New Testament Angels

In the New Testament angels appear frequently as the ministers of God and the agents of revelation (e.g. Matthew 1:20 (to Joseph), 4:11. (to Jesus), Luke 1:26 (to Mary), Acts 12:7 (to Peter)); and Jesus speaks of angels as fulfilling such functions (e.g. Mark 8:38, 13:27), implying in one saying that they neither marry nor are given in marriage (Mark 12:25). Angels are most prominent in the Apocalypse. The New Testament takes little interest in the idea of the angelic hierarchy, but there are traces of the doctrine. The distinction of good and bad angels is recognized. Good angels mentioned by name are Gabriel and Michael (Luke 1:19; Daniel 12:1). Scripture also mentions a tempter Satan, the scribes name the ruler of demons as Beelzebub, and the angel of the abyss Apollyon (Mark 1:13, 3:22; Rev. 9:11). Apollyon, (Hebrew Abaddon) a name for an angel mentioned in Revelation 9:11, is believed by some to be a good angel that guards the gates to the traditionally known hell. Revelation 10:1 describes another angel, although unnamed, some say it is Metatron. The Christian Greek scriptures also imply an angelic hierarchy; archangels (namely Michael, mentioned in both Daniel 10:13 and Jude 9, Gabriel, and Raphael), principalities and powers (Rom. 8:38; Col. 2:10), thrones and dominions (Col 1:16). The hierarchies of principalities, powers, thrones, and dominions are questionable by some Christian denominations due to the ambiguity of the context. Romans 8:38 may refer to other things besides angels if the context includes opposition beyond spirits themselves. The scope of Col. 1:16 covering "all things created" also extends far beyond angels by themselves. Other hierarchies accepted from the Old Testament include seraphim and cherubim.


Theological development

Angels of about 1400, in the Wilton diptych The Catholic Church teaches that there are several ranks of angels; among them Cherubim, Seraphim, Powers, Principalities, Archangels, and Dominions.

Angels occur in groups of four or seven (Rev 7:1). The Angels of the Seven Churches of Asia Minor are described in Rev. 1-3; practically, the angels are personifications or representatives of the seven congregations. Daniel 10:12,13 also appears to depict angels in opposition (presumably fallen angels) to other angels, taking on the roles of prince-angels for nations, in this case the "prince of the kingdom of Persia."

The archangel Gabriel appeared to Mary in the traditional role of messenger to inform her that her child would be the Messiah, and other angels were present to herald his birth. In Matt. 28:2, an angel appeared at Jesus' tomb, frightened the Roman guards, rolled away the stone from the tomb, and later told the myrrh-bearing women of Jesus' resurrection. Alternately, in Mark 16:5, the angel is not seen until the women enter the already-opened tomb, and he is described simply as "a young man." In Luke's version of the resurrection tale (Luke 24:4), two angels suddenly appear next to the women within the tomb; they are described as being clothed in "shining apparel." This is most similar to the version in John 20:12, where Mary alone speaks to "two angels in white" within the tomb of Jesus.

Two angels witnessed Jesus' ascent into Heaven and prophesied his return. When Peter was imprisoned, an angel put his guards to sleep, released him from his chains, and led him out of the prison. Angels fill a number of different roles in the Book of Revelation. Among other things, they are seen gathered around the Throne of God saying the thrice-holy hymn.

Scholastic theologians teach that angels are mentally superior to humans as mankind was created "a little lower than the angels" (Psalm 8:5) and can travel much faster than the known limitations of the physical universe. They also teach that angels are intermediaries to some forces that would otherwise be natural forces of the universe, such as the rotation of planets and the motion of stars. Because of their spiritual nature, angels possess the beatific vision of the triple Godhead.


 Depiction in art

In this Russian Icon two Archangels attend Christ in the dress of Byzantine court officials of over a millennium earlier, including their wands of office
The Archangel Michael by Guido Reni wears a late Roman military outfit in this 17th century depiction While angels and demons alike are generally regarded as invisible to human sight, they are frequently depicted as human-like creatures with wings, though many theologians have argued that they have no physical existence, but can take on human form. The angels' wings are heavily implied by the Scriptures. Seraphim are depicted in art and scripture as having six wings (Isaiah 6:1-3), and Cherubim four.

Theologians agreed that angels have no gender (see more extended discussion below). Whilst artists avoided making the Virgin and saints too attractive, so that inappropriate thoughts would not be aroused in the beholder, no such constraint applied to angels, who have no sex. Their exceptional beauty was well attested in Scripture. The long plain dress or tunic traditionally given to most angels comes hardly altered from the Byzantine tradition, where it had, if anything, a male connotation. In the Renaissance these were often brightly coloured, but before and after were mostly plain white.

Byzantine angels were also often shown in military outfits, and, transmitted by icons from Crete in particular, this tradition was transferred to Western art, especially for Gabriel and Michael, who wear versions of Byzantine officer's armour and clothing into the Baroque period and later. The same archangels, when in attendance on Christ or the Virgin, wear the loros, a jewelled strip of cloth hanging vertically down the front of the body. This was worn only by the Imperial family and their bodyguard; the archangels were seen as God's bodyguard. They also often carry long white wands of office. Hence, when a high ranking Byzantine in a visionary dream in 586 saw two men he took to be bodyguards of the Emperor, they subsequently turned out to be angels. For other scenes, the same angels must appear incognito to accord with, for example, their appearance to Abraham. However artists are very reluctant to depict them in normal clothes, or without wings.

Angels are often shown making music in heaven, sometimes in bands of a fair size, or in depictions of the Book of Revelations, blowing trumpets in accordance with the text. In the 15th century West in particular, angels are sometimes shown wearing versions of contemporary clerical vestments. There was a theological comparison developed between the role of Gabriel in the Annunciation and that of the priest saying Mass

In the Renaissance, the classical putto, usually naked, was first revived in secular and mythological subjects, but they soon appeared, often in great quantity, as angels, becoming almost the norm in compositions with a number of angels merely in attendance.

Angels in the Tanakh  Appearance of angels  Angels Purpose  Angels of the Old Testament   New Testament Angels 

Islamic Angels    Latter-Day Saint Angels  Gender of angels  Hierarchy of Angels  

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