Archangel

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The Annunciation by Paolo de Matteis Paolo de Matteis - The Annunciation.jpg
The Annunciation by Paolo de Matteis

Archangels ( /ˌɑːrkˈnəls/ ) are the second-lowest rank of angel in the Christian hierarchy of angels, put forward by Pseudo-Dionysius the Areopagite in the 5th or 6th century in his book De Coelesti Hierarchia (On the Celestial Hierarchy). [1] [2] [3] The word "archangel" itself is usually associated with the Abrahamic religions, but beings that are very similar to archangels are found in a number of other religious traditions.

Contents

The English word archangel is derived from Greek ἀρχάγγελος (arkhángelos), the Greek prefix "arch-" meaning "chief". A common misconception is that archangels are the highest rank of angel in Christianity. This misconception stems from John Milton's Paradise Lost and likely confusion over the "arch-" prefix. [4]

In Judaism however, the highest ranking angels such as Michael, Raphael, Gabriel and Uriel, who are usually referred to as archangels in English, are given the title of śārīm (Hebrew: שָׂרִים, sing. שָׂר, śār), meaning "princes", to show their superior rank and status. [5] Two examples of this can be seen in Daniel 10:13 and 12:1, where Michael, Chief of the Heavenly Host, is referred to as ʾaḥaḏ haśśārīm hārišōnīm (Hebrew: אַחַד הַשָּׂרִים הָרִאשֹׁנִים) in the former, meaning "one of the first/chief princes", and haśśar haggāḏōl (Hebrew: הַשַּׂר הַגָּדוֹל) in the latter, meaning "the great prince". [6] [7] [8] [9]

Description

The four archangels, mosaics at St John's Church, Warminster Four Archangels, St John's Church, Warminster, Wiltshire.jpg
The four archangels, mosaics at St John's Church, Warminster

Michael and Gabriel are recognized as archangels in Judaism and Islam, and by most Christians. Raphael—mentioned in the deuterocanonical/apocryphal Book of Tobit ­— is also recognized as a chief angel in the Catholic, Lutheran, Anglican and Eastern Orthodox churches. [upper-alpha 1] [12] Gabriel, Michael, and Raphael are venerated in the Roman Catholic Church and Lutheran Churches with a feast on September 29 (between 1921 and 1969, March 24 for Gabriel and October 24 for Raphael), and in the Eastern Orthodox Church on November 8 (if the Julian calendar is used, this corresponds to November 21 in the Gregorian). [12] The named archangels in Islam are Jibra'il, Mika'il, Israfil, and 'Azra'il. Jewish literature, such as the Book of Enoch, also mentions Metatron as an archangel, called the "highest of the angels", though the acceptance of this angel is not canonical in all branches of the faith.

Some branches of the faiths mentioned have identified a group of seven to eight archangels, but the named angels vary, depending on the source. [13] Gabriel, Michael, and Raphael are always mentioned; the other archangels vary, but most commonly include Uriel and Jerahmeel, both of whom are mentioned in 2 Esdras. [upper-alpha 2] As well as Michael, Gabriel, Raphael and Uriel, the Book of Enoch, regarded as canonical by the Ethiopian Orthodox Tewahedo Church (Oriental Orthodox), mentions in chapter 20: Raguel, Sariel, and Jerahmeel (Remiel). [14]

In Zoroastrianism

An increasing number of experts in anthropology, theology and philosophy believe that Zoroastrianism contains the earliest distillation of prehistoric belief in angels. [15]

The Amesha Spentas (Avestan: Aməša Spəṇta, meaning "beneficent immortals") [16] of Zoroastrianism are likened to archangels. They individually inhabit immortal bodies that operate in the physical world to protect, guide, and inspire humanity and the spirit world. The Avesta explains the origin and nature of archangels or Amesha Spentas. [15]

To maintain equilibrium, Ahura Mazda engaged in the first act of creation, distinguishing his Holy Spirit Spenta Mainyu, the Archangel of righteousness. Ahura Mazda also distinguished from himself six more Amesha Spentas, who, along with Spenta Mainyu, aided in the creation of the physical universe. Then he oversaw the development of sixteen lands, each imbued with a unique cultural catalyst calculated to encourage the formation of distinct human populations. The Amesha Spentas were charged with protecting these holy lands and through their emanation, also believed to align each respective population in service to God. [17]

The Amesha Spentas as attributes of God are:

  1. Spenta Mainyu (Pahlavi: [18] Spenamino): lit. "Bountiful Spirit"
  2. Asha Vahishta (Phl. Ardwahisht): lit. "Highest Truth"
  3. Vohu Mano (Phl. Vohuman): lit. "Righteous Mind"
  4. Khshathra Vairya (Phl. Shahrewar): lit. "Desirable Dominion"
  5. Spenta Armaiti (Phl. Spandarmad): lit. "Holy Devotion"
  6. Haurvatat (Phl. Hordad): lit. "Perfection or Health"
  7. Ameretat (Phl. Amurdad): lit. "Immortality"

In Judaism

Jacob Wrestling with the Angel by Gustave Dore, 1885 Jacob Wrestling with the Angel.jpg
Jacob Wrestling with the Angel by Gustave Doré, 1885

The Hebrew Bible uses the term מלאכי אלהים (malakhey Elohim; Angels of God), [19] The Hebrew word for angel is "malakh", which means messenger, for the angels מלאכי יי (malakhey Adonai; Angels of the Lord) are God's messengers to perform various missions - e.g. 'angel of death'; [20] בני אלהים (b'nei elohim; sons of God) and הקדושים (ha-q'doshim; the holy ones) to refer to beings traditionally interpreted as angelic messengers. Other terms are used in later texts, such as העליונים (ha-elyonim, the upper ones, or the supreme ones). References to angels are uncommon in Jewish literature except in later works such as the Book of Daniel, though they are mentioned briefly in the stories of Jacob (who according to one interpretation wrestled with an angel) and Lot (who was warned by angels of the impending destruction of the cities of Sodom and Gomorrah). Daniel is the first biblical figure to refer to individual angels by name. [21] It is therefore widely speculated that Jewish interest in angels developed during the Babylonian captivity. [22] According to Rabbi Simeon ben Lakish of Tiberias (230–270 A.D.), specific names for the angels were brought back by the Jews from Babylon.

There are no explicit references to archangels in the canonical texts of the Hebrew Bible. In post-Biblical Judaism, certain angels came to take on a particular significance and developed unique personalities and roles. Though these archangels were believed to have ranked amongst the heavenly host, no systematic hierarchy ever developed. Metatron is considered one of the highest of the angels in Merkavah and Kabbalist mysticism and often serves as a scribe. He is briefly mentioned in the Talmud, [23] and figures prominently in Merkavah mystical texts. Michael, who serves as a warrior and advocate for Israel, [24] is looked upon particularly fondly. Gabriel is mentioned in the Book of Daniel [25] and briefly in the Talmud, [26] as well as many Merkavah mystical texts. The earliest references to archangels are in the literature of the intertestamental periods (e.g., 4 Esdras 4:36).

In the Kabbalah there are traditionally twelve archangels, who are each assigned to a certain sephira: Shubael, Raziel, Cassiel, Zadkiel, Camael, Michael, Uriel & Haniel, Raphael & Jophiel, Gabriel, and Azrael. There are also a variety of other archangels who share similar associations spanning throughout this tradition. [27] Chapter 20 of the Book of Enoch mentions seven holy angels who watch, that often are considered the seven archangels: Michael, Raphael, Gabriel, Uriel, Sariel, Raguel, and Remiel. [28] The Life of Adam and Eve lists the archangels as well: Michael, Gabriel, Uriel, Raphael and Joel. Medieval Jewish philosopher Maimonides made a Jewish angelic hierarchy.

In Christianity

Guido Reni's Archangel Michael Trampling Lucifer, 1636 GuidoReni MichaelDefeatsSatan.jpg
Guido Reni's Archangel Michael Trampling Lucifer, 1636

The New Testament makes over a hundred references to angels, but uses the word "archangel" only twice, in 1 Thessalonians 4:16 ("For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trumpet of God: and the dead in Christ shall rise first", KJV) and Jude 1:9 ("Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee", KJV).

Catholic

Gabriel, Michael and Raphael, depicted in stained glass in St Ailbe's Church, a Catholic church in Ireland. Archangels in Emly.jpg
Gabriel, Michael and Raphael, depicted in stained glass in St Ailbe's Church, a Catholic church in Ireland.

In Catholicism, three are mentioned by name:

These three are commemorated together liturgically on September 29. Each formerly had his own feast.

The latter of these identifies himself in Tobit 12:15(NAB) thus: "I am Raphael, one of the seven angels who stand and serve before the Glory of the Lord."

The Fourth Book of Esdras, which mentions the angel Uriel (and also the "archangel" Jeremiel), was popular in the West and was frequently quoted by Church Fathers, especially Ambrose, but was never considered part of the Catholic biblical canon. [29]

The Catholic Church gives no official recognition to the names given in some apocryphal sources, such as Raguel, Saraqael and Remiel (in the Book of Enoch) or Izidkiel, Hanael, and Kepharel (in other such sources). [30]

In 1851 Pope Pius IX approved the Chaplet of Saint Michael, based on the 1751 apparition of the Archangel Michael experienced by the Carmelite nun Antonia d'Astonac, which includes prayers with specific invocations to the Archangels and each of the nine Choirs of Angels [31] [32]

Eastern Orthodox

Angelic Council, Orthodox icon of the seven archangels, left to right: Jegudiel, Gabriel, Selaphiel, Michael, Uriel, Raphael, Barachiel. Beneath the mandorla of Christ-Immanuel (God is with us) are representations of Cherubim (blue) and Seraphim (red). Archangels.JPG
Angelic Council, Orthodox icon of the seven archangels, left to right: Jegudiel, Gabriel, Selaphiel, Michael, Uriel, Raphael, Barachiel. Beneath the mandorla of Christ-Immanuel (God is with us) are representations of Cherubim (blue) and Seraphim (red).

Eastern Orthodox Tradition mentions "thousands of archangels"; [33] however, only seven to eight archangels are venerated by name. [13] [34] Three are the same as mentioned in Catholicism; namely Michael, Gabriel, and Raphael. Uriel is included. The other three or four are most often named Selaphiel, Jegudiel, Barachiel and (sometimes) Jeremiel. [35] The Orthodox Church celebrates the Synaxis of the Archangel Michael and the Other Bodiless Powers on November 8 of the Eastern Orthodox liturgical calendar (for those churches which follow the Julian Calendar, November 8 falls on November 21 of the modern Gregorian Calendar). Other feast days of the Archangels include the Synaxis of the Archangel Gabriel on March 26 (April 8) and July 13 (July 26), and the Miracle of the Archangel Michael at Colossae on September 6 (September 19). In addition, every Monday throughout the year is dedicated to the Angels, with special mention being made in the church hymns of Michael and Gabriel. In Orthodox iconography, each angel has a symbolic representation: [35]

Coptic Orthodox

Coptic icon of the Archangel Michael. Among all the archangels, the Copts pay special attention to St Michael. Coptic Icon of the Archangel Michael.jpg
Coptic icon of the Archangel Michael. Among all the archangels, the Copts pay special attention to St Michael.

In addition to Michael, Gabriel and Raphael, the Coptic Orthodox Church recognises four more archangels by name: [37]

Ethiopian Orthodox

Ethiopian icon of an angel, possibly St Michael. Coleccion Miguel Galles Icono etiope soporte pergamino XX (25x20) (2).JPG
Ethiopian icon of an angel, possibly St Michael.

The Ethiopian Orthodox Tewahedo Church venerates the four archangels Michael, Gabriel, Raphael, and Uriel, as well as: [38] [39]

In the canon of the Ethiopian Orthodox Tewahedo Church, 1 Enoch describes Saraqael as one of the angels who watch over "the spirits that sin in the spirit" (Enoch 20:7–8).

Protestant

The Protestant Bible provides names for five angels, "Michael the archangel" (Jude 1:9), the angel Gabriel, who is called "the man Gabriel" in Daniel 9:21, which are considered part of the standard New Testament canon and Old Testament canon respectively, as well as Raphael, who is mentioned in Tobit 12:15, which falls in the Apocrypha section of the Protestant Bible, in addition to Uriel (2 Esdras 4:1 and 2 Esdras 5:20) and Jerahmeel (2 Esdras 4:36), which are contained in 2 Esdras, also included in the Apocrypha section of the Protestant Bible. Among Protestant communities, the Anglican traditions recognize three to five angels as archangels: Michael the Archangel and Gabriel the Archangel, as well as Raphael the Archangel, Uriel the Archangel and Jerahmeel the Archangel. [40] [12] [41] Lutherans only recognise Michael, Gabriel, and sometimes Raphael (not Uriel or Jerahmeel, because Esdras books are not included in the Lutheran apocrypha). Statuary of these angels can be found in Lutheran churches, [41] and a depiction of seven archangels in stained-glass windows can be found in some Anglican churches. In this case, in addition to the aforementioned angels, Chamuel, Jophiel and Zadkiel are variously depicted. They are commemorated on 29 September, “Michaelmas”, in the church kalendar of the Lutheran and Anglican churches (cf. Calendar of saints (Lutheran) and Calendar of saints (Anglican) ). [42] [12]

In the view of the Baptist evangelist Billy Graham, Sacred Scripture explicitly described one being as an archangel—Michael—in Jude 1:9. [43] [44]

Seventh-day Adventists hold that the titles "Michael" and "archangel" are in reference to Jesus. However, in the Adventist view, they only signify his role as the chief of angels and make no reference to the nature of Jesus, who is fully divine. Adventists credit nonconformist minister Matthew Henry as supporting this view. [45]

Restorationist

Jehovah's Witnesses, citing a reference to "the voice of the archangel" at 1 Thessalonians 4:16, also believe that "Michael" is another name for Jesus in heaven. They believe Jesus is an archangel in the true sense of the word—the supreme leader of angels. [46]

The Church of Jesus Christ of Latter-day Saints (LDS Church) interprets the term "archangel" as meaning "Chief Angel", [47] Michael is the only individual so designated in the Latter Day Saints canon. [48] It is believed that he is the head of all of the angels. [47] LDS Church doctrine also states that the archangel Michael was the first man, Adam. [49] Though no other being is identified as an "archangel", Joseph Smith taught that the angel Gabriel was known in mortality as Noah [50] and the angel Raphael is a being of significant standing, even though he has never been identified with any mortal prophet. [51]

In Islam

In Islam, the mentioned archangels [52] (Karubiyin) [53] in the Islamic exegetical traditions are:

In Gnosticism

In the Gnostic codex On the Origin of the World , the aeon named Sophia sends seven archangels from her light to save the Archon Sabaoth, the son of Yaldabaoth, after the authorities of Chaos make war in the Seven Heavens. He is then placed in a divine kingdom above the twelve gods of Chaos and becomes the consort of Zoe (the primordial Eve), who gives him knowledge of the eighth heaven, while the seven archangels stand before them. [56] In The Sophia of Jesus Christ and Eugnostos the Blessed, the primordial Adam creates myriads of gods and archangels without number. [57]

Other traditions

Occultists sometimes associate archangels in Kabbalistic fashion with various seasons or elements, or even colours. In some Kabbalah-based systems of ceremonial magic, all four of the main archangels (Gabriel, Michael, Raphael and Uriel) are invoked as guarding the four quarters, or directions, and their corresponding colours are associated with magical properties. [58] In the lesser ritual of the pentagram, the invocation includes the words "Before me Raphael; Behind me Gabriel; On my right hand Michael; On my left hand Auriel [Uriel]..." [59]

Cultural references

Annunciatory Angel by Fra Angelico, 1437-1446 Fra Angelico-Annunciatory Angel-detail.jpg
Annunciatory Angel by Fra Angelico, 1437–1446

In art, archangels are sometimes depicted with larger wings. Some of the more commonly represented archangels are Gabriel, Michael, Raphael, and Uriel. [60]

See also

Related Research Articles

<span class="mw-page-title-main">Apocrypha</span> Works of unknown authorship or of doubtful origin

Apocrypha are biblical or related writings not forming part of the accepted canon of Scripture. While some might be of doubtful authorship or authenticity, in Christianity, the word apocryphal (ἀπόκρυφος) was first applied to writings which were to be read privately rather than in the public context of church services. Apocrypha were edifying Christian works that were not considered canonical scripture. It was not until well after the Protestant Reformation that the word apocrypha was used by some ecclesiastics to mean "false," "spurious," "bad," or "heretical."

The deuterocanonical books are books and passages considered by the Catholic Church, the Eastern Orthodox Church, the Oriental Orthodox Churches or the Assyrian Church of the East to be canonical books of the Old Testament, but which Jews and Protestants regard as apocrypha. They date from 300 BC to 100 AD, before the separation of the Christian church from Judaism. While the New Testament never directly quotes from or names these books, the apostles quoted the Septuagint, which includes them. Some say there is a correspondence of thought, and others see texts from these books being paraphrased, referred, or alluded to many times in the New Testament, depending in large measure on what is counted as a reference.

<span class="mw-page-title-main">Michaelmas</span> Christian festival

Michaelmas is a Christian festival observed in many Western Christian liturgical calendars on 29 September, and on 8 November in the Eastern Christian traditions. Michaelmas has been one of the four quarter days of the English and Irish financial, judicial, and academic year.

<span class="mw-page-title-main">Gabriel</span> Angel in Abrahamic religions

In the Abrahamic religions, Gabriel is an archangel with the power to announce God's will to mankind. He is mentioned in the Hebrew Bible, the New Testament, the Quran and the Kitáb-i-Aqdas. Many Christian traditions – including Eastern Orthodoxy, Catholicism, Lutheranism, and Anglicanism – revere Gabriel as a saint.

<span class="mw-page-title-main">Book of Tobit</span> Deuterocanonical (apocryphal) book of Christian scripture

The Book of Tobit, also known as the Book of Tobias, is a 3rd or early 2nd century BC work describing how God tests the faithful, responds to prayers, and protects the covenant community. It tells the story of two Israelite families, that of the blind Tobit in Nineveh and of the abandoned Sarah in Ecbatana. Tobit's son Tobias is sent to retrieve ten silver talents that Tobit once left in Rages, a town in Media; guided and aided by the angel Raphael he arrives in Ecbatana, where he meets Sarah. A demon named Asmodeus has fallen in love with her and kills anyone she intends to marry, but with the aid of Raphael the demon is exorcised and Tobias and Sarah marry, after which they return to Nineveh, where Tobit is cured of his blindness.

<span class="mw-page-title-main">Raphael (archangel)</span> An Archangel responsible for healing in most Abrahamic religions

Raphael is an archangel first mentioned in the Book of Tobit and in 1 Enoch, both estimated to date from between the 3rd and 2nd century BCE. In later Jewish tradition, he became identified as one of the three heavenly visitors entertained by Abraham at the Oak of Mamre. He is not named in either the New Testament or the Quran, but later Christian tradition identified him with healing and as the angel who stirred waters in the Pool of Bethesda in John 5:2–4, and in Islam, where his name is Israfil, he is understood to be the unnamed angel of Quran 6:73, standing eternally with a trumpet to his lips, ready to announce the Day of Judgment. In Gnostic tradition, Raphael is represented on the Ophite Diagram.

<span class="mw-page-title-main">Michael (archangel)</span> Angel in Abrahamic religions

Michael, also called Saint Michael the Archangel, Archangel Michael and Saint Michael the Taxiarch is an archangel in Judaism, Christianity, Islam, and the Baha'i faith. The earliest surviving mentions of his name are in third- and second-century-BC Jewish works, often but not always apocalyptic, where he is the chief of the angels and archangels, and he is the guardian prince of Israel and is responsible for the care of Israel. Christianity adopted nearly all the Jewish traditions concerning him, and he is mentioned explicitly in Revelation 12:7–12, where he does battle with Satan, and in the Epistle of Jude, where the author denounces heretics by contrasting them with Michael.

<span class="mw-page-title-main">Uriel</span> Archangel in Judeo-Christian tradition

Uriel, Auriel or Oriel is the name of one of the archangels who is mentioned in the post-exilic rabbinic tradition and in certain Christian traditions. He is well known in the Russian Orthodox tradition and in folk Catholicism and recognised in the Anglican Church as the fourth archangel. He is also well known in European esoteric medieval literature. Uriel is also known as a master of knowledge and archangel of wisdom.

Sariel is an angel mainly from Judaic tradition. Other possible versions of his name are Suriel, Suriyel, Seriel, Sauriel, Saraqael, Sarakiel, Suruel, Surufel, and Souriel.

<span class="mw-page-title-main">Jerahmeel (archangel)</span> Archangel appearing in the Hebrew Bible

The Hebrew name Jerahmeel, which appears several times in the Tanakh, also appears in various forms as the name of an archangel in books of the intertestamental and early Christian periods.

<span class="mw-page-title-main">Phanuel (angel)</span> Fourth angel who stands before God in the Book of Enoch

Phanuel is the name given to the fourth angel who stands before God in the Book of Enoch, after the angels Michael, Raphael, and Gabriel. Other spellings of Phanuel include Panuel,Paniel, Peniel, Penuel, Fanuel and Feniel. As Panuel his name means "God has turned", but as Paniel his name means "The face of God".

Ramiel is a fallen Watcher (angel). He is mentioned in Chapter 7 of the apocryphal Book of Enoch as one of the 20 Watchers that sinned and rebelled against God by mating with human women, and creating offspring called Nephilim.

<span class="mw-page-title-main">Seven Archangels</span> Concept found in some works of early Jewish literature

The concept of Seven Archangels is found in some works of early Jewish literature and in Christianity. In those texts, they are referenced as the angels who serve God directly.

<span class="mw-page-title-main">Biblical apocrypha</span> Ancient books found in some editions of Bibles

The biblical apocrypha denotes the collection of apocryphal ancient books thought to have been written some time between 200 BC and AD 100. The Catholic, Eastern Orthodox and Oriental Orthodox churches include some or all of the same texts within the body of their version of the Old Testament, with Catholics terming them deuterocanonical books. Traditional 80-book Protestant Bibles include fourteen books in an intertestamental section between the Old Testament and New Testament called the Apocrypha, deeming these useful for instruction, but non-canonical. To this date, the Apocrypha are "included in the lectionaries of Anglican and Lutheran Churches". Anabaptists use the Luther Bible, which contains the Apocrypha as intertestamental books; Amish wedding ceremonies include "the retelling of the marriage of Tobias and Sarah in the Apocrypha". Moreover, the Revised Common Lectionary, in use by most mainline Protestants including Methodists and Moravians, lists readings from the Apocrypha in the liturgical calendar, although alternate Old Testament scripture lessons are provided.

<span class="mw-page-title-main">Seven Spirits of God</span> Term in the Christian Bible

In the Bible, the term Seven Spirits of God appears four times in the Book of Revelation. The meaning of this term has been interpreted in multiple ways.

The Old Testament is the first section of the two-part Christian biblical canon; the second section is the New Testament. The Old Testament includes the books of the Hebrew Bible (Tanakh) or protocanon, and in various Christian denominations also includes deuterocanonical books. Orthodox Christians, Catholics and Protestants use different canons, which differ with respect to the texts that are included in the Old Testament.

In some Judeo-Christian traditions, the Angel of the Presence / Face or Angel of his presence / face refers to an entity variously considered angelic or else identified with God himself.

Beburos is an angel mentioned in the Greek Apocalypse of Ezra whose name was revealed to Esdras as one of the nine angels who will govern "at the end of the world." The nine angels mentioned are Michael, Gabriel, Uriel, Raphael, Gabuthelon, Aker, Arphugitonos, Beburos, and Zebuleon. Beburos is not considered an archangel and is a non-canonical figure.

Raguel also known as Akrasiel, Raguil, Raquel, Rakul and Reuel, is an angel mainly of the Judaic traditions. He is considered the Angel of Justice. His name means "God shall pasture". This meaning is also related to the Hebrew word "rōʿī" (רֹעִי), meaning shepherd.

References

Notes

  1. The Book of Tobit is considered to be part of the Old Testament in the Catholic, Oriental Orthodox, Eastern Orthodox, and Persian Churches; in the Catholic Church, it is deemed one of the deuterocanonical books. In traditional Protestantism, such as the Lutheran Churches, Anglican Churches and Anabaptist Churches, the Book of Tobit is an intertestamental book, being a part of the Apocrypha. [10] [11]
  2. 2 Esdras is considered to be part of the Old Testament canon in the Ethiopian Orthodox Tewahedo Church, while in traditional Protestantism, such as the Lutheran Churches, Anglican Churches and Anabaptist Churches, 2 Esdras is an intertestamental book, being a part of the Apocrypha.

Citations

  1. Chase, Steven (2002). Angelic spirituality. p. 264. ISBN   978-0-8091-3948-4.
  2. McInerny, Ralph M. (1998). Selected writings of Thomas Aquinas. p. 841. ISBN   978-0-14-043632-7.
  3. Pseudo-Dionysius, the Areopagite (1987). Pseudo-Dionysius : the complete works. Colm Luibhéid, Paul Rorem. New York: Paulist Press. pp. 161–173. ISBN   0-8091-0383-4. OCLC   15282383.
  4. The Methodist New Connexion Magazine and Evangelical Repository, Volume XXXV., Third Series. London: William Cooke. 1867. p. 493.
  5. "Strong's Hebrew Concordance - 8269. sar".
  6. "Daniel 10:13". Sefaria.
  7. "Daniel 10:13, Westminster Leningrad Codex, Hebrew Text Analysis". Bible Hub.
  8. "Daniel 12:1". Sefaria.
  9. "Daniel 12:1, Westminster Leningrad Codex, Hebrew Text Analysis". Bible Hub.
  10. Quaker Life, Volume 11. Friends United Press. 1970. p. 141. Even though they were not placed on the same level as the canonical books, still they were useful for instruction ... These­– and others that total fourteen or fifteen altogether­- are the books known as the Apocrypha.
  11. Wesner, Erik J. (8 April 2015). "The Bible". Amish America. Retrieved 23 May 2021.
  12. 1 2 3 4 Blersch, Jeffrey (21 September 2019). "St. Michael and All Angels". Pacific Hills Lutheran Church. Archived from the original on 1 February 2023. Retrieved 4 May 2023.
  13. 1 2 Parry, Ken; Melling, David J.; Brady, Dimitri; Griffith, Sidney H.; Healey, John F. (8 November 2000). The Blackwell Dictionary of Eastern Christianity. John Wiley & Sons. p. 30. ISBN   978-0-631-18966-4.
  14. "First Enoch - Chapter XX / Chapter 20 - Book of 1 Enoch, Parallel 1912 Charles & 1883 Laurence, Pseudepigrapha Online Parallel Bible Study" . Retrieved 5 June 2023.
  15. 1 2 Boyce, Mary (1975). A History of Zoroastrianism Volume One: The Early Period. Leiden: E. J. Brill.
  16. "Encyclopædia Britannica, "amesha spenta"". Britannica.com. Retrieved 11 March 2014.
  17. Boyce, Mary (1989) [1975]. "Zend Avesta FARGARD XXII". A History of Zoroastrianism Volume One: The Early Period. Leiden: E. J. Brill. p. 199. ISBN   9004088474.
  18. "Glossary and Standardized spelling of Zoroastrian terms". avesta.org. Archived from the original on 3 March 2000. Retrieved 28 September 2021.
  19. Davidson, Baruch S. "What Are Angels?". Chabad.org. Retrieved 11 March 2014.
  20. DEATH, ANGEL OF "the "destroying angel" ("mal'ak ha-mashḥit")" Jewish Encyclopedia
  21. Ludwig Blau; Kaufmann Kohler (1908). "ANGELOLOGY". Jewish Encyclopedia. Retrieved 11 March 2014.
  22. "Judaism: The Postexilic Period", International Encyclopedia of the Social Sciences
  23. Sanhedrin 38b and Avodah Zarah 3b.
  24. Daniel 10:13
  25. Daniel 8:15–17
  26. cf. Sanhedrin 95b
  27. Kessler, Dr. Samuel J. "Above Sinai: Midrashim on the Conversations in Heaven". Sefaria.
  28. Metzger & Coogan (1993) Oxford Companion to the Bible, Oxford University Press, p. 54, ISBN   9780199743919
  29. "Souvay, Charles. "Esdras." The Catholic Encyclopedia. Vol. 5. New York: Robert Appleton Company, 1909. 5 Aug. 2013". Newadvent.org. 1 May 1909. Retrieved 11 March 2014.
  30. "Driscoll, James F. "St. Raphael." The Catholic Encyclopedia. Vol. 12. New York: Robert Appleton Company, 1911. 5 Aug. 2013". Newadvent.org. 1 June 1911. Retrieved 11 March 2014.
  31. Ann Ball, 2003 Encyclopedia of Catholic Devotions and Practices ISBN   0-87973-910-X page 123
  32. Chaplet of Saint Michael the Archangel in Latin and English, Geoffrey W. M. P. Lopes Da Silva, Domina Nostra Publishing, 2020.
  33. anaphora, Divine Liturgy of St. John Chrysostom
  34. The World of The Angels Holy Transfiguration Russian Orthodox Church, Baltimore MD
  35. 1 2 Velimirovic, Nicholai. "The Prologue from Ohrid: November 8". Western American Diocese. Archived from the original on 7 December 2008.
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Works cited

  • Boyce, Mary (1984). Textual Sources for the Study of Zoroastrianism. Manchester, UK: Manchester University Press.
  • Metzger, Bruce M.; Coogan, Michael D., eds. (1993). The Oxford Companion to the Bible . Oxford, UK: Oxford University Press. ISBN   0-19-504645-5.