Michael (archangel)
On the berets of French paratroopers sits a winged arm gripping a dagger, and the emblem stands for Michael the archangel. He is also called Archangel Michael or Michael the Taxiarch. In Judaism, Christianity and Islam he is the warrior of God, and some Christian traditions also venerate him as a saint. His name first survives in Jewish writings of the third and second centuries BC. How did a figure from those texts end up on a modern soldier's insignia? Why do some Christians insist that Michael is simply another name for Jesus? Why does the Islamic Michael so rarely carry a sword? And how did a single angel become the protector of whole cities and nations?
The Book of Enoch lists seven archangels, and Michael is one of them, alongside Uriel, Raguel, Raphael, Sariel, Gabriel and Remiel. The Book of Tobit describes such angels as standing ready before the glory of God. Michael is introduced without any explanation. That suggests readers already knew him and the other named angels.
The last chapters of the Book of Daniel give Michael a more dramatic entrance. A man clothed in linen, never identified, tells Daniel that he and "Michael, your prince" are fighting the "prince of Persia". The same speaker promises that at the end of time "Michael, the great prince who protects your people, will arise".
Enoch did the most to establish Michael's pre-eminence, and later Jewish works call him the chief of the angels and archangels. In those works he mediates the Torah and stands at the right hand of God's throne. The community at Qumran believed he would defend or lead God's people in the final battle at the end of time. Other writings make him commander of the heavenly armies and High Priest in the heavenly sanctuary. They also make him the guide who accompanies the souls of the righteous dead to Paradise.
Rabbinic tradition gave Michael an enemy named Samael, the accuser of Israel. Michael sometimes had to fight the princes of other nations as well as Samael. Their hostility began when Samael was thrown from heaven and tried to pull Michael down with him. God had to intervene.
Rabbi Eliezer ben Jacob said that Michael rescued Abraham from the furnace into which Nimrod had thrown him. Some traditions say Michael was the survivor who told Abraham that Lot had been taken captive. He protected Sarah from defilement by Abimelech, and he stopped the sacrifice of Isaac by substituting a ram. While Jacob was still in his mother's womb, Michael saved him from death at the hands of Samael. He later prevented Laban from harming Jacob. Exodus Rabbah has him serve as Israel's advocate at the Exodus and destroy Sennacherib's army.
Genesis Rabbah adds that Michael saved Hananiah and his companions from the fiery furnace. For Esther's age, tradition says: "The more Haman accused Israel on earth, the more Michael defended Israel in heaven." He is also said to have appeared to the high priest Hyrcanus, promising assistance. A legend of Jewish origin, adopted by the Copts, claims that God first sent Michael to bring Nebuchadnezzar against Jerusalem. According to that legend, he later worked to free the nation from Babylonian captivity. Legends of the Jews tells of a band of angels who questioned God's decision to create man. Fire consumed the whole band except Michael.
A rabbinic rule forbade appealing to angels as go-betweens with God. It states plainly: "When a man is in need he must pray directly to God, and neither to Michael nor to Gabriel." Even so, the belief that Michael championed the Jews became so widespread that he earned a place in the Jewish liturgy.
Seven flaming torches burn before God's throne in the Book of Revelation, and they are called the seven spirits of God. Tradition linked the seven archangels to these spirits and to the seven branches of the menorah, the sacred lampstand of the Temple. Some traditions count only four archangels, but they always include Michael.
Revelation 12:7-12 delivers the battle that Jewish writers had only foreseen. Michael fights Satan and throws him out of heaven. Satan no longer has access to God as an accuser, which had been his formal role in the Old Testament. This fall, tied to the coming of Jesus, marks the point where the New Testament separates from Judaism.
In Luke, Jesus warns Peter that Satan has asked God's permission to "sift" the disciples. The aim is accusation, and Jesus opposes it. By doing so he takes on the role that angels, and above all Michael, played in Judaism.
The Epistle of Jude names Michael for the second time in the New Testament. Jude is an impassioned plea for believers to fight the spread of error. In verses 9-10 the author attacks the heretics by comparison with Michael, who disputed with Satan over the body of Moses. Even then, Michael would not presume to pronounce a verdict of slander. He said only that the Lord should rebuke Satan. The Greek title archangelos is applied to him in Jude 1:9, and some later readers would build whole doctrines on its wording.
The Secret Book of John, a second-century text found among the Nag Hammadi codices of Gnosticism, gives Michael an unexpected assignment. It places him in control of demons who help Yaldabaoth create Adam. Six others share that command: Uriel, Asmenedas, Saphasatoel, Aarmouriam, Richram and Amiorps. Origen of Alexandria, in Against Celsus, reports that Michael was shown as a lion on the Ophite Diagram.
From the second century onward, evidence shows some Christians identifying Michael with Christ himself. It comes especially from works tied to groups outside what became the orthodox mainstream. Examples include Pseudo-Cyprian's De Centesima and Epiphanius's account of the Ebionites and the Elcasaites. Tertullian's attack on Valentinian Christology and certain magical texts, especially the Testament of Solomon, point the same way. The Shepherd of Hermas and the Gospel of the Hebrews appear to share the view.
Identifying Christ with an angel was not unusual in the second and third centuries. The Gospel of Thomas, the Gospel of Nicodemus, the Testament of Dan and the Epistle to Diognetus all point that way. These ideas likely grew from earlier Jewish beliefs, such as those in the Prayer of Joseph and among the Magarites.
Epiphanius of Salamis, who lived from about 310 to 403, went further in his Coptic-Arabic Hexaemeron. He called Michael a replacement for Satan. After Satan fell, Michael was appointed to the function Satan had served when he was still one of the noble angels.
Among Protestant theologians who saw a relationship between Michael and Christ, typological or identical, are Martin Luther, Philip Melanchthon, John Calvin and Isaac Watts. They found it in some or all of the biblical mentions of the name. Charles Spurgeon once stated that Jesus is "the true Michael" and "the only Archangel". Commenting on Jude 9, John Gill wrote that the figure meant is "not a created angel, but an eternal one, the Lord Jesus Christ".
Robert Clayton, an Anglican bishop who died in 1758, proposed that Michael was the Logos and Gabriel the Holy Spirit. Controversy over his views led the government to order his prosecution. He died before his scheduled examination.
Seventh-day Adventists treat Michael as one of many titles of the pre-existent Christ, or Son of God. They argue that this view does not conflict with Christ's full deity. They say the name signifies "One Who Is Like God", and that Revelation 12:7-9 therefore refers to Jesus as Michael. In their theology Michael was the "eternal Word", the one by whom all things were created, who was later born incarnate as Jesus.
Jehovah's Witnesses believe Michael is another name for Jesus in heaven, in his pre-human and post-resurrection existence. They point to the definite article at Jude 9, which they say makes Michael the only archangel. They also cite 1 Thessalonians 4:16, where Christ descends "with the voice of an archangel". On this reading Michael is the first and greatest of God's heavenly sons. He is also the Angel of the Lord who led the Israelites in the wilderness. Their earliest teachings stated that he was not to be worshipped.
The Church of Jesus Christ of Latter-day Saints holds a different view entirely. Members believe Michael is Adam, the Ancient of Days of Daniel 7, and the patriarch of the human family. They believe he assisted Jehovah, the pre-mortal form of Jesus, in creating the world under the direction of God the Father, called Elohim. Under that same direction, Michael cast Satan out of heaven. Other Christians kept Michael distinct, and their devotion first took monumental form on the shores of the Bosporus.
About 35 stadia by sea and over 70 by land from Constantinople stood the sanctuary of Michael at Hestia, also called Anaplous. It lay plausibly in the area of modern Arnavutköy. Byzantine tradition credited the emperor Constantine with this shrine and with a second one at Sosthenion, commonly identified with modern İstinye. Sozomen is the earliest witness for the Hestia site. John Malalas places a Michaelion at Sosthenion and wraps it in a foundation legend about a pagan shrine tied to the Argonauts. Later writers often use Anaplous for the wider western shore of the Bosporus, which helps explain why the two sites are sometimes confused.
Hundreds of churches in Eastern Christianity took the Michaelion as their model. It was a magnificent building, and the churches modeled on it spread devotion to the archangel.
In Phrygia, Michael was syncretically identified with the god Attis, and so became linked with pre-Christian healing springs. His main cult site there was Chonae. The Eastern Orthodox legend of the Miracle at Chonae says John the Apostle, preaching nearby, foretold Michael's appearance at Cheretopa near Lake Salda. A healing spring appeared soon after John left. One pilgrim, grateful that his daughter had been healed, built a church on the site.
Local pagans, jealous of the spring's power, tried to drown the church by diverting the river. Michael appeared "in the likeness of a column of fire" and split the bedrock to open a new bed for the stream. The Orthodox commemorate the miracle on the 6th of September. Texts from the fifth to seventh centuries that refer to it became a template for approaching angels properly, so that prayers would be more effective.
Around AD 490, according to legend, Michael appeared in a secluded hilltop cave on Monte Gargano in Italy. The story won a following among the Lombards, and by the eighth century pilgrims arrived from as far away as England. The Lombards of Manfredonia credited Michael with a victory over the Greek Neapolitans in 663. The feast of the apparition, kept on the 8th of May, marked that date. It stayed in the Roman calendar until the revision under Pope John XXIII, and the Sanctuary of Monte Sant'Angelo remains a major Catholic pilgrimage site.
Pope Gregory I the Great, who served from about 590 to 604, prayed for a devastating plague in Rome to end. According to Roman legend, Michael appeared with a sword above the mausoleum of Hadrian in apparent reply. The pope named the building Castel Sant'Angelo, the Castle of the Holy Angel, and it is still known by that name. A church there was dedicated to Michael for saving Rome. Into the sixth century, after a plague, the sick slept in it at night, waiting for him to appear.
According to Norman legend, Michael appeared in 708 to Saint Aubert, Bishop of Avranches, and told him to build a church on a rocky islet. That islet is now Mont Saint-Michel. In 960 the Duke of Normandy commissioned a Benedictine abbey on the mount, and it remains a major pilgrimage site. Aubert's dedication of the sanctuary is commemorated on the 16th of October. Because of the legend, the archangel is the patron of mariners at this famous sanctuary.
On St Michael's Mount in Cornwall, a legend says Michael appeared to fishermen. The author Richard Freeman Johnson considers the tale likely to be a nationalistic twist on an older myth. Cornish legend also holds that giants built the mount and that King Arthur fought a giant there. Michael is one of three patron saints of Cornwall, and the Church of England diocese of Truro keeps his feast on the 8th of May.
In 1751 a Portuguese Carmelite nun, Antónia d'Astónaco, reported a private revelation in which Michael asked to be honored with nine special invocations. They correspond to the nine choirs of angels and gave rise to the Chaplet of Saint Michael. Pope Pius IX approved the revelation and prayers in 1851. Between 1961 and 1965, four young schoolgirls in the Spanish village of Garabandal reported several apparitions of Michael. They mostly announced the arrival of the Virgin Mary. The Catholic Church has neither approved nor condemned the Garabandal apparitions.
In 324 Constantine defeated Licinius at the Battle of Adrianople, not far from the Michaelion. Constantine regarded Licinius as an agent of Satan and linked him to the serpent of Revelation 12:9. After the victory he commissioned a picture of himself and his sons slaying Licinius, shown as a serpent. The image borrowed its symbolism from Christian teaching about the archangel, to whom he attributed the victory. A similar painting, with Michael himself slaying a serpent, became a major artwork at the Michaelion. It eventually produced the standard image of Michael as a warrior saint.
A shield bearing the Latin inscription Quis ut Deus often protects the armed Michael of Western art. Some shields carry instead the Greek inscription Christos Dikaios Krites, or its initials. He wears a helmet, carries a sword and stands over a serpent, a dragon or the defeated Satan. Sometimes he pierces his enemy with a lance.
Michelangelo depicted a rarer image on the altar wall of the Sistine Chapel. Michael holds a pair of scales, weighs the souls of the departed and holds the book of life from Revelation. In this scene he partakes in the judgment.
Byzantine artists often showed him differently, as a princely court dignitary. He was not always the fighter of Satan or the weigher of souls on the Day of Judgement. The widely reproduced icon Our Mother of Perpetual Help, of the Cretan school, shows Michael on the left. He carries the lance and sponge of the crucifixion. Gabriel stands on the right side of Mary and Jesus. Pairings of Michael with Gabriel go back to the eighth century, as on the stone casket at Notre Dame de Mortain church in France.
John Milton's 1667 epic poem Paradise Lost makes Michael the commander of the angels loyal to God. Armed with a sword from God's armory, he beats Satan in single combat and wounds his side. In Henry Wadsworth Longfellow's translation of the mid-thirteenth-century Golden Legend, Michael is the angel of the planet Mercury. In 1683 Marc-Antoine Charpentier set the heavenly battle to music in his oratorio Praelium Michaelis Archangeli factum in coelo cum dracone. He scored it for soloists, double chorus, strings and continuo.
In the fourth century, Saint Basil the Great's homily De Angelis placed Michael over all the angels. He is called Archangel because he heralds the other angels. By the sixth century, devotion in the Western Church showed in feasts recorded in the Leonine Sacramentary. The seventh-century Gelasian Sacramentary and the eighth-century Gregorian Sacramentary also include the feast "S. Michaelis Archangeli". Some of these documents refer to a Basilica Archangeli on the via Salaria in Rome, which no longer stands.
The angelology of Pseudo-Dionysius, widely read from the sixth century, gave Michael a rank in the hierarchy of angels. In the thirteenth century Bonaventure believed him to be Prince of the Seraphim, the first of the nine angelic orders. Thomas Aquinas placed him instead as Prince of the last and lowest choir, the Angels.
At the Easter Vigil, the shortened Litany of the Saints names Michael alone among the angels, leaving out Gabriel and Raphael. Roman Catholic teaching gives him four main roles. First, he leads the army of God against the powers of Hell. He is the model of the spiritual warrior, whose fight against evil is read as the battle within. Second, he carries the souls of Christians to Heaven. Third, he weighs souls on perfectly balanced scales. Fourth, he is Guardian of the Church, as he was patron of the Chosen People in the Old Testament. The Prayer to Saint Michael asks him to "defend" the faithful from evil.
The Eastern Orthodox give Michael the title Archistrategos, or Supreme Commander of the Heavenly Hosts. They call angels the Bodiless Powers and pray to guardian angels, above all to Michael and Gabriel. In Russia, many monasteries and cathedrals are dedicated to him, along with court and merchant churches. Most Russian cities have a church or chapel in his name. The city of Arkhangelsk is named for him. In Belgrade, the Orthodox cathedral that serves as the patriarch's seat is devoted to Archangel Michael.
Kyiv, the capital of Ukraine, has Michael as its patron saint, and his popularity there dates to the time of Prince Vsevolod of Kievan Rus'. In the Coptic Orthodox Church of Alexandria, Michael is a saintly intercessor who presents the prayers of the just to God. He is celebrated on the 12th of each Coptic month. A church in Alexandria was dedicated to him in the early fourth century, on the 12th of the month of Paoni. The 12th of Hathor marks his appointment in heaven as chief of the angels.
Michael has been patron saint of the Holy Roman Empire and of the Germans since the victory over the Hungarians at Lechfeld in 955. In late medieval Christianity, he and Saint George became patrons of chivalry. Today he is also patron of police officers, paramedics and the military. In 1469 France founded the Order of Saint Michael, its first chivalric order. Jean Molinet had glorified the archangel's feat of arms as "the first deed of knighthood and chivalrous prowess that was ever achieved." A British order named for Michael and Saint George was founded in 1818.
Brussels has had him as patron saint since the Middle Ages, and other cities claimed him too. Linlithgow in Scotland has honored him since the thirteenth century, and Dumfries since the fourteenth. After Germany was evangelised, Christians placed many mountains under his patronage, because mountains there were often dedicated to pagan gods. In the United States military he is a patron of paratroopers, in particular the 82nd Airborne Division. In Croatia, Sveti Mihovil is patron of the police and army, and his feast day is also celebrated as Police day.
The 29th of September, Michaelmas, is his feast in the General Roman Calendar, the Anglican Calendar of Saints and the Lutheran Calendar of Saints. In Bach's time, Lutheran churches marked the day with a festive service. Bach composed several cantatas for it. They include Herr Gott, dich loben alle wir, BWV 130, in 1724, and Es erhub sich ein Streit, BWV 19, in 1726. A third, Man singet mit Freuden vom Sieg, BWV 149, dates from 1728 or 1729. The Eastern Orthodox keep his principal feast on the 8th of November, or the 21st of November for those who follow the Julian calendar. Islam knows him as Mīkāʾīl, and gives him a very different job.
The Quran mentions Michael only once, together with Gabriel. The verse is understood as a rejection of the claim by the Jews of Medina that Gabriel is the enemy of Michael. Islam counts him as one of four archangels, with Jibril, who is Gabriel, ʾIsrāfīl, the trumpeter angel, and ʿAzrāʾīl, the angel of death. In hadith and tafsir, his name is occasionally interpreted as ʿabd Allāh, meaning Servant of God.
Islamic literature associates Michael with mercy. He asks God to forgive humans, and he was among the first angels to obey the command to bow before Adam. Angels of mercy are created from his tears and serve as his helpers.
Like Gabriel, with whom he is often paired, Michael is also a messenger. Gabriel delivers messages from heaven to humans, while Michael delivers messages to the angelic world. As the angel who carries out God's providence, he is tied to natural phenomena and causes rain to fall on the land. The modern writer Sayyid Qutb attests the same function.
Unlike in Christian tradition, Michael is rarely portrayed as a warrior angel. Suyuti's references to the Battle of Badr are an exception. Miraj literature occasionally names Gabriel and Michael as the two angels who showed Muhammad Paradise and Hell. Even there he does not feature prominently, and some accounts omit him. Prayers about Michael appear in some devotional literature, usually together with the other three archangels. A Shia supplication, reportedly handed down by the sixth Imam Ja'far al-Sadiq, mentions him in prayers for blessings on the Bearers of the Throne.
Bahá'í sources are quieter still. Michael seems never to have been mentioned publicly by Baha'u'llah, 'Abdu'l-Baha, Shoghi Effendi or the Universal House of Justice. Bahá'í publications interpreting the Book of Revelation say Baha'u'llah was a chief prince of Persia foretold as Michael. He would win "final victory over the dragon". The reasoning runs through Jewish mysticism, where the archangel is thought to be an emanation of Hod, or glory. Baha'u'llah means splendor or glory of God.
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Common questions
Who is the archangel Michael?
Michael, also called Archangel Michael or Michael the Taxiarch, is an archangel and the warrior of God in Judaism, Christianity and Islam. Some Christian traditions also venerate him as a saint.
Where does the archangel Michael appear in the Bible?
Michael appears as "Michael, your prince" in the Book of Daniel, fights and casts out Satan in Revelation 12:7-12, and disputes with Satan over the body of Moses in the Epistle of Jude.
When is the feast day of the archangel Michael?
Michaelmas falls on the 29th of September in the General Roman Calendar, the Anglican Calendar of Saints and the Lutheran Calendar of Saints. The Eastern Orthodox Church keeps his principal feast on the 8th of November.
Do some Christian groups believe the archangel Michael is Jesus?
Yes. Seventh-day Adventists and Jehovah's Witnesses both treat Michael as a name or title of Jesus, and many Protestant theologians saw a typological or identical link between Michael and Christ. Latter-day Saints instead hold that Michael is Adam.
What is the role of the archangel Michael in Islam?
In Islam, Michael, or Mīkāʾīl, is one of four archangels and is associated with mercy and with causing rain. He is mentioned only once in the Quran, together with Gabriel, and is rarely portrayed as a warrior.
Why is the archangel Michael shown slaying a dragon?
The image goes back to Constantine's defeat of Licinius in 324, when Constantine linked Licinius to the serpent of Revelation and credited the archangel with the victory. A painting of Michael slaying a serpent then became a major artwork at the Michaelion near Constantinople and shaped the standard warrior-saint image.
All sources
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- 123Targum to Esther, vi. 1
- 124comp. Josephus, "Ant." xiii. 10, § 3
- 126Makarios of Simonos Petra, The Synaxarion: the Lives of the Saints of the Orthodox Church, trans. Christopher Hookway (Holy Convent of the Annunciation of Our Lady 1998 ), p. 47.
- 127Synaxarion, p. 47.
- 128Synaxarion, p. 48.
- 129BookSubtle bodies: representing angels in ByzantiumGlenn Peers — University of California Press — 2001
- 130Saint Michael the Archangel in medieval English legend by Richard Freeman Johnson 2005 p. 68
- 131Popular Romances of the West of England by Robert Hunt 2009 p. 238
- 132Myths and Legends of Britain and Ireland by Richard Jones 2006 p. 17
- 133The Medieval state: essays presented to James Campbell by John Robert Maddicott, David Michael Palliser, James Campbell 2003 pp. 10–11
- 134Mont-Saint-Michel: a monk talks about his abbey by Jean-Pierre Mouton, Olivier Mignon 1998 pp. 55–56
- 136Pilgrimage: from the Ganges to Graceland : an encyclopedia, Volume 1 by Linda Kay Davidson, David Martin Gitlitz 2002 p. 398
- 137Michael Freze, 1993, Voices, Visions, and Apparitions, OSV Publishing p. 267
- 139BookThe Golden LegendHenry Wadsworth Longfellow — Ticknor, Reed and Fields — 1851
- 143Alfredo Tradigo (2006), Icons and saints of the Eastern Orthodox Church, , p. 188.
- 144Charles Matson Odahl (2004). "Constantine and the Christian, , p. 315.
- 145Richard Freeman Johnson (2005). Saint Michael the Archangel in medieval English legend, , pp. 141–147.
- 146Vatican website: Sistine ChapelVaticanstate.va
- 147Rosa Giorgi, Stefano Zuffi (2003). Saints in art, , pp. 274–276.
- 148Cormack, Margaret. "The Veneration of St Michael in Medieval Iceland." Chapter. In Saints and Their Legacies in Medieval Iceland, edited by Kirsten Wolf and Dario Bullitta, pp. 249–76. Studies in Old
- 149Book1 Enoch as Christian ScriptureBruk Ayele Asale — Pickwick — 2020
- 150BookEncyclopedia of Catholic Devotions and PracticesAnn Ball — Our Sunday Visitor — 2003
- 151BookStudies in the Book of TobitMargaret Barker — A&C Black — 2006
- 152BookThe Oxford Companion to the BibleWilliam H. Barnes — Oxford University Press — 1993
- 153BookAbi Al-Qasim Ali Bin Al-Hassan et al.Dar Al Kotob Al Ilmiyah دار الكتب العلمية — 2012
- 154BookTheological Dictionary of the New TestamentGeoffrey William · Bromiley — Alban Books — 1971
- 155BookThe Lives of the Fathers, Martyrs, and other Principal SaintsAlban Butler — B. Dornin — 1821
- 156BookIslam: A Worldwide EncyclopediaCenap Capmak — ABC-CLIO — 2017
- 157BookDaniel: With an Introduction to Apocalyptic LiteratureJohn J. Collins — Eerdmans — 1984
- 158BookDictionary of Deities and Demons in the BibleJohn J.. Collins — Eerdmans — 1999
- 159BookThe Encyclopedia of ChristianityErwin Fahlbusch — Eerdmans — 1999
- 160BookJude and 2 PeterGene Green — Baker — 2008
- 161BookMichael and Christ: Michael Tradition and Angel ChristologyDarrell D. Hannah — Wipf and Stock — 2011
- 162BookThe Expositor's Bible CommentaryAndrew E. Hill — Zondervan — 2008
- 163BookA Dictionary of IslamThomas Patrick Hughes — W.H. Allen — 1995
- 164BookHistorical Dictionary of Prophets in Islam and JudaismScott B. Noegel et al. — Scarecrow Press — 2002
- 165BookSaint Michael: The ArchangelMirabai Starr — Sounds True — 2007