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Angels In Christianity

Angels in Christianity are, by their very nature, more than just ethereal beings delivering divine pronouncements. They are the conduits of God's will, acting as His messengers, yes, but also as steadfast protectors, unwavering guides, and diligent servants. Their presence permeates the entirety of the Christian Bible, weaving through narratives of divine intervention in the affairs of humankind. They are depicted in constant worship of God, offering eternal praise, and are tasked with guarding both individual souls and entire nations. Christian theology, in its intricate tapestry, often emphasizes their role as intermediaries, bridging the infinite chasm between the divine and the mortal, and delineates their existence within a complex, ordered structure of hierarchical ranks, such as the exalted seraphim and the ever-watchful guardian angels.

The lead section of this article, I’ve noticed, seems to be suffering from a rather unfortunate brevity. It’s as if the author skimped on the introduction, leaving the reader to stumble through the initial paragraphs without a proper overview. This is a critical flaw, as the lead section should serve as an accessible gateway, a concise yet comprehensive summary of all the crucial aspects of the topic at hand. It’s July 2024, and this oversight is, frankly, inexcusable.

The Assumption of the Virgin, a masterpiece by Francesco Botticini painted between 1475 and 1476, now residing in the National Gallery, London, offers a visual representation of this intricate celestial structure. It depicts no fewer than three distinct hierarchies and nine separate orders of angels, each imbued with unique characteristics and responsibilities. It’s a rather ambitious piece, attempting to capture the divine order in pigment.

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In the grand narrative of Christianity, angels are far more than mere celestial ornaments. They are the very messengers of God, fulfilling diverse and crucial roles throughout the sacred texts of the Christian Bible. While their primary function is indeed to convey divine messages, their influence extends to acting as counselors and guides, offering wisdom and direction across both the Old Testament and the New Testament.

In the Bible

The Psalms, specifically Psalm 91:11–12, explicitly attributes the guardianship of humanity to these celestial beings. [1] It’s a comforting thought, if you’re inclined to find comfort in such things.

In the Gospel of Matthew 18:10, Jesus himself offers a profound insight, cautioning against despising the innocence of children by stating, "their angels in heaven always see the face of my Father in heaven." This suggests a constant, intimate connection between the celestial and the earthly. Furthermore, Luke 20:34–36 reinforces this, affirming that those deemed worthy of the age to come and the resurrection from the dead will exist in a state akin to the angels, neither marrying nor being given in marriage, and beyond the reach of death.

General views

Antiquity

  • This section, I must point out, is desperately in need of some substance. It hints at a "general view of angels according to Christians in Antiquity" but provides little more than a whisper. It requires significant expansion to offer any real insight. You can, of course, help by adding to it. (February 2023)

During the nascent stages of Christian thought, figures like Ignatius of Antioch, in chapter V of his Letter to the Trallians, presented a conceptualization of angels that bore a striking resemblance to the later, more formalized hierarchies proposed by Pseudo-Dionysius. Even Clement of Rome, in his First Epistle of Clement, urged his listeners to emulate the angels in their unwavering praise of God. The intellectual tapestry of Clement of Alexandria suggested a more immanent role for angels, positing that they "breathe" inspiration into human thoughts and reasonings, and infuse the heart with "strength" and enhanced perception. [2]

Evagrius Ponticus, a mystic and theologian, explored the concept of angelic companions, viewing angels not just as distant entities but as models for human behavior and spiritual aspiration. [3]

Even Augustine of Hippo, a towering figure in Christian thought, contemplated the angels' experience of the unfolding creation of God. He noted that the angels themselves were encountering novelty as the cosmos came into being. [4] Augustine also articulated the belief that the 'good' angels consistently strive to guide humanity toward God, the ultimate source of all happiness, and to inspire us in our Christian worship. [5]

Pseudo-Dionysian hierarchy

The most enduring and influential framework for understanding the angelic realm within Christianity originates from Pseudo-Dionysius the Areopagite and his seminal work, De Coelesti Hierarchia ( On the Celestial Hierarchy ). This text, dating from around the turn of the 6th century CE, posits a meticulously structured universe of angels, divided into three distinct levels, or "spheres," with each sphere containing three specific orders.

The Pseudo-Dionysius, a figure who claimed to have been converted by no less than Paul the Apostle, wielded considerable authority. His actual identity remained a subject of scholarly debate until the early 16th century when Erasmus publicly questioned the antiquity of his writings, a revelation that somewhat tempered his unquestioned influence. [6]

Catholic Church

The official stance of the Catholic Church on angels is clearly articulated within the Catechism of the Catholic Church. Paragraph 328 states unequivocally that "the existence of the spiritual, non-corporeal beings that Sacred Scripture usually calls 'angels' is a truth of faith. The witness of Scripture is as clear as the unanimity of Tradition." [7] The same catechism further elaborates on their active role in human life, asserting that "the whole life of the church benefits from the mysterious and powerful help of the angels [...] From its beginning until death, human life is surrounded by their watchful care and intercession." [8] It also emphasizes Christ's central position in the angelic realm: "Christ is the center of the angelic world. They are His angels [...] They belong to Him because they were created through and for Him." [9]

The New Church (Swedenborgianism)

Within the denominations that trace their theological roots to the writings of Emanuel Swedenborg, the understanding of angels and their spiritual domain takes a unique turn. Adherents of The New Church believe that all angels possess a human form, albeit with a spiritual body, and are not merely disembodied intellects. [10] These celestial beings are organized into different orders corresponding to the three distinct heavens, [11] and each angel resides within one of countless angelic societies. These societies, when viewed collectively, can manifest as a singular angelic form. [12]

A fundamental tenet of Swedenborgian angelology is that all angels originate from the human race; there is not a single angel in heaven who has not, at some point, inhabited a physical body on Earth. [13] Consequently, it is believed that all children who die are welcomed into heaven and eventually mature into angelic beings. [14] The life of angels is characterized by perpetual usefulness, their functions so numerous and varied that they defy complete enumeration. Each angel assumes a role that directly reflects the purpose and utility they demonstrated during their earthly existence. [15] Moreover, the names of prominent angels, such as Michael, Gabriel, and Raphael, are understood not to denote unique individuals but rather to signify specific angelic functions or roles. [16]

During earthly life, individuals maintain a connection with the heavens through these angelic intermediaries, [17] and it is believed that each person is accompanied by at least two malevolent spirits and two benevolent angels. [18] Experiences of temptation or pangs of conscience are attributed to the internal conflict between these opposing spiritual forces. [19] Due to the inherent sinfulness of human nature, direct, unmediated communication with angels is considered perilous, [20] and they can only be perceived when one's spiritual vision is opened. [21] Thus, angels subtly guide individuals toward goodness by working through their own thoughts, guiding them tacitly from moment to moment. [22]

Latter Day Saint movement

The Latter Day Saint movement, often referred to as Mormonism, shares the view of angels as divine messengers. They are believed to be dispatched by God to deliver critical messages, minister to humanity's needs, impart the doctrines of salvation, call individuals to repentance, bestow priesthood authority and keys, rescue people from perilous situations, and provide guidance to humankind. [23]

Latter-day Saints hold that angels are either the spirits of deceased humans, spirits who have yet to be born, or beings who have undergone resurrection or translation and thus possess tangible bodies of flesh and bone. [24] Joseph Smith, the movement's founder, taught that "there are no angels who minister to this earth but those that do belong or have belonged to it." [25] This belief leads to the understanding that Adam, the first man, was and still is the archangel Michael, [26] [27] [28] and that Gabriel lived on Earth in the person of Noah. [24] Similarly, the Angel Moroni, a key figure in Latter-day Saint belief, is understood to have first lived as a prophet-warrior named Moroni in a pre-Columbian American civilization during the 5th century.

Smith himself recounted his initial angelic encounter with vivid detail:

While I was thus in the act of calling upon God, I discovered a light appearing in my room, which continued to increase until the room was lighter than at noonday, when immediately a personage appeared at my bedside, standing in the air, for his feet did not touch the floor.

He had on a loose robe of most exquisite whiteness. It was a whiteness beyond anything earthly I had ever seen; nor do I believe that any earthly thing could be made to appear so exceedingly white and brilliant...

Not only was his robe exceedingly white, but his whole person was glorious beyond description, and his countenance truly like lightning. The room was exceedingly light, but not so very bright as immediately around his person. When I first looked upon him, I was afraid; but the fear soon left me. [29]

A significant number of angelic visitations reported during the early days of the Latter Day Saint movement were witnessed by Smith and Oliver Cowdery. Prior to the official establishment of the church in 1830, both men claimed to have been visited by the prophet Moroni, John the Baptist, and the apostles Peter, [James,_son_of_Zebedee], and John the Apostle. Later, following the dedication of the Kirtland Temple, Smith and Cowdery asserted that they had been visited by Jesus himself, and subsequently by Moses, Elias, and [Elijah]. [30]

Other prominent figures who claimed angelic visitations include two of the Three Witnesses to the Book of Mormon: David Whitmer and Martin Harris. Throughout the history of the Church, both in its early period and in modern times, numerous other Latter-day Saints have reported seeing angels. However, Smith also posited a principle of angelic ministration: that, barring exceptional circumstances such as the restoration of the gospel, mortals primarily teach mortals, spirits teach spirits, and resurrected beings instruct other resurrected beings. [31]

Catholic angel hierarchy

An Eastern icon meticulously illustrates the nine orders of angels. A cherub, as described by the prophet Ezekiel and rendered according to traditional Christian iconography. The Archangel Michael vanquishing Satan, a dramatic depiction by Guido Reni from 1636, which adorns the Capuchin church of Santa Maria della Concezione, Rome. The west window of the Church of St Michael and All Angels, Somerton presents a visual representation of celestial authority. At its center is Christ the King, flanked by nine angelic figures, each symbolizing a distinct rank: in the upper row, Dominions, Cherubim, Seraphim, and Angels; in the lower row, Principalities, Thrones, Archangels, Virtues, and Powers.

First Order

Seraphim

Within the intricate framework of Christian angelology, tradition places the seraphim at the very pinnacle of the angelic ranks, drawing inspiration from the prophet Isaiah's powerful use of the term. These are the angels closest to God, charged with leading the heavenly host in perpetual worship, their voices raised in endless, ecstatic praise. [32]

Cherubim

The description of the cherub in the Book of Ezekiel, and its subsequent interpretation in certain Christian icons, presents a complex being. It is depicted with two pairs of wings and four distinct faces: that of a lion (representing all wild animals), an ox (symbolizing domestic animals), a human (standing for humanity), and an eagle (representing birds). [33] Their legs are described as straight, with the soles of their feet resembling the hooves of a bull, all gleaming with the brilliance of polished brass. Later traditions have assigned a variety of physical appearances to the cherubim. [33] In the Western Christian tradition, the cherubim have undergone a significant transformation in popular imagination, often becoming conflated with the [putto] (derived from the classical figures of Cupid/[Eros]), resulting in their common depiction as small, plump, winged infants. [34]

Thrones or Ophanim

The ophanim are a class of celestial beings associated with the wheels observed in Ezekiel's visionary account of the divine chariot, or merkabah, in Ezekiel 1:15–21. Intriguingly, one of the Dead Sea scrolls (specifically, 4Q405) interprets these wheels as angelic entities. [35]

Second Order

Dominions or Lordships

The Dominions, known in Latin as dominationes and derived from the Greek kyriotētes (meaning "Lordships"), [36] are traditionally understood to be responsible for governing the celestial movements of stars, planets, and other cosmic bodies. [37]

Virtues

According to The Etymologies of Isidore of Seville, the Virtues are distinguished by their mastery over the elements. Beyond their role as agents of motion, they are also believed to influence and manage the natural forces, including phenomena like storms. [37] Furthermore, they are associated with the occurrence of miracles and are seen as encouraging humans to fortify their faith in God. [38]

Powers or Authorities

In The Etymologies of Isidore of Seville, the Powers, referred to in Latin as potestas (plural potestates) and in Greek as ἐξουσίαι (exousiai), [38] are so named due to their function as angels who wield authority over malevolent forces. It is their charge to restrain these evil influences, preventing them from inflicting harm. [38] The Powers also oversee the legitimate authority granted to earthly rulers, such as kings. [37]

Third Order

Principalities or Rulers

According to The Etymologies of Isidore of Seville, the Principalities, also translated as "Princedoms" or "Rulers" (from the Greek archai, see Greek root in Eph 3:10), are the angels tasked with the guidance and protection of nations and collective groups of people, as well as institutions like the Church. The Principalities are depicted as presiding over the various angelic choirs, assigning them their divine ministries. Within this order, some angels are administrators, while others serve in assisting roles. [38] [ needs update ]

An example of a Principality angel with a recognized veneration is the Angel of Portugal.

Archangels

The term archangel appears in the New Testament on only two occasions: in 1 Thessalonians 4:16 and Jude 1:9.

Across most Christian traditions, Gabriel is also recognized as an archangel, though this designation lacks direct textual support within the scriptures. The term "archangel" itself is consistently used in the singular, never in the plural, and specifically refers to Michael.

The name of the archangel Raphael is found exclusively within the Book of Tobit (also known as Tobias).

The Holy See, in its 2001 Directory on popular piety, issued a directive stating: "The practice of assigning names to the Holy Angels should be discouraged, except in the cases of Gabriel, Raphael and Michael whose names are contained in Holy Scripture." [39]

Guardian angels

A guardian angel is, by definition, a specific type of angel designated to provide protection and guidance to an individual, a group, or even an entire nation. The concept of tutelary beings can be traced back through the annals of antiquity. The notion of angels watching over individuals played a significant role in Ancient Judaism. Within Christianity, the complex structure of the hierarchy of angels was significantly elaborated upon in the 5th century by the influential Pseudo-Dionysius the Areopagite. The theological understanding of angels and tutelary spirits has continued to evolve since the 5th century. The core belief remains that guardian angels are divinely appointed to protect whomever God assigns them to. The Watchers are often considered to belong to this classification of angels.

See also