ANGEL (Gk. 4y.yeAoc, angelos, messenger). The English word denotes a superhuman being intermediate between God and man. But the original meaning was simply that of a "messen ger," either human or superhuman. It is doubt ful whether the word was used at all in pre exilic times as a designation of a being greater than man. In Genesis vi : 2, the term "sons of God" was rendered "angels" by the Greek ver sion; in earlier days they were no doubt regarded as divine beings. The "angel of Yahweh" is thought by many scholars to be a manifestation of this deity, and it was probably so understood in antiquity: but the "angel" is likely to have been brought into the text as a substitute for Yahweh himself, appearing in the original form of the narrative. In Jacob's vision the "angels" seem also to have been originally "gods" or "sons of gods." As long as Yahweh manifested himself in human shape, he had no need of a messenger. There were beside him "gods many and lords many" with their habitat in the sky or on the earth, in trees and fountains and stones, by time hearth and in the tomb; lint they were not mes sengers. Some of them appear to have been asso ciated with Yahweh as his council or retinue. in the story of the Garden of Eden, Yahweh says: "Man has become like one of ns." Possibly the title "Yahweh of hosts" refers to armies of such spirits. But they were simply called Elohint, or "sons of gods," not "angels." It was the growth of monotheism that forced reflection upon the character of these superhuman beings. The second Isaiah looked upon the gods of the nation; as mere lifeless statues. This view could not gain permanent ascendency. It was too superficial. Only the subordination of all spirits to Yahweh was essential. The gods of the peoples ceased to be independent rulers and became Yah weli's servants. henceforth to do his bidding in with the natural forces and elements with which they had been previously associated, or as guardians of the nations they had once eoverned. In Daniel the celestial princes of Persia and Greece are mentioned. The sons of the gods have become angels in the prologue to .lob. An increasing emphasis on the divine tran scendence caused a reluctance to ascribe to him certain activities. Ile no longer reveals himself directly, but through an angel, to his prophets; he does not fight his people's battles, but his chief angel stands up for Israel; he no longer tempts to evil or inflicts it himself, but allows an angel, the Satan, to do this. Angels receive individual names, Michael, Gabriel, Raphael, Uriel. Under the influence of Persian thought the conception of seven archangels is introduced, corresponding to the seven antesha spelltas, and these angels are spoken of as "watchers." The idea of a fall of angels is not found in the Hebrew Bible, but is distinctly taught in the Book of Enoch.
Jesus in his discourses mentions angels, and, indeed, represents each human being as having a celestial patron (Matthew xviii : 10) ; pictures the angels as rejoicing over the repentance of sinners ( Luke xv : 10), and states that those who are permitted to share in the resurrection will be like angels, having no conjugal relations (Matthew xxii: :10). The Evangelists expected
his return upon the clouds of heaven as the Mes siah accompanied by his holy angels. In the Apocalypse angels figure prominently. They also occur frequently in Paul's writings. Angels are said to be created (Colossians i : 16), and should not he worshiped (Colossians ii : 18) ; they were the agencies through which the law was given (Galatians iii : 19) ; on account of their sensibility to female beauty women should wear veils ( 1 . Corinthians xi : 10) ; they arc powerful beings, "thrones" and "principalities," and men should not turn away from Christ to these "elementary spirits of the world" (Gala tians iv : 3).
In the Christian Church the belief in angels has continued until the present time. though gradually losing its intensity through the acces sion of martyrs and saints to the class of inter mediaries between God and man, and in more recent times through the spread of rationalistic tendencies of thought. An excellent summary of our present knowledge of Jewish angelolog,y i5 found in Dr. N. Kohler's article on this subject in The Jewish Encyclopredia the relations to Babylonian are well treated in R. tittibe's diidiseh-Babylonisehe Zaubcrtexte (Hal le, 1895), and the relations to Mazdaism in Nathan La rie future dans le Ala.: Visnie ( Paris, 1001).
The creation of the angels was placed, by the Platonizing Church Fathers, before that of the material world; others assigned to it some one of the six days. Equally various were the opin ions as to the nature (if the angels. The second Synod of Nice (787) assigned thein a subtle, ethe real, or fire-like body: the scholastics, on the other hand, and the Lateran Council of 1215, maintained their immateriality; while others, owing to the appearing of angels, mentioned in Script lire, attributed to them the power of assum ing momentarily the corporeal form.
of the Fathers also spoke of good and ball guardian angels, the former of whom were always ready to prompt to good actions. and to avert evil, while the latter were equally quick in bringing about mischief, wickedness, and calamity. From the belief in the guardianship of angels, and their participation in the govern ment of the world, arose naturally the practice of invoking and worshiping them. Many (Thris tian teachers condemned it, appealing to Colos sians ii : 18; and the Council of Laodieea (300) called it disguised idolatry. But after the Coun cil of Nice had conceded that, though angels were not to receive divine worship, they might receive reverential obeisance, the practice mentioned be came more and more rooted, and continues in the Greek and Roman Catholic Churches to this clay.