Angel, stop spamming.

N YOU CANT BECAUSE uh....

ebcause...
































Ummm....
















Hi?

 

he wasn't here long enough for me to talk to him. And I have no idea what went on between him and the spamzone.

I HAVE A ****ING RIGHT TO POST, OKAY?

 

Im still waiting for mah answer Roxma. >D


Lol @ RISK

 

Like rsko said, you're abusing the rep system.

This is Cin all over again.

 

Sure, you have the right to post, but you should have the RIGHT TO REMAIN SILENT.

 

lol wut? What question? I missed an important part I just know it.

OMFG! ZOTT IS A POPO!!!

 

No spam in the spamzone?

PIME TARADOX

 

Oh, wait, you're abusing the posting system.

 

... lulz

No she isnt.

Posts dont count in the spamzone n00b

 

Angel
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This article is about the supernatural being. For other uses, see Angel (disambiguation).
The Archangel Michael by Guido Reni wears a late Roman military outfit in this 17th century depiction
The Archangel Michael by Guido Reni wears a late Roman military outfit in this 17th century depiction

An angel is a supernatural being found in many religions. In Christianity, Islam, Judaism, and Zoroastrianism, angels, as attendants or guardians to man, typically act as messengers from God.

Angelology (from Greek: aγγελος, angel, "angel"; and λόγος, logos, "study") is a branch of theology that deals with a hierarchical system of angels, messengers, celestial powers or emanations, and the study of these systems. It primarily relates to Kabbalistic Judaism and Christianity,[1] where it is one of the ten major branches of theology, albeit an often neglected one.[2]

Many secular scholars believe that Judeo-Christianity owes a great debt to Zoroastrianism in regards to the introduction of angelology and demonology, as well as the fallen angel Satan as the ultimate agent of evil, comparing him to the evil spirit Ahriman. As the Iranian Avestan and Vedic traditions and also other branches of Indo-European mythologies show, the notion of demons had existed long before.[3] [4]

Some scholars believe that Zoroastrianism had an influence on Jewish angelology,[5] and therefore modern Christian angelology, due to the appearance of elements from Zoroastrianism in Judaism following Israel's extended contact with the Persian Empire while in exile in Babylon.[6] Borrowed notions may include the introduction of Satan as the ruler over the powers of evil, in contrast to God (present mainly in Western Christian and Islamic theology);[7] comparing Satan to Angra Mainyu (also known as Ahriman) of Zoroastrian faith [citation needed], who was the arch-enemy of Ahura Mazda, the supreme Universal God of mankind.[8] Angels, some also believe, may have first been depicted as God's helpers in Zoroastrianism, and their hierarchy is comparable to modern Angelology's hierarchy.[9]
Contents
* 1 Zoroastrianism * 2 Tanakh (Hebrew Bible) o 2.1 Appearance o 2.2 Purpose * 3 Jewish views o 3.1 Maimonides and rationalism * 4 Christian views o 4.1 New Testament references o 4.2 Theological development o 4.3 Depiction in art * 5 Islamic views * 6 Latter-day Saint views * 7 Gender of angels * 8 Other religions o 8.1 Bahá'í o 8.2 Hinduism o 8.3 Thelema * 9 Development step of the soul * 10 See also * 11 References * 12 Bibliography * 13 External links [edit] Zoroastrianism Main article: Zoroastrian angelology In Zoroastrianism there are different angel-like creatures. For example, each person has a guardian angel, called Fravashi. They patronize human beings and other creatures, and also manifest God’s energy. Also, the Amesha Spentas have often been regarded as angels (they don't convey messages), but are rather emanations of Ahura Mazda ("Wise Lord", God); they appear in an abstract fashion in the religious thought of Zarathustra and then later (during the Achaemenid period of Zoroastrianism) became personalized, associated with an aspect of the divine creation (fire, plants, water...). [edit] Tanakh (Hebrew Bible) Jacob Wrestling with the Angel. Gustave Doré, 1855 Jacob Wrestling with the Angel. Gustave Doré, 1855 The Biblical name for angel, מלאך ("mal'ach"), obtained the further signification of "angel" only through the addition of God's name, as "angel of the Lord," or "angel of God" (Zechariah 12:8). Other appellations are "Sons of God", (Genesis 6:4; Job 1:6 [R. V. v. 1]) and "the Holy Ones" (Psalm 89:6-8). According to Jewish interpretation, 'Elohim is almost entirely reserved for the one true God; but at times 'Elohim (powers), bnēi 'Elohim, bnēi Elim (sons of gods) were general terms for beings with great power (e.g. judges). See also: Names of God in Judaism Angels are referred to as "holy ones" Zechariah 14:5 and "watchers" Daniel 4:13. They are spoken of as the "host of heaven" Deuteronomy 17:3 or of "Adonai" Joshua 5:14. The "hosts," צבאות Tzevaot in the title Adonai Tzevaot (alternatively, Adonai Tzivo'ot), Lord of Hosts, were probably at one time identified with the angels. The identification of the "hosts" with the stars comes to the same thing; the stars were thought of as being closely connected with angels. However, God is very jealous of the distinction between Himself and angels, and consequently, the Hebrews were forbidden by Moses to worship the "host of heaven". It is probable that the "hosts" were also identified with the armies of Israel, whether this army is human, or angelic. The New Testament often speaks of "spirits," πνεύματα (Revelation 1:4). According to secular scholars, in early Hebrew thought, God appears and speaks directly to individuals (Genesis 3:8, Exodus 12:1). He also intervenes in human affairs, often acting punitively and violently (Genesis 22ff.; Exodus 4:24, 14:4; 2 Samuel 24:1: Psalm 78:31ff.) God's nature reflects the mores of nomadic people. Under the influence of Zoroastrianism and by postexilic prophets and writers , these earlier conceptions were revised to reflect a new theodicy which explained evil without directly implicating God. As the result, God became both more distant and more merciful. Angels and demons replaced him in his encounters with men, and Satan assumed his destructive powers (cf. 2 Samuel 24:1 with 1 Chronicles 21:1).[3] Prior to the emergence of monotheism in Israel the idea of an angel was the Malach Adonai, Angel of the Lord, or Malach Elohim, Angel of God. The Malach Adonai is an appearance or manifestation of God in the form of a man, and the term Malach Adonai is used interchangeably with Adonai (God). (cf. Exodus 3:2, with 3:4; Exodus 13:21 with Exodus 14:19). Those who see the Malach Adonai say they have seen God (Genesis 32:30; Judges 13:22). The Malach Adonai (or Elohim) appears to Abraham, Hagar, Moses, Gideon, etc., and leads the Israelites in the Pillar of Cloud (Exodus 3:2). The phrase Malach Adonai may have been originally a courtly circumlocution for the Divine King; but it readily became a means of avoiding anthropomorphism, and later on, when angels were classified, the Malach Adonai meant an angel of distinguished rank. The identification of the Malach Adonai with the Logos, (said by some to be the Second Person of the Trinity), is not indicated by the references in the Hebrew scriptures; but the idea of a Being partly identified with God, and yet in some sense distinct from him, illustrates a tendency of Jewish religious thought to distinguish persons within the unity of the deity. Whilst some Christians say that this foreshadows the doctrine of the Trinity, Kabbalist Jews would show how it developed into kabbalistic theological thought and imagery. Once the doctrine of monotheism was formally expressed, in the period immediately before and during the Exile (Deuteronomy 6:4-5 and Isaiah 43:10), we find angels prominent in the Book of Ezekiel. Ezekiel, as a prophet of the Exile, may have been influenced by the hierarchy of supernatural beings in the Babylonian religion, and perhaps even by the angelology of Zoroastrianism (it is not, however, certain that these doctrines of Zoroastrianism were developed at so early a date). Ezekiel 9 gives elaborate descriptions of cherubim (a class, or type of angels); and in one of his visions, he sees seven angels execute the judgment of God upon Jerusalem. As in Genesis, they are styled "men"; malach, for "angel", does not occur in Ezekiel. Somewhat later, in the visions of Zechariah, angels play a great part; they are sometimes spoken of as "men", sometimes as malach, and the Malach Adonai seems to hold a certain primacy among them Zechariah 1:11. The Satan also appears to prosecute (so to speak) the High Priest before the divine tribunal Zechariah 3:1. Similarly in the Book of Job the bnei Elohim, sons of God, appear, and amongst them, Satan (Hebrew ha-satan), again in the role of public prosecutor, the defendant being Job (Job 1, HE. Cf. 1 Chronicles 21:1). Occasional references to "angels" occur in the Psalter (Psalms 91:11, 103:20 etc.); they appear as ministers of God. Psalm 78:49 speaks of "evil angels" (Authorized Version) or "angels of evil" (Judaica Press). "Evil" here is not meant in the moral sense, but in the sense of opposition. The seven angels of Ezekiel may be compared with the seven eyes of God in Zechariah 3:9, 4:10. The latter have been connected by Ewald and others with the later doctrine of seven chief angels (Tobit 12:15; Revelation 8:2), parallel to and influenced by the Ameshaspentas (Amesha Spenta), or seven great spirits of the Persian mythology. According to the documentary hypothesis, in the Priestly Code, c. 400 BC], there is no reference to angels, apart from the possible suggestion in the plural in Genesis 1:26. During the Persian and Greek periods, the doctrine of angels underwent a great development, partly, at any rate, under foreign influences. In Daniel, c. [160 BC], 71 angels, usually spoken of as "men" or "Angel-princes", appear as guardians or champions of the individual nations, defending them as God sits in council with them over the world; grades are implied, there are "princes" and "chief" or "great princes"; and the names of some angels are known, Gabriel, Michael; the latter is pre-eminent (Daniel 8:16; Daniel 10:13, 20-21), he is the guardian of Israel's leading Kingdom of Judah. Again in Tobit a leading part is played by Raphael, "one of the seven holy angels" (Tobit 12:15). In Tobit, too, we find the idea of the demon or evil angel. In the canonical Hebrew/Aramaic scriptures, angels may inflict suffering as ministers of God; but they act as subordinates to God, and not as independent, morally evil agents. The statement (Job 4:18) that God "charged his angels with folly" applies to all angels. In Daniel, the princes, or guardian angels, of the heathen nations oppose Michael, the guardian angel of Judah. But in Tobit, we find Asmodeus the evil demon, τὸ πονηρὸν δαιμόνιον, who strangles Sarah's husbands, and also a general reference to "a devil or evil spirit", πνεῦμα (Tobit 3:8, 17; 6:7). The Fall of the Angels is not properly a scriptural doctrine, though it is based on Genesis 6:2, as interpreted by the Book of Enoch, although there is no evidence that the bnē Elohim of that chapter are angels or superhuman beings, the only such assumption being made on the use of the Hebrew 'Elohim' . [edit] Appearance Gothic revival angel in a cemetery in Metairie, Louisiana. Gothic revival angel in a cemetery in Metairie, Louisiana. In the Hebrew Bible, angels often appear to people in the shape of humans of extraordinary beauty, and often are not immediately recognized as angels (Genesis 18:2, Genesis 19:5; Judges 6:17, Judges 8:6; 2 Samuel 29:9). Some fly through the air, some become invisible, sacrifices touched by some are consumed by fire, and some may disappear in sacrificial fire. Angels, or the Angel, appeared in the flames of the thorn bush (Genesis 16:13; Judges 6:21-22; 2 Kings 2:11; Exodus 3:2). They are described as pure and bright as Heaven; consequently, they are said to be formed of fire, and encompassed by light, as the Psalmist said (Psalm 104:4): "He makes winds His messengers, burning fire His ministers." Some verses in the Apocrypha/Deuterocanonical works depict angels wearing blue or red robes but no such reference occurs in the Protestant books. Though superhuman, angels can assume human form; this is the earliest conception. Gradually, and especially in post-Biblical times, angels came to be imagined in a form corresponding to the nature of the mission to be fulfilled—generally, however, the human form. Angels can be depicted bearing drawn swords or other weapons in their hands—one carries an ink-horn by his side—and ride on horses (Numbers 22:23, Joshua 5:13, Ezekiel 9;2, Zechariah 1:8 et seq.). A terrible angel mentioned in 1 Chronicles 21:16,30, as standing "between the earth and the heaven, having a drawn sword in his hand". In the Book of Daniel, reference is made to an angel "clothed in linen, whose loins were girded with fine gold of Uphaz: his body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in color to polished brass, and the voice of his words like the voice of a multitude" (Daniel 10:5-6). This imagery is very similar to a description in the book of Revelation. Angels are thought by many to possess wings. This has arisen from references to their ability to fly (Daniel 9:21). In fact, they are never described in the Bible as having wings. However, both cherubim and seraphim are depicted with wings in the Bible, and they are both traditionally associated within both the Jewish and Christian hierarchy of angels. Angels are only depicted in Christian, Jewish and Zoroastrian art from the times of the Roman emperor Constance.[citation needed] They are commonly depicted with halos. Detail of angel from nativity windows at Trinity Church, Boston, designed by Edward Burne-Jones and executed by William Morris, 1882 Detail of angel from nativity windows at Trinity Church, Boston, designed by Edward Burne-Jones and executed by William Morris, 1882 In Christian iconography, the use of wings is a convention used to denote the figure as a spirit. Depictions of angels in Christian art as winged human forms, unlike classical pagan depictions of the major deities, follow the iconic conventions of lesser winged gods, such as Eos, Eros, Thanatos and Nike. Angels are portrayed as powerful and dreadful, endowed with wisdom and with knowledge of all earthly events, correct in their judgment, holy, but not infallible: they strive against each other, and God has to make peace between them. When their duties are not punitive, angels are beneficent to man (Psalms 103:20, 78:25; 2 Samuel 14:17,20, 19:28; Zechariah 14:5; Job 4:18, 25:2). The number of angels is enormous. Jacob meets a host of angels; Joshua sees the "captain of the host of the Lord"; God sits on His throne, "all the host of heaven standing by Him on His right hand and on his left"; the sons of God come "to present themselves before the Lord" (Genesis 32:2; Joshua 5:14-15; 1 Kings 22:19; Job 1:6, 2:1; Psalm 89:6; Job 33:23). The general conception is the one of Job 25:3: "Is there any number of his armies?" In the Book of Revelation, the number is "a thousand thousands, and many tens of thousands". Though the older writings usually mention one angel of the Lord, embassies to men as a rule comprised several messengers. The inference, however, is not to be drawn that God Himself or one particular angel was designated: the expression was given simply to God's power to accomplish through but one angel any deed, however wonderful. Angels are referred to in connection with their special missions as, for instance, the "angel which hath redeemed" (Genesis 48:16); "an interpreter" (Job 33:23);"the angel that destroyed" (2 Samuel 24:16); "messenger of the covenant" (Malachi 3:1); "angel of his presence" (Isaiah 43:9); and "a band of angels of evil" (Psalm 78:49).[10] When, however, the heavenly host is regarded in its most comprehensive aspect, a distinction may be made between cherubim, seraphim, chayot ("living creatures"), Ofanim ("wheels"), and Arelim (another name for Thrones). God is described as riding on the cherubim and as "the Lord of hosts, who dwelleth between the cherubim"; while the latter guard the way of the Tree of Life (1 Samuel, Psalm 80:2, Genesis 3:24). The seraphim are described by Isaiah 6:2) as having six wings; and Ezekiel describes the ḥayyot (Ezekiel 1:5 et seq.) and ofanim as heavenly beings who carry God's throne. In post-Biblical times, the heavenly hosts became more highly organized (possibly as early as Zecharaiah 3:9, 4:10; certainly in Daniel), and there came to be various kinds of angels; some even being provided with names, as will be shown below. [edit] Purpose In the Bible, angels are a medium of God's power; they exist to execute God's will. Angels reveal themselves to individuals as well as to the whole nation, to announce events, either bad or good, affecting humans. Angels foretold to Abraham the birth of Isaac, to Manoah the birth of Samson, and to Abraham the destruction of Sodom. Guardian angels were mentioned, but not, as was later the case, as guardian spirits of individuals and nations. God sent an angel to protect the Hebrew people after their exodus from Egypt, to lead them to the promised land, and to destroy the hostile tribes in their way (Exodus 23:20, Numbers 20:16). In Judges 2:1 an angel of the Lord—unless here and in the preceding instances (compare Isaiah 42:19, Hagai 1:13, Malachi 3:1), a human messenger of God is meant—addressed the whole people, swearing to bring them to the promised land. An angel brought Elijah meat and drink (1 Kings 19:5); and as God watched over Jacob, so is every pious person protected by an angel, who cares for him in all his ways (Psalm 34:7, HE). There are militant angels, one of whom smites in one night the whole Assyrian army of 185,000 men (2 Kings 19:35); messengers go forth from God "in ships to make the careless Ethiopians afraid" (Ezekiel 30:9; the enemy is scattered before the angel like chaff (Psalm 35:5-6). A Christian putto; angel from the Melbourne General Cemetery A Christian putto; angel from the Melbourne General Cemetery Avenging angels are mentioned, such as the one in 2 Samuel 24:15, who annihilates thousands. It would seem that the pestilence was personified, and that the "evil angels" mentioned in Psalm 78:49 are to be regarded as personifications of this kind. "Evil" is here to be taken in the causative sense, as "producing evil"; for, as stated above, angels are generally considered to be by nature beneficent to man. They glorify God, whence the term "glorifying angels" comes (Psalms 29:1, HE, HE; compare Isaiah 6:2 et seq.). They constitute God's heavenly court, sitting in council with him (1 Kings 22:19; Job 1:6, 2:1); hence they are called His "council of the holy ones" (Psalm 89:7, R.V.; A.V.: "assembly of the saints"). They accompany God as his attendants, when he appears to man (Deuteronomy 33:2; Job 38:7). This conception was developed after the Exile; and in the Book of Zechariah, angels of various shapes are delegated "to walk to and fro through the earth" in order to find out and report what happens (Zechariah 6:7). In the prophetic books, angels appear as representatives of the prophetic spirit, and bring to the prophets God's word. Thus the prophet Haggai was called God's messenger (angel); and it is known that "Malachi" is not a real name, but means "messenger" or "angel". In 1 Kings 13:18, an angel brought the divine word to the prophet. In some places, it is implied that angels existed before the physical creation (Genesis 1:26; Job 38:7). The earlier Biblical writings did not speculate about them; simply regarding them, in their relations to man, as God's agents. Consequently, they did not individualize or denominate them; and in Judges 13:18 HE, and Genesis 32:70, the angels, when questioned, refuse to give their names. In Daniel, however, there occur the names Michael and Gabriel. Michael is Israel's representative in Heaven, where other nations—the Persians, for instance—were also represented by angelic princes. More than three hundred years before the Book of Daniel was written, Zechariah graded the angels according to their rank, but did not name them. The notion of the seven eyes (Zechariah 3:45, HE) may have been affected by the representation of the seven archangels and also possibly by the seven Amesha Spenta of Zoroastrianism (compare Ezekiel 9:2). [edit] Jewish views Biblical books present angels as heavenly beings created by God, who are endowed with free will. [citation needed] The archangels named in post-exile Judaism are Gabriel, Michael, Raphael, Uriel, Raguel, Sariel, and Jerahmeel. Gabriel and Michael are mentioned in the book of Daniel, Raphael in the Book of Tobit (from the Protestant Apocrypha or Catholic and Orthodox Deuterocanon) and the remaining four in the book of Enoch from the Old Testament Pseudepigrapha (considered canonical by the Ethiopian Orthodox). [edit] Maimonides and rationalism In the Middle Ages, some Jews presented a rationalist view of angels that is accepted by many Jews. The rationalist view of angels, as held by Maimonides, Gersonides, Samuel Ibn Tibbon, etc., states that God's actions are never mediated by a violation of the laws of nature. Rather, all such interactions are by way of angels. Even this can be highly misleading: Maimonides harshly states that the average person's understanding of the term "angel" is ignorant in the extreme. Rather, according to Maimonides, the wise man understands that what the Bible and Talmud refer to as "angels" are actually metaphors for laws of nature, or the principles by which the universe operates. This is explained in his Guide of the Perplexed II:4 and II:6, and differs from the more widespread perception of angels in the Torah. II:4 "...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 [planets] 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." II:6 "...Aristotle's doctrine that these disembodied spheres serve as the nexus between God and existence, by whose mediation the sphere are brought into motion, which is the cause of all becoming, is the express import of all the Scriptures. For you will never in Scripture find any activity done by God except through an angel. And "angel", as you know, means messenger. Thus anything which executes a command is an angel. So the motions of living beings, even those that are inarticulate, are said explicitly by Scripture to be due to angels. ...Our argument here is concerned solely with those "angels" which are disembodied intellects. For our Bible is not unaware that God governs this existence through the mediation of angels...(Maimonides then quotes discussions of angels from Genesis, Plato, and Midrash Bere**** Rabbah)...the import in all these texts is not—as a primitive mentality would suppose—to suggest any discussion or planning or seeking of advice on God's part. How could the Creator receive aid from the object of his creation? The real import of all is to proclaim that existence—including particular individuals and even the formation of the parts of animals such as they are—is brought about entirely through the mediation of angels. For all forces are angels! How blind, how perniciously blind are the naïve?! 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. For he [the naïve person] does not understand that the true majesty and power are in the bringing into being of forces which are active in a thing although they cannot be perceived by the senses. The sages of blessed memory state clearly—to those who are wise themselves—that every bodily power (not to mention forces at large in the world) is an angel and that a given power has one effect and no more. It says in Midrash Bere**** Rabbah "We are given to understand that no angel performs two missions, nor do two angels perform one mission."—which is just the case with all forces. To confirm the conclusion that individual physical and psychological forces are called "angels", there is the dictum of the sages, in a number of places, ultimately derived from Bere**** Rabbah, "Each day the Holy One creates a band of angels who sing their song before him and go their way." Midrash Bere**** Rabbah, LXXVIII. When this midrash was countered with another which suggests that angels are permanent...the answer given was that some are permanent and other perish. And this is in fact the case. Particular forces come to be and pass away in constant succession; the species of such forces, however, are stable and enduring....[Giving a few more examples of the mention of angels in rabbinic writings, Maimonides says] Thus the Sages reveal to the aware that the imaginative faculty is also called an angel; and the mind is called a cherub. How beautiful this will appear to the sophisticated mind—and how disturbing to the primitive." [edit] Christian views Raphael and Tobias, after Adam Elsheimer, c1610. The Archangel appears in nearly normal clothes; there is even the suggestion of trousers Raphael and Tobias, after Adam Elsheimer, c1610. The Archangel appears in nearly normal clothes; there is even the suggestion of trousers [edit] New Testament references 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 at the birth of Jesus, the resurrection, and 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. [edit] Theological development Angels of about 1400, in the Wilton diptych Angels of about 1400, in the Wilton diptych Since Saint Gregory and the Pseudo-Dionysian Celestial Hierarchy (5th century), Catholic theology has assumed nine ranks of Angels; Angels, Virtues, Powers, Principalities, Dominations, Throne, Cherubim, Seraphim and Archangels, endorsed by medieval scholasticism (Summa Theologica). This is not official Church doctrine or dogma, however, and in general the faithful are not required to adhere to this categorization. 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 angel 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.[citation needed] 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.[attribution needed] Because of their spiritual nature, angels possess the beatific vision of the triple Godhead. [edit] Depiction in art A Gothic angel in ivory, c1250, Louvre A Gothic angel in ivory, c1250, Louvre 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 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 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 traditional Eastern Orthodox term for angels is asomata, "bodiless [ones]"). Some descriptions of angels in the Scriptures mention wings (Isaiah 6:1-3); however, most biblical descriptions refer to them only as looking like men, or as young men. Seraphim are traditionally depicted in art as having six wings (in accordance with Isaiah 6:1-3), and Cherubim four (though the cherubim above the Ark of the Covenant are described as having two wings in 1 Kings 8:7). 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 staves 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.[11] 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. The wings represent the angels' role as messengers of God (cf. Hermes). 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, especially the alb and crossed stole. 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, though such a depiction is at odds with Christian theology. [edit] Islamic views Main article: Angels in Islam In Arabic, the language of the Qur'an, angels are called "Malaaikah"(sing: Malak), similar to the Hebrew word "mal'ach". The belief in angels is central to the religion of Islam, which articles of faith includes Belief in God, Belief in Angels, Belief in Books (Holy Scripture), Belief in Prophets and Messengers, Belief in Qiyamah (Resurrection/Doomsday) and finally Belief in Qada and Qadar (Arabic القضاء و القدر) (predestination) beginning with the belief that the Qur'an was dictated to Muhammad by the chief of all angels, the archangel Jibril (Gabriel). Angels are thus the ministers of God, as well as the agents of revelation in Islam. In Islam, angels are benevolent beings created from light and they do not possess free will. They are not able to say "no" to things God commands. Lucifer(Iblis initially in the Quran and later Shatan ), is considered a jinn in Islam. This is why he contradicted God; Jinns have free will, and angels are completely devoted to the worship of God and carry out certain functions on His command, such as recording every human being's actions, placing a soul in a newborn child, maintaining certain environmental conditions of the planet (such as nurturing vegetation and distributing the rain) and taking the soul at the time of death. Angels are described as being excessively beautiful and have different numbers of wings (for example, Gabriel is attributed as having 600 wings in his natural form) and have no gender. They can take on human form, but only in appearance. As such, angels do not eat, procreate or commit sin as humans do. According to the majority of Islamic scholars, angels are incapable of committing sin, and therefore cannot fall from grace, excluding Iblis who chose to do evil because he had free-will and is not considered as a fallen angel, but a separate entity made of fire called jinn. Scholars cite the following Quranic verse, "And when We said to the Angels; 'Prostrate yourselves unto Adam.' So they prostrated themselves except Iblis. He was one of the jinn..." (Surat Al-Kahf, 18:50). Angels, unlike the fiery nature of jinn, are beings of goodness and cannot choose to disobey God, nor do they possess the ability to do evil. The archangel Gabriel[12] is attributed with sending the message of God to all the Prophets (including the Psalms, Torah, Bible and Qur'an). Other angels include Mikail (Michael) who discharges control of vegetation and rain, Israfel who will blow the trumpet at the day of resurrection,[13] and Izrail (Azrael), the angel of death[14] (as opposed to the Christian view that Gabriel is the angel of good news). The angels Munkar and Nakir are assigned to interrogate the dead before Judgment Day,[15] Ridwan ( Arabic : رضوان), is the angel guarding the Heaven's Gate while Maalik (Arabic :مالك) guards Hell[16] (as opposed to the Christian view that Satan rules hell). A pair of angels known as Raqib and A'tid (called the Kirama Katibin (Arabic: كراما كاتبين) in the Quran) have the job of recording the daily actions of human beings, one assigned to good deeds and the other to transgressions. There are nineteen angels overseeing the punishments of hell (Surat Al-Muddaththir, 74:30).[17] There are eight massive angels that support the Throne of God (Surat Al-Haaqqa, 69:17).[18] Humans do not turn into angels upon death, rather they are physically resurrected in body and soul and judged by God on Judgment Day (and that should they end up in heaven, they are given perfect bodies). Imam `Ali explained the creation of Angels in the following words: "Then He created the openings between high skies and filled them with all classes of His angels. Some of them are in prostration and do not kneel up. Others in kneeling position and do not stand up. Some of them are in array and do not leave their position. Others are extolling God and do not get tired. The sleep of the eye or the slip of wit, or languor of the body or the effect of forgetfulness does not affect them. Among them are those who work as trusted bearers of His message, those who serve as speaking tongues for His prophets and those who carry to and fro His orders and injunctions. Among them are the protectors of His creatures and guards of the doors of the gardens of Paradise. Among them are those also whose steps are fixed on earth but their necks are protruding into the skies, their limbs are getting out on all sides, their shoulders are in accord with the columns of the Divine Throne, their eyes are downcast before it, they have spread down their wings under it and they have rendered between themselves and all else curtains of honour and screens of power. They do not think of their Creator through image, do not impute to Him attributes of the created, do not confine Him within abodes and do not point at Him through illustrations."[19] [edit] Latter-day Saint views Bern Switzerland Temple statue of the angel Moroni Bern Switzerland Temple statue of the angel Moroni Latter-day Saints view angels differently from other Christian sects and believe that God, angels, and humans are all the same type of being or species. Joseph Smith, Jr., founder of the Latter Day Saint movement (Mormonism), and several of his associates, claimed that they were visited by angels on multiple occasions and for a variety of purposes in conjunction with the restoration of the gospel of Jesus. According to the official doctrine of The Church of Jesus Christ of Latter-day Saints, (Bible Dictionary entry on "Angels"): "These are the messengers of the Lord, and are spoken of in the epistle to the Hebrews as 'ministering spirits'. We learn from latter-day revelation that there are two classes of heavenly beings who minister for the Lord: those who are spirits and those who have bodies of flesh and bone. Spirits are those beings who either have not yet obtained a body of flesh and bone (unembodied), or who have once had a mortal body and have died, and are awaiting the resurrection (disembodied). Ordinarily the word 'angel' means those ministering persons who have a body of flesh and bone, being either resurrected from the dead (reembodied), or else translated, as were Enoch, Elijah, etc. (D&C 129)." Joseph Smith, Jr. described his first angelic encounter thus (Joseph Smith History 1:31-33): "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. His hands were naked, and his arms also, a little above the wrist; so, also, were his feet naked, as were his legs, a little above the ankles. His head and neck were also bare. I could discover that he had no other clothing on but this robe, as it was open, so that I could see into his bosom. "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." People who claimed to have received a visit by an angel include Joseph Smith, Jr., and the Three Witnesses of the Book of Mormon: Oliver Cowdery, David Whitmer, and Martin Harris. Although Cowdery, Whitmer, and Harris all eventually became disaffected with Smith and left the church, none of them retracted their statement that they had seen and conversed with an angel of the Lord, and indeed, even defended their claim of angelic visitation to their deaths. Countless other Latter-day Saints, both in the early movement and modern church, claimed or have claimed to seen angels. The majority of the angelic visitations in the early Latter-day Saint Church were witnessed by Joseph Smith and Oliver Cowdery, who, prior to the establishment of the Church, both claimed to have been ministered to by the prophet-historian Moroni, the Book of Mormon prophet Nephi, John the Baptist, and the Apostles Peter, James, and John. Later, at the dedication of the Kirtland Temple, Joseph Smith and Oliver Cowdery claimed to have been visited by the Lord, and subsequently by Moses, Elias, and Elijah (see D&C 110). Latter-day Saints also believe that Michael the Archangel was Adam (the first man) when he was mortal, and Gabriel lived on the earth as Noah. [edit] Gender of angels Although most theologians in the cultures mentioned above (Latter-day Saints excepted; see above) would agree that angels are technically genderless in the normal human sense [citation needed], all references in the Jewish, Christian and other holy writings mentioned above give angels a masculine aspect; for example, angels are given tasks such as warrior, herald, guard (at the gates of Eden), wrestler (of Jacob), mover of large stones (at the tomb of Christ), which in traditional societies would all have been tasks typically performed by men. The few canonical names of angels (e.g., Michael, Gabriel and Lucifer) are recognized in most cultures as masculine names. In languages with gender markings for nouns, the word "angel" is uniformly a masculine noun, including in the original Hebrew, Koine Greek and Latin texts referred to above. In cultures where the proper name "Angel" is given to children, the name "Angel" is typically given to boys (girl's versions of the name include "Angela" and "Angelica").[20] The word "angel" in English, French, German, Spanish, and many other European languages is derived from the Latin angelus, a masculine noun. The Hebrew equivalent, Mal'ak, is also a masculine noun. However, in Turkish, the word Melek—derived from Arabic—is used as a girl's name although Melek's are considered genderless in accordance with the Islamic belief. In art, however, angels are always beautiful, which tends to mean their features are often rather feminine—even for warrior archangels, their hair is usually long, and their figures somewhat delicate. In European medieval and Renaissance paintings of the Annunciation the archangel is usually depicted as noticeably more attractive than Mary—she could not be painted in a way that might inspire lustful thoughts, whilst no such problem arose with a genderless angel. Angels in art become more sexually differentiated from the nineteenth century, after which breasts and masculine figures and haircuts appear. In modern Western culture, many angels are depicted as having female figures, facial features and names, and many New Age practitioners speak of masculine and feminine angels. A complication to the above is that the Hebrew word for foot, רגל (regel), can also be used to refer to the sexual organs (see Ezekiel 16:25 for an example). This means that Isaiah 6:2 (see the differences between the King James Version and the Contemporary English Version) indicates that angels do, in fact have externally visible sexual organs, although it is not specific as to what gender type they belong. In addition, one interpretation of the origin of the Nephilim is that they are the offspring of human women and fallen angels which would, if correct, heavily imply that these fallen angels have masculine sexual organs and they are functional at least for the purposes of reproduction. [edit] Other religions The Etruscans depicted winged beings - benevolent psychopompian personal guardians with wings- called "Vanths". Angel-like beings called Tennin and Tenshi appear in Japanese mythology. There are a number of New Age -type books describing various ordinary people's encounters with angels or angel-like beings. Occult tradition lists the seven Angels of Revelation and our Solar System as Gabriel (the Earth-Moon), Raphael (Mercury), Uriel (Venus), Michael (Sun), Samael (Mars), Zachariel (Jupiter) and Orifiel (Saturn). The Angel of the Earth is Melchizedek. [edit] Bahá'í An angel, often termed a "Maiden of Heaven", also appears in Bahá'í literature. Bahá'ís generally see her as a symbol of the holy spirit, the spirit of Bahá'u'lláh's revelation, or even as his "higher self". Bahá'u'lláh taught that his ministry began when he was visited by a Maiden of Heaven while incarcerated in a dungeon of Tehran. While always depicted as desirable and attractive, she also appears as a transcendent spiritual figure, and sexual desire is understood to be a metaphor for spiritual longing. While other angels appear in Bahá'u'lláh's works, they are generally depicted as the personification of a divine virtue, such as trustworthiness. 'Abdu'l-Bahá also defined angels as "those holy souls who have severed attachment to the earthly world, who are free from the fetters of self and passion and who have attached their hearts to the divine realm and the merciful kingdom".[21] Furthermore, he said that people can be angels in this world: "Ye are the angels, if your feet be firm, your spirits rejoiced, your secret thoughts pure, your eyes consoled, your ears opened, your breasts dilated with joy, and your souls gladdened, and if you arise to assist the Covenant, to resist dissension and to be attracted to the Effulgence!"[22] [edit] Hinduism In English, the Sanskrit word Deva is usually translated as "god" (though sometimes left as "Deva"), which certainly gives a polytheistic appearance to Hinduism. Many Hindus say that this is a poor practice, because the best word for God in Sanskrit is Ishvara (the Supreme Lord). The Devas may be better translated as angels or demigods. They are celestial beings with supernatural powers, but also weaknesses. They grant material benefits to humans upon praying and sacrificing to them, though they don't carry the message of Ishvara to the humans as in Abrahamic religions (a category of such beings also exist, called "devaduta" or "duta"). Examples of Devas are Indra and Surya. Buddhism and Jainism also use the word "deva", but in different senses. [edit] Thelema Aleister Crowley tried to teach people to attain what he called "the Knowledge and Conversation of the Holy Guardian Angel". Within the system of Thelema, the Holy Guardian Angel is representative of one’s truest divine nature. Citing Crowley, people have linked the term with the Genius of the Golden Dawn, the Augoeides of Iamblichus, the Atman of Hinduism, and the Daemon of the gnostics. According to most Thelemites, the single most important goal is to consciously connect with one’s HGA, a process termed "Knowledge and Conversation." By doing so, the magician becomes fully aware of his own True Will. For Crowley, this event was the single most important goal of any adept: It should never be forgotten for a single moment that the central and essential work of the Magician is the attainment of the Knowledge and Conversation of the Holy Guardian Angel. Once he has achieved this he must of course be left entirely in the hands of that Angel, who can be invariably and inevitably relied upon to lead him to the further great step—crossing of the Abyss and the attainment of the grade of Master of the Temple. (Magick Without Tears, Ch.83) Crowley felt that attaining Knowledge and Conversation was so important, that he staked the claim that any other magical operation was, in a sense, evil. [edit] Development step of the soul Some mystics believe that a soul grows in steps from a mineral, to a plant, then an animal, and then to a human. When the human resolves to die, a soul could become an angel. The Persian Sufi mystic poet Jalal al-Din Muhammad Rumi wrote in his poem Masnavi: I died as inanimate matter and arose a plant, I died as a plant and rose again an animal. I died as an animal and arose a man. Why then should I fear to become less by dying? I shall die once again as a man To rise an angel perfect from head to foot! Again when I suffer dissolution as an angel, I shall become what passes the conception of man! Let me then become non-existent, for non-existence Sings to me in organ tones, 'To him shall we return.' (Translation from Wikisource, Masnavi I Ma'navi, Book III, Story XVII)’’ The Christian (Swedish) writer Emanuel Swedenborg (1688-1772) wrote in his book Conjugial Love that a soul of a man and a soul of a woman who are (happily) united by marriage enter heaven and become an angel. This could be a married couple on earth or a couple that met after their earthly deaths. Occult author Samael Aun Weor makes it clear that a soul cannot evolve to become an angel through mechanical evolution — the Buddhist Wheel of Life has involution of nature as well as evolution - as such the steps would be mineral, plant, animal, human, animal, plant, mineral. To evolve to become an angel involves conscious work and voluntary suffering: marriage is treated as a sacrament, and is the means which Swedenborg was referring to. The mystics were not referring to the death of the human body, but to the "dissolution of the ego"; the psychologial death; the Buddhistic annihilation; the death of "myself"; the method of the removal of all our sins which Jesus Christ so wisely pointed out, and which was emulated by innumerable Saints. [edit] See also * Elementals * Angel of the Lord * Hierarchy of angels * Angels in art * Angelici, ancient sect that worshipped angels * Angel of death * Guardian angel * Genius (mythology) * Jinn * Metatron * Spiritism * Fallen angel * Jaina * List of angels * Valar and Maiar (Tolkien universe) * Kinnara [edit] References 1. ^ Encyclopedic Theosophical Glossary. Theosophical University Press. Retrieved on 2006-03-17. 2. ^ J. Hampton Keathley, III, Th. M.. Angelology The Doctrine of Angels. Retrieved on 2006-03-17. 3. ^ a b , volume 1, page 283. , New York (1986) ISBN 0-02-909700-2 (retrieved 18 Feb. 2007) 4. ^ "Angels in Christianity," at the Internet Encyclopedia of Religion 5. ^ Jewish Encyclopedia. "Zoroastrianism", section "Summary". Retrieved on 2006-03-15. 6. ^ Jewish Encyclopedia. "The Babylonian Captivity". Retrieved on 2006-03-15. 7. ^ International Standard Bible Encyclopedia. "Zoroastrianism", section 3 "Possible Theological Influence" and section 4, "Angelology and Demonology". Retrieved on 2006-03-15. 8. ^ Jewish Encyclopedia. "Zoroastrianism", section "The Kingdoms of Good and Evil". Retrieved on 2006-03-15. 9. ^ New Schaff-Herzog Encyclopedia of Religious Knowledge, Vol. XII: Trench - Zwingli, pages 530-531. Retrieved on 2006-03-15. 10. ^ "Evil" here does not have the sense of moral evil, but of opposition. 11. ^ Robin Cormack, "Writing in Gold, Byzantine Society and its Icons", p. 67, 1985, George Philip, London, ISBN 054001085-5 12. ^ [url]http://www.jewishencyclopedia.com/view.jsp?artid=1521&letter=A&search=malak#4378[/url] 13. ^ [url]http://www.jewishencyclopedia.com/view.jsp?artid=1521&letter=A&search=malak#4378[/url] 14. ^ [url]http://www.jewishencyclopedia.com/view.jsp?artid=1521&letter=A&search=malak#4378[/url] 15. ^ [url]http://www.jewishencyclopedia.com/view.jsp?artid=1521&letter=A&search=malak#4378[/url] 16. ^ [url]http://www.jewishencyclopedia.com/view.jsp?artid=1521&letter=A&search=malak#4378[/url] 17. ^ [url]http://www.jewishencyclopedia.com/view.jsp?artid=1521&letter=A&search=malak#4378[/url] 18. ^ [url]http://www.jewishencyclopedia.com/view.jsp?artid=1521&letter=A&search=malak#4378[/url] 19. ^ "The Creation of the Angels," excerpt from "Imam Ali's First Sermon in His Peak of Eloquence," translated by Askari Jafri, hosted at Wikisource 20. ^ In the most recent survey of children's names in the United States, "Angel" was the 32nd most popular boy's name, and the 147th most popular girl's name (see Most popular baby names in United States 2005). 21. ^ 'Abdu'l-Bahá (1976). THE SPIRITUAL ASSEMBLY. US Bahá’í Publishing Trust. Retrieved on 2007-06-24. 22. ^ 'Abdu'l-Bahá. Ye Are The Angels. bcca.org. Retrieved on 2007-06-24. [edit] Bibliography * Cheyne, James Kelly (ed.) (1899). Angel. Encyclopædia biblica. New York, Macmillan. * Driver, Samuel Rolles (Ed.) (1901) The book of Daniel. Cambridge UP. * Hastings, James (ed.) (1898). Angel. A dictionary of the Bible. New York: C. Scribner's sons. * 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. * Smith, George Adam (1898) The book of the twelve prophets, commonly called the minor. London, Hodder and Stoughton. * Bamberger, Bernard Jacob, (March 15, 2006). Fallen Angels: Soldiers of Satan's Realm. Jewish Publication Society of America. ISBN 0-8276-0797-0 * This article incorporates text from the Encyclopædia Britannica Eleventh Edition article "Angel", a publication now in the public domain. * 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. * Cruz, Joan Carroll, OCDS, 1999. Angels and Devils. TAN Books and Publishers, Inc. ISBN 0-89555-638-3 * Davidson, Gustav. A Dictionary of Angels: Including the Fallen Angels. Free Press. ISBN 0-02-907052-X * 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 * 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 * 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 * 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. * Swedenborg, Emanuel (1979). Conjugal Love. Swedenborg Foundation. ISBN 0-87785-054-2 * This article incorporates text from the Encyclopædia Britannica Eleventh Edition, a publication now in the public domain. [edit] External links The external links in this article or section may require cleanup to comply with Wikipedia's content policies. Please improve this article by removing excessive or inappropriate external links. Please remove this tag when this is done. (talk) Wikimedia Commons has media related to: angels * Angels today - site about angels * Radio 4 In Our Time - Angels * Catholic Encyclopedia entry on angels * Interesting Facts About Angels * PersianDNA Zoroastrian angels * Jewish Encyclopedia entry on angels * Angels in Islam * Christian Cyclopedia article on Angels, Good * Christian/occult-oriented A-Z guide to names of individual angels, angelic hierarchies and other reference materials * Entheomedia.org * Angelology in Think On These Things by Gary Gilley * PresentlyAngels.com Christian angelic hierarchy v • d • e First Sphere (liberated) Seraphim • Cherubim • Ophanim (Thrones/Wheels) Second Sphere (active) Thrones • Dominions • Principalities Third Sphere (active) Powers • Archangels • Angels angels are the coolest creatures in the world other than vampires. They are the most beautiful creatures in the world just like my baby. 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o_0 I'm a what, now?

 

how the **** am i abusing it?

You're the one de-repping me for NOTHING.

and yes, i'm extremely pissed atm.

 

Takes one to know one, n00b.

This situation is the equivalent to trying to persuade a stubborn man with a gun.

 

*snap snap snap* *ghetto voice* Ooooohhh!






XDDD

 

popo means police. *slowly unzips pants*

 

By the way, I still haven't done anything yet. No, I haven't de-repped Angel yet.

 

To bloody right lol

 

ChOoSe WiSeLy!1!!1!11!


:3

 

Well I'm not familiar with SG-A. Hmmmmm? I would hafta say. BOTH!!!

 

Angel, firstly calm down, there is no need to get pissed off.

Secondly please try to understand that it's not that anyone is saying you cannot post/spam/whatever but there is a difference between posting and going crazy with it.

Thirdly, de-repping happens, heck I've been de-repped enough times to know it's not the end of the world, and I have been neg-repped for less things than spam, no doubt you will get the points back just from people plus-repping you from seeing you get so wound up about it.


Swearing and yelling is the point when all arguments are lost. Please calm down.​