telling the woman that Jesus is no longer in the tomb, but has risen from the dead. | In the New 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 4:10). 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 the Rich man and Lazarus, angels behave as psychopomps. The Resurrection of [[Jesus Christ|Jesus]] features angels, telling the woman that Jesus is no longer in the tomb, but has risen from the dead. | ||
===Christian theological doctrine=== | ===Christian theological doctrine=== | ||