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An '''angel''' is a supernatural spiritual being who, according to various religions, is God's servant. | An '''angel''' is a supernatural spiritual being who, according to various religions, is God's servant. | ||
[[Abrahamic religion]]s often depict angels as benevolent celestial intermediaries between God (or Heaven) and humanity. Other roles include protectors and guides for humans, and servants of God. Abrahamic religions describe [[hierarchy of angels|angelic hierarchies]], which vary by religion and sect. Some angels have specific names (such as Gabriel or Michael) or titles (such as [[seraphim]] or [[ | [[Abrahamic religion]]s often depict angels as benevolent celestial intermediaries between God (or Heaven) and humanity. Other roles include protectors and guides for humans, and servants of God. Abrahamic religions describe [[hierarchy of angels|angelic hierarchies]], which vary by religion and sect. Some angels have specific names (such as Gabriel or Michael) or titles (such as [[seraphim]] or [[powers]]). Those expelled from Heaven are called [[fallen angel]]s, distinct from the heavenly host. | ||
Angels in art are usually shaped like humans of extraordinary beauty. | Angels in art are usually shaped like humans of extraordinary beauty. | ||
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According to Rabbinic Judaism, the angels have no bodies, but are eternally living creatures created out of fire and occasionally appear in Midrashim as competition with humans. 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 by Teshuva, are preferred to the flawless angels. As a result, they are also inferior to humans in the Jewish tradition. In the Midrash, the plural of El (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. | According to Rabbinic Judaism, the angels have no bodies, but are eternally living creatures created out of fire and occasionally appear in Midrashim as competition with humans. 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 by Teshuva, are preferred to the flawless angels. As a result, they are also inferior to humans in the Jewish tradition. In the Midrash, the plural of El (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. | ||
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 Kabbalah mysticism and often serves as a scribe; he is briefly mentioned in the Talmud and figures prominently in Merkabah mystical texts. [[Archangel Michael|Michael]], who serves as a warrior and advocate for Israel,(Daniel 10:13) is looked upon particularly fondly. [[Archangel Gabriel|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. | In post-[[Bible|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 [[Kabbalah]] mysticism and often serves as a scribe; he is briefly mentioned in the Talmud and figures prominently in Merkabah mystical texts. [[Archangel Michael|Michael]], who serves as a warrior and advocate for Israel,(Daniel 10:13) is looked upon particularly fondly. [[Archangel Gabriel|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 Sara and Abraham of their coming child. The other two were to save Lot and to destroy Sodom and Gomorrah. | 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 Sara and Abraham of their coming child. The other two were to save Lot and to destroy Sodom and Gomorrah. | ||
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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=== | ||
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==Islam== | ==Islam== | ||
[[File:Metatron Islamic Angel.jpg|400px|thumb|14th Century depiction of Archangel Metatron]] | |||
Belief in angels is fundamental to [[Islam]]. The Quranic word for angel (''Arabic'': ملاك ''Malāk'') derives either from ''Malaka'', meaning "he controlled", due to their power to govern different affairs assigned to them, or from the root either from ʼ-l-k, l-ʼ-k or m-l-k with the broad meaning of a "messenger", just like its counterparts in Hebrew (malʾákh) and Greek (''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. | Belief in angels is fundamental to [[Islam]]. The Quranic word for angel (''Arabic'': ملاك ''Malāk'') derives either from ''Malaka'', meaning "he controlled", due to their power to govern different affairs assigned to them, or from the root either from ʼ-l-k, l-ʼ-k or m-l-k with the broad meaning of a "messenger", just like its counterparts in Hebrew (malʾákh) and Greek (''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. | ||
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==See also== | ==See also== | ||
* [[Kabbalistic angel]] | * [[Kabbalistic angel]] | ||
* [[Archangels]] | |||
* [[Hierarchy of angels]] | * [[Hierarchy of angels]] | ||
[[Category:Angels]] | [[Category:Angels]] | ||
[[Category:Deities]] | [[Category:Deities]] | ||
[[Category:Featured Articles]] | |||