Angel

This article is about the heavenly spirits. For other uses, see Angel (disambiguation).

Not to be confused with Angle.

"Angelology" redirects here. For the novel by Danielle Trussoni, see Angelology (novel).

The Archangel Michael wears a Roman military cloak and cuirass in this 17th-century depiction by Guido Reni.

The Wounded Angel, Hugo Simberg, 1903, voted Finland's "national painting" in 2006

Schutzengel (English: "Guardian Angel") by Bernhard Plockhorst depicts a guardian angel watching over two children.

The Harmony between Religion and Science, a ceiling fresco by Paul Troger, 1735

An allegory of poetry by François Boucher

Jacob Wrestling with the Angel, by Gustave Doré in 1855

An angel is a supernatural spiritual being who, according to various religions, is God's servant.

Abrahamic religions 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 angelic hierarchies, which vary by religion and sect. Some angels have specific names (such as Gabriel or Michael) or titles (such as seraph or archangel). Those expelled from Heaven are called fallen angels, distinct from the heavenly host.

Angels in art are usually shaped like humans of extraordinary beauty. They are often identified in Christian artwork with bird wings, halos, and divine light.

Etymology

The word angel arrives in modern English from Old English engel (with a hard g) and the Old French angele. Both of these derive from Late Latin angelus, which in turn was borrowed from Late Greek ἄγγελος angelos (literally "messenger"). Τhe word's earliest form is Mycenaean a-ke-ro, attested in Linear B syllabic script. According to the Dutch linguist R. S. P. Beekes, ángelos itself may be "an Oriental loan, like ἄγγαρος (ángaros, 'Persian mounted courier')."

The rendering of "ángelos" is the Septuagint's default translation of the Biblical Hebrew term malʼākh, denoting simply "messenger" without connoting its nature. In the Latin Vulgate, this meaning becomes bifurcated: when malʼākh or ángelos is supposed to denote a human messenger, words like nuntius or legatus are applied. 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 and eventually modern scholars.

Abrahamic religions

Judaism

Main article: Angels in Judaism

In Judaism, angels (Hebrew: מַלְאָךְ‎‎ mal’āḵ; "messenger"), are understood through interpretation of the Tanakh and in a long tradition as supernatural beings who stand by God in heaven, but are strictly to be distinguished from God (YHWH) and are subordinate to him. Occasionally, they can show selected people God's will and instructions. In the Jewish tradition they are also inferior to humans since they have no will of their own and are only able to carry out one divine command.

Hebrew Bible

Three angels hosted by Abraham, Ludovico Carracci (c. 1610–1612), Bologna, Pinacoteca Nazionale

Tobias and the Angel by Filippino Lippi, created between c. 1472 and c. 1482

The Torah uses the Hebrew terms מלאך אלהים (mal'āk̠ 'ĕlōhîm; "messenger of God"), מלאך יהוה (mal'āk̠ Yahweh; "messenger of the Lord"), בני אלהים (bənē 'ĕlōhîm; "sons of God") and הקודשים (haqqôd̠əšîm; "the holy ones") to refer to beings traditionally interpreted as angels. Later texts use other terms, such as העליונים (hā'elyônîm; "the upper ones").

The term 'מלאך' ('mal'āk̠') is also used in other books of the Hebrew Bible. Depending on the context, the Hebrew word may refer to a human messenger or to a supernatural messenger. A human messenger might be a prophet or priest, such as Malachi, "my messenger"; the Greek superscription in the Septuagint translation states the Book of Malachi was written "by the hand of his messenger" ἀγγέλου (angélu). Examples of a supernatural messenger are the "Malak YHWH," who is either a messenger from God, an aspect of God (such as the logos), or God himself as the messenger (the "theophanic angel.")

Michael D. Coogan notes that it is only in the late books that the terms "come to mean the benevolent semi-divine beings familiar from later mythology and art." Daniel is the biblical book to refer to individual angels by name, mentioning Gabriel in Daniel 9:21 and Michael in Daniel 10:13. These angels are part of Daniel's apocalyptic visions and are an important part of apocalyptic literature.

In Daniel 7, Daniel receives a dream-vision from God. [...] As Daniel watches, the Ancient of Days takes his seat on the throne of heaven and sits in judgement in the midst of the heavenly court [...] an [angel] like a son of man approaches the Ancient One in the clouds of heaven and is given everlasting kingship.

Coogan explains the development of this concept of angels: "In the postexilic period, with the development of explicit monotheism, these divine beings—the 'sons of God' who were members of the Divine Council—were in effect demoted to what are now known as 'angels', understood as beings created by God, but immortal and thus superior to humans." This conception of angels is best understood in contrast to demons and is often thought to be "influenced by the ancient Persian religious tradition of Zoroastrianism, which viewed the world as a battleground between forces of good and forces of evil, between light and darkness." One of these is hāššāṭān, a figure depicted in (among other places) the Book of Job.

Rabbinic Judaism

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. Michael, who serves as a warrior and advocate for Israel,(Daniel 10:13 KJV) is looked upon particularly fondly. Gabriel is mentioned in the Book of Daniel (Daniel 8:15–17 KJV) 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.

Philo of Alexandria identifies the angel with the Logos inasmuch as the angel is the immaterial voice of God. The angel is something different from God himself, but is conceived as God's instrument.

Four classes of ministering angels minister and utter praise before the Holy One, blessed be He: the first camp (led by) Michael on His right, the second camp (led by) Gabriel on His left, the third camp (led by) Uriel before Him, and the fourth camp (led by) Raphael behind Him; and the Shekhinah of the Holy One, blessed be He, is in the centre. He is sitting on a throne high and exalted

Later interpretations

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.

Jewish philosopher Maimonides explained his view of angels in his Guide for the Perplexed II:4 and II

... This leads Aristotle in turn to the demonstrated fact that God, glory and majesty to Him, does not do things by direct contact. God burns things by means of fire; fire is moved by the motion of the sphere; the sphere is moved by means of a disembodied intellect, these intellects being the 'angels which are near to Him', through whose mediation the spheres move ... thus totally disembodied minds exist which emanate from God and are the intermediaries between God and all the bodies [objects] here in this world.

— Guide for the Perplexed II:4, Maimonides

Maimonides had a neo-Aristotelian interpretation of the Bible. Maimonides writes that to the wise man, one sees that what the Bible and Talmud refer to as "angels" are actually allusions to the various laws of nature; they are the principles by which the physical universe operates.

For all forces are angels! How blind, how perniciously blind are the naive?! If you told someone who purports to be a sage of Israel that the Deity sends an angel who enters a woman's womb and there forms an embryo, he would think this a miracle and accept it as a mark of the majesty and power of the Deity, despite the fact that he believes an angel to be a body of fire one third the size of the entire world. All this, he thinks, is possible for God. But if you tell him that God placed in the sperm the power of forming and demarcating these organs, and that this is the angel, or that all forms are produced by the Active Intellect; that here is the angel, the "vice-regent of the world" constantly mentioned by the sages, then he will recoil.– Guide for the Perplexed II:4

One of Melozzo's musician (seraphim) angels from the Basilica dei Santi Apostoli, now in the sacristy of St. Peter's Basilica

Angel of the Revelation by William Blake, created between c. 1803 and c. 1805

Individuals

From the Jewish Encyclopedia, entry "Angelology".

• Michael (archangel) (translation: who is like God?), kindness of God, and stands up for the children of mankind
• Gabriel (archangel) (translation: God is my strength), performs acts of justice and power

(Only these two angels are mentioned by name in the Hebrew Bible; the rest are from extra-biblical tradition.)

• Jophiel (translation: Beauty of God), expelled Adam and Eve from the Garden of Eden holding a flaming sword and punishes those who transgress against God.
• Raphael (archangel) (translation: It is God who heals), God's healing force
• Uriel (archangel) (translation: God is my light), leads humanity to destiny
• Samael (archangel) (translation: Venom of God), angel of death—see also Malach HaMavet (translation: the angel of death)
• Sandalphon (archangel) (translation: bringing together), battles Samael and brings mankind together

Christianity

The Divine Comedy, Paradise (Paradiso), illustration by Gustave Doré

The Divine Comedy, Paradise, illustration by Gustave Doré

The Divine Comedy, Paradise, illustration by Gustave Doré

Main article: Christian angelology

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, Raphael, and 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.

Christian Bible

Angels are represented throughout Christian Bibles 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 daimons, thus giving raise to a distinction between demons 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.

Interaction with humans

Kristus i Getsemane (1873), an angel comforting Jesus before his arrest in the Garden of Gethsemane, by Carl Heinrich Bloch (1834–1890)

“

Forget not to show love unto strangers: for thereby some have entertained angels unawares.—Hebrews 13:2

”

Three separate cases of angelic interaction deal with the births of John the Baptist and Jesus. In Luke 1:11, an angel appears to Zechariah to inform him that he will have a child despite his old age, thus proclaiming the birth of John the Baptist. In Luke 1:26 Gabriel visits Mary in the Annunciation to foretell the birth of Jesus. Angels proclaim the birth of Jesus in the Adoration of the shepherds in Luke 2:10.

According to Matthew 4:11, after Jesus spent 40 days in the desert, "...the Devil left him and, behold, angels came and ministered to him." In Luke 22:43 an angel comforts Jesus during the Agony in the Garden. In Matthew 28:5 an angel speaks at the empty tomb, following the Resurrection of Jesus and the rolling back of the stone by angels.

In 1851 Pope Pius IX approved the Chaplet of Saint Michael based on the 1751 reported private revelation from archangel Michael to the Carmelite nun Antonia d'Astonac. In a biography of Gemma Galgani written by Germanus Ruoppolo, Galgani stated that she had spoken with her guardian angel.

Pope John Paul II emphasized the role of angels in Catholic teachings in his 1986 address titled "Angels Participate In History Of Salvation", in which he suggested that modern mentality should come to see the importance of angels.

According to the Vatican's Congregation for Divine Worship and Discipline of the Sacraments, "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."

Theology

Further information: Christian theology

According to Augustine of Hippo, "'Angel' is the name of their office, not of their nature. If you seek the name of their nature, it is 'spirit'; if you seek the name of their office, it is 'angel': from what they are, 'spirit', from what they do, 'angel'." Basilian Father Thomas Rosica says, "Angels are very important, because they provide people with an articulation of the conviction that God is intimately involved in human life." Gregory of Nazianzus thought that angels were made as "spirits" and "flames of fire", following Hebrews 1, and that they can be identified with the "thrones, dominions, rulers and authorities" of Colossians 1.

By the late 4th century, the Church Fathers agreed that there were different categories of angels, with appropriate missions and activities assigned to them. There was, however, some disagreement regarding the nature of angels. Some argued that angels had physical bodies, while some maintained that they were entirely spiritual. Some theologians had proposed that angels were not divine but on the level of immaterial beings subordinate to the Trinity. The resolution of this Trinitarian dispute included the development of doctrine about angels.

Forty Gospel Homilies by Pope Gregory I (c. 540 – 12 March 604) noted angels and archangels. The Fourth Lateran Council's (1215) Firmiter credimus decree (issued against the Albigenses) declared that the angels were created beings and that men were created after them. The First Vatican Council (1869) repeated this declaration in Dei Filius, the "Dogmatic constitution on the Catholic faith".

Thomas Aquinas (13th century) relates angels to Aristotle's metaphysics in his Summa contra Gentiles, Summa Theologica, and in De substantiis separatis, a treatise on angelology. Although angels have greater knowledge than men, they are not omniscient, as Matthew 24:36 points out.

Hermetic Qabalah

According to the Kabbalah as described by the Golden Dawn there are ten archangels, each commanding one of the choirs of angels and corresponding to one of the Sephirot. It is similar to the Jewish angelic hierarchy.

Rank	Choir of Angels	Translation	Archangel	Sephirah
1	Hayot Ha Kodesh	Holy Living Ones	Metatron	Keter
2	Ophanim	Wheels	Raziel	Chokmah
3	Erelim	Brave ones	Tzaphkiel	Binah
4	Hashmallim	Glowing ones, Amber ones	Tzadkiel	Chesed
5	Seraphim	Burning Ones	Khamael	Gevurah
6	Malakim	Messengers, angels	Raphael	Tipheret
7	Elohim	Godly Beings	Uriel	Netzach
8	Bene Elohim	Sons of Elohim	Michael	Hod
9	Cherubim		Gabriel	Yesod
10	Ishim	Men (man-like beings, phonetically similar to "fires")	Sandalphon	Malkuth

Wheel of the 72 angels of God that exist throughout the course of a year. Here, the squares are meaningless and were only added for aesthetic value.

In art

Main article: Angels in art

Two Baroque angels from southern Germany, from the mid-18th century, made of lindenwood, gilded and with original polychromy, in the Metropolitan Museum of Art (New York City)

According to mainstream Christian theology, angels are wholly spiritual beings and therefore do not eat, excrete or have sex, and have no gender. Although their different roles, such as warriors for some archangels, may suggest a human gender, Christian artists were careful not to given them specific gender attributes, at least until the 19th century, when some acquire breasts for example.

In an address during a General Audience of 6 August 1986, entitled "Angels participate in the history of salvation", Pope John Paul II explained that "[T]he angels have no 'body' (even if, in particular circumstances, they reveal themselves under visible forms because of their mission for the good of people)." Christian art perhaps reflects the descriptions in Revelation 4:6–8 of the Four Living Creatures (Greek: τὰ τέσσαρα ζῷα) and the descriptions in the Hebrew Bible of cherubim and seraphim (the chayot in Ezekiel's Merkabah vision and the Seraphim of Isaiah). However, while cherubim and seraphim have wings in the Bible, no angel is mentioned as having wings. The earliest known Christian image of an angel—in the Cubicolo dell'Annunziazione in the Catacomb of Priscilla (mid-3rd century)—is without wings. In that same period, representations of angels on sarcophagi, lamps and reliquaries also show them without wings, as for example the angel in the Sacrifice of Isaac scene in the Sarcophagus of Junius Bassus (although the side view of the Sarcophagus shows winged angelic figures).

The earliest known representation of angels with wings is on the "Prince's Sarcophagus", attributed to the time of Theodosius I (379–395), discovered at Sarigüzel, near Istanbul, in the 1930s. From that period on, Christian art has represented angels mostly with wings, as in the cycle of mosaics in the Basilica of Saint Mary Major (432–440). Four- and six-winged angels, drawn from the higher grades of angels (especially cherubim and seraphim) and often showing only their faces and wings, are derived from Persian art and are usually shown only in heavenly contexts, as opposed to performing tasks on earth. They often appear in the pendentives of church domes or semi-domes. Prior to the Judeo-Christian tradition, in the Greek world the goddess Nike and the gods Eros and Thanatos were also depicted in human-like form with wings.

Saint John Chrysostom explained the significance of angels' wings:

They manifest a nature's sublimity. That is why Gabriel is represented with wings. Not that angels have wings, but that you may know that they leave the heights and the most elevated dwelling to approach human nature. Accordingly, the wings attributed to these powers have no other meaning than to indicate the sublimity of their nature.

Angels are typically depicted in Mormon art as having no wings based on a quote from Joseph Smith ("An angel of God never has wings").

In terms of their clothing, angels, especially the Archangel Michael, were depicted as military-style agents of God and came to be shown wearing Late Antique military uniform. This uniform could be the normal military dress, with a tunic to about the knees, an armour breastplate and pteruges, but was often the specific dress of the bodyguard of the Byzantine Emperor, with a long tunic and the loros, the long gold and jewelled pallium restricted to the Imperial family and their closest guards.

The basic military dress was shown in Western art into the Baroque period and beyond (see Reni picture above), and up to the present day in Eastern Orthodox icons. Other angels came to be conventionally depicted in long robes, and in the later Middle Ages they often wear the vestments of a deacon, a cope over a dalmatic. This costume was used especially for Gabriel in Annunciation scenes—for example the Annunciation in Washington by Jan van Eyck.

Some types of angels are described as possessing more unusual or frightening attributes, such as the fiery bodies of the Seraphim, and the wheel-like structures of the Ophanim.

French Gothic angel from an altar, circa 1275–1300, oak with traces of paint, 73.7 × 19.4 × 19 cm, Metropolitan Museum of Art (New York City)

Italian Gothic adorning angel, circa 1395–1396, lunense marble from Carrara (Italy), overall: 118.7 x 28.6 x 32.4 cm, Metropolitan Museum of Art

Italian Gothic angel of the annunciation, circa 1430–1440, Istrian limestone, gesso and gilt, 95.3 x 37.5 cm, Metropolitan Museum of Art

Southern German Baroque angel, by Ignaz Günther, circa 1760–1770, lindenwood with traces of gesso, 26.7 x 18.4 cm, Metropolitan Museum of Art

Angels holding a red textile and a Baroque cartouche, in the Charlottenburg Palace (Berlin)

Arquebusier Angels, Colonial Bolivia, were part of the Cusco School

The extraordinary-looking Cherubim (immediately to the right of Ezekiel) and Ophanim (the nested-wheels) appear in the chariot vision of Ezekiel

Corinthian capital with an angel who wolds a festoon with his wings, in Stiftskirche Mariae Himmelfahrt in Schlägl (Austria)

An angel in the former coat of arms of Tenala

The Kind Angel of Peace monument (Donetsk, Ukraine)

See also

Christmas tree topper in the form of an angel, purchased in Birmingham, England in the early 1970s.

• Classification of demons
• Exorcism
• Holy Spirit
• Hierarchy of angels
• In paradisum
• List of films about angels
• Watcher (angel)

Further reading

• Bamberger, Bernard Jacob, (15 March 2006). Fallen Angels: Soldiers of Satan's Realm. Jewish Publication Society of America. ISBN 0-8276-0797-0
• Barker, Margaret (2004). An Extraordinary Gathering of Angels, M Q Publications. ISBN 9781840726800
• Bennett, William Henry (1911), "Angel" , in Chisholm, Hugh (ed.), Encyclopædia Britannica, 2 (11th ed.), Cambridge University Press, pp. 4–6
• Briggs, Constance Victoria, 1997. The Encyclopedia of Angels : An A-to-Z Guide with Nearly 4,000 Entries. Plume. ISBN 0-452-27921-6.
• Bunson, Matthew, (1996). Angels A to Z: A Who's Who of the Heavenly Host. Three Rivers Press. ISBN 0-517-88537-9.
• Cheyne, James Kelly (ed.) (1899). Angel. Encyclopædia Biblica. New York, Macmillan.
• Cruz, Joan Carroll, OCDS, 1999. Angels and Devils. TAN Books and Publishers, Inc. ISBN 0-89555-638-3
• Davidson, A. B. (1898). "Angel". In James Hastings (ed.). A Dictionary of the Bible. I. pp. 93–97.
• Davidson, Gustav, (1967). A Dictionary of Angels: Including the Fallen Angels. Free Press. ISBN 0-02-907052-X
• Driver, Samuel Rolles (Ed.) (1901) The book of Daniel. Cambridge UP.
• Graham, Billy, 1994. Angels: God's Secret Agents. W Pub Group; Minibook edition. ISBN 0-8499-5074-0
• Guiley, Rosemary, 1996. Encyclopedia of Angels. ISBN 0-8160-2988-1
• Jastrow, Marcus, 1996, A dictionary of the Targumim, the Talmud Bavli and Yerushalmi, and the Midrashic literature compiled by Marcus Jastrow, PhD., Litt.D. with and index of Scriptural quotatons, Vol 1 & 2, The Judaica Press, New York
• Kainz, Howard P., "Active and Passive Potency" in Thomistic Angelology Martinus Nijhoff. ISBN 90-247-1295-5
• Kreeft, Peter J. 1995. Angels and Demons: What Do We Really Know About Them? Ignatius Press. ISBN 0-89870-550-9
• Leducq, M. H. (1853), “Template:Extlink”, Proceedings of the Philological Society 6 (132), <https://babel.hathitrust.org/cgi/pt?id=uc1.b3917316;view=1up;seq=52> 
• Lewis, James R. (1995). Angels A to Z. Visible Ink Press. ISBN 0-7876-0652-9
• Melville, Francis, 2001. The Book of Angels: Turn to Your Angels for Guidance, Comfort, and Inspiration. Barron's Educational Series; 1st edition. ISBN 0-7641-5403-6
• Michalak, Aleksander R. (2012), Angels as Warriors in Late Second Temple Jewish Literature.Mohr Siebeck. ISBN 978-3-16-151739-6.
• Muehlberger, Ellen (2013). Angels in Late Ancient Christianity. Oxford University Press. ISBN 978-0199931934
• Oosterzee, Johannes Jacobus van. Christian dogmatics: a text-book for academical instruction and private study. Trans. John Watson Watson and Maurice J. Evans. (1874) New York, Scribner, Armstrong.
• Proverbio, Cecilia (2007). (it). Editrice Tau.
• Ronner, John, 1993. Know Your Angels: The Angel Almanac With Biographies of 100 Prominent Angels in Legend & Folklore-And Much More! Mamre Press. ISBN 0-932945-40-6.
• Smith, George Adam (1898) The book of the twelve prophets, commonly called the minor. London, Hodder and Stoughton.
• Template:Cite EB9
• von Heijne, Camilla, 2010. The Messenger of the Lord in Early Jewish Interpretations of Genesis. BZAW 412. De Gruyter, Berlin/New York, ISBN 978-3-11-022684-3
• von Heijne, Camilla, 2015 "Angels" pp. 20–24 in The Oxford Encyclopedia of the Bible and Theology, vol. 1. Oxford University Press, New York. ISBN 978-0-19-023994-7

External links

• Coptic Doxology of Heavenly Order
• Zoroastrian angels
• Jewish Encyclopedia entry on angels
• Directory on popular piety and the liturgy. Principles and guidelines Congregation for Divine Worship and the Discipline of the Sacraments. Directory of Popular Piety and the Liturgy, §§ 212–217, "The Holy Angels, Vatican City, December 2001]
• Angels, BBC Radio 4 discussion with Martin Palmer, Valery Rees & John Haldane (In Our Time, Mar. 24, 2005)

Template:Christian angelic hierarchy