Angel
The word angel arrives in modern English from Old English engel and the Old French angele. Both of these derive from Late Latin angelus, which in turn was borrowed from Late Greek angelos. The literal meaning of angelos is messenger. The word's earliest form is Mycenaean a-ke-ro, attested in Linear B syllabic script. This ancient term appears on clay tablets dating back to the Bronze Age. Dutch linguist R. S. P. Beekes suggests that ángelos itself may be an Oriental loan, like ángaros, meaning Persian mounted courier. The rendering of ángelos became the Septuagint's default translation of the Biblical Hebrew term mal'ākh. Mal'ākh simply denotes messenger without connoting its nature. In the Latin Vulgate, this meaning becomes bifurcated when mal'ākh or ángelos refers to a human messenger versus a supernatural being. Words like nuntius or legatus apply to human messengers. 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 eventually adopted this distinction. Modern scholars continue to use it today.
The idea of angels as embodiment of good emerges only under influence of Zoroastrianism. In Zoroastrian belief, the Devil is conceived as the principle of evil with hosts of demons. These forces battle holy entities called Aməša Spənta created by Ahura Mazda. The Amesha Spentas are emanations of Ahura Mazda rather than distinct messengers. They have often been compared to angels in Abrahamic tradition. Vohu Manah reveals to Zoroaster the true nature of God. Additionally, the Fravashi function as guardian angels for Zoroastrians since the 19th century. Unlike the Amesha Spentas, the Fravashi appear as individualized warriors of Ahura Mazda's celestial army. They descend from heaven to aid those who summon them against demons. The concept of angels in early Hebrew scripture as supernatural agents is absent. Instead, the Hebrew deity intervenes in human affairs mostly by means of punishment. Only in later thought of post-exilic and prophetic writings does the Biblical deity become conceptualized as distant and more merciful. His interventions were replaced by the idea of angels. Such angels still carry out the gruesome attributes of God and can be both benevolent and malevolent. The influence of dualistic tendencies and replacement of divine powers by angels is evident in the Qumram writings. In the Angelic Liturgy, the Hebrew term elim is used for angelic beings and not for God. The War Scroll speaks about angels of light fighting against demonic beings of darkness.
By the late 4th century, Church Fathers agreed that there were different categories of angels with appropriate missions assigned to them. Some argued that angels had physical bodies while others maintained they were entirely spiritual. Augustine of Hippo clarified that the term angel refers to the name of their office rather than their nature. He stated if you seek the name of their nature it is spirit. If you seek the name of their office it is angel. Gregory of Nazianzus thought that angels were made as spirits and flames of fire following Hebrews 1. They can be identified with thrones dominions rulers and authorities of Colossians 1. Forty Gospel Homilies by Pope Gregory I noted angels and archangels. The Fourth Lateran Council's Firmiter credimus decree declared that angels were created beings and men were created after them. Thomas Aquinas related angels to Aristotle's metaphysics in his Summa contra Gentiles and Summa Theologica. Aquinas varied significantly from the Augustinian view in two major respects. Angels were not created in an initial state of bliss. Only beatified angels have morning knowledge. This was Aquinas' most original contribution to Christian angelology. According to the Summa Theologica, angels were created instantaneously by God in a state of grace at the same time when he created all contents of the corporeal world. They are pure spirits whose life consists in knowledge and love. Being bodiless, their knowledge is intellectual and not through senses. Differently from humans, their knowledge is not acquired from the exterior world. They attain truth of a thing at single glance without need of reasoning.
Belief in angels is fundamental to Islam. The Quranic word for angel derives either from Malaka meaning he controlled due to their power to govern different affairs assigned to them. Or it comes from root 1-2-k with broad meaning of messenger just like its counterparts in Hebrew and Greek. Unlike their Hebrew counterpart, the term is exclusively used for heavenly spirits of divine world but not for human messengers. The Quran refers to both angelic and human messengers as rasul instead. Some Muslim theologians such as al-Suyuti based on hadith stating that angels have been created through light or fire depict angels as entities consisting substance. Philosophers argued for angels being disembodied spirits. Additionally, angels are thought to be endowed with reason and subject to God's tests. Al-Maturidi stated that inhabitants of heaven were tested by adornments just as humans and jinn on earth were tested. When angels fail their tests they might end up on earth such as Harut and Marut. If devils have been angels once or form separate type of creature from beginning is discussed in Islamic tradition. Angels play significant role in Mi'raj literature where Muhammad encounters several angels during his journey through heavens. Further angels often featured in Islamic eschatology theology and philosophy. Individual angels further evoked in exorcism rites with names engraved talismans or amulets to call upon powers. Classical period Islamic theology usually distinguishes between three types invisible creatures: angels djinn and devils. Imam Abu Hanifa categorized angels into Illiyyûn Mukarrebûn those around God throne Mudabbirât carrying laws nature and Rasūl messengers.
In Gnostic cosmologies angels generally hostile celestial powers. Numerous references to angels present themselves in Nag Hammadi Library appearing both malevolent servants Demiurge innocent associates aeons. The angels credited creating world rulers constant battle against each other. They usurpers spiritual powers to whom Gnostic must strive against become free envy greed eventually obtains salvation immaterial realms. On other hand soul may act angel-like messenger reveals mysteries awakens knowledge human consciousness. Philo of Alexandria identified Neo-Platonic interpretation daemons as angels. Daemons thought intermediary supernatural earthly realm interpreted Philo Greek term for angels. Proclus used terminology angelic and angel relation metaphysical beings commentaries Timaeus Plato. Ibn Sina developed angelological hierarchy Intellects created One God. First creation by God supreme intellect. From that intellect intermediary spirits emanate. From these intellects intellect corresponding soul finally emerges. It last Intellect matter animated illuminates mind. Materialism removed angels philosophical scientific consideration. Thomas Hobbes declared angels accidents brain without any external reality. Immanuel Kant critique knowledge further diminished rational justification angels. In Ancient Greek philosophy no significant distinction made good evil spirits. Under Iranian influence sublunary sphere traced inspiring angels. Western Christian philosophy utilized angels thought experiment moral decision making. Angels purely spiritual beings served example how someone makes decisions optimal psychological cognitive conditions. Henry of Ghent asserted evil volition must precede mistaken consideration. Defective reasoning described result evil will.
The earliest known Christian image of an angel in Cubicolo dell'Annunziazione Catacomb Priscilla mid 3rd century is without wings. In same period representations angels sarcophagi lamps reliquaries also show them without wings. Angel Sacrifice Isaac scene Sarcophagus Junius Bassus side view shows winged angelic figures. Earliest known representation angels with wings Prince's Sarcophagus attributed time Theodosius I 379-395 discovered Sarigüzel near Istanbul 1930s. From that period Christian art represented angels mostly wings cycle mosaics Basilica Saint Mary Major 432-440. Four and six-winged angels drawn higher grades angels especially cherubim seraphim often showing only faces wings derived Persian art usually shown heavenly contexts opposed performing tasks earth. Prior Judeo-Christian tradition Greek world goddess Nike gods Eros Thanatos depicted human-like form wings. John Chrysostom explained significance angels wings. Angels typically depicted Mormon art having no wings based quote Joseph Smith An angel God never has wings. In terms clothing angels especially Archangel Michael depicted military-style agents God came shown wearing Late Antique military uniform. Uniform could normal military dress tunic knees armour breastplate pteruges often specific dress bodyguard Byzantine Emperor long tunic loros long gold jewelled pallium restricted Imperial family closest guards. Basic military dress shown Western art Baroque period beyond present day Eastern Orthodox icons. Other angels conventionally depicted long robes later Middle Ages often wear vestments deacon cope dalmatic. Costume used especially Gabriel Annunciation scenes example Annunciation Washington Jan van Eyck. Some types angels described possessing unusual frightening attributes fiery bodies Seraphim wheel-like structures Ophanim.
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Common questions
What is the etymological origin of the word angel?
The word angel arrives in modern English from Old English engel and Old French angele, which derive from Late Latin angelus borrowed from Late Greek angelos. The literal meaning of angelos is messenger, with its earliest form being Mycenaean a-ke-ro attested on Bronze Age clay tablets.
When did Zoroastrianism influence the concept of angels as embodiments of good?
The idea of angels as embodiment of good emerges only under influence of Zoroastrianism where holy entities called Aməša Spənta battle forces conceived as evil by Ahura Mazda. Fravashi function as guardian angels for Zoroastrians since the 19th century appearing as individualized warriors descending to aid those who summon them against demons.
How did Augustine clarify the nature versus office of angels?
Augustine of Hippo clarified that the term angel refers to the name of their office rather than their nature stating if you seek the name of their nature it is spirit. Gregory of Nazianzus thought that angels were made as spirits and flames of fire following Hebrews 1 while Thomas Aquinas later stated they were created instantaneously by God in a state of grace at the same time when he created all contents of the corporeal world.
What are the three types of invisible creatures distinguished in classical Islamic theology?
Classical period Islamic theology usually distinguishes between three types invisible creatures: angels djinn and devils. Imam Abu Hanifa categorized angels into Illiyyûn Mukarrebûn those around God throne Mudabbirât carrying laws nature and Rasūl messengers.
When was the earliest known Christian image of an angel with wings discovered?
The earliest known representation angels with wings Prince's Sarcophagus attributed time Theodosius I 379-395 discovered Sarigüzel near Istanbul 1930s. From that period Christian art represented angels mostly wings cycle mosaics Basilica Saint Mary Major 432-440 showing four and six-winged angels derived from Persian art.