Chaplet Of St Raphael? The 92 Correct Answer

In times of emotional, mental, or physical distress, it’s easy to feel hopeless and believe that things will never get better. At times, breaking free from these spiraling thoughts can be a confusing and difficult process. But it is important to remember that you are not alone and that there are steps you can take to heal and find peace and strength again. One way to approach this process is to read or speak aloud a healing prayer. Whether the obstacle you face involves your health, work, family, relationship, or something else, prayer can bring comfort during the healing process.

Reading or reciting these prayers for yourself or a loved one will not be the solution to the problem you are currently facing. You may need to take other routes, e.g. B. Talk to a professional to solve the underlying problem. Recovery looks different for everyone, but healing prayers can bring comfort at a time when you need it most. The Covid-19 pandemic is an ongoing emergency that has impacted the mental and emotional well-being of most people, particularly when it comes to grief, loss and pain. Turning to these healing words can be empowering and help alleviate some of the loneliness and isolation that many have felt (and continue to feel) during the pandemic.

If you have a friend or family member going through an emergency, you can share these healing prayers with them as well. Keeping them in your thoughts and prayers can bring them peace, just as reading healing prayers can give you strength.

Find more strength, peace, and hope every day with WD’s Everyday Inspiration Bible Verse Cards—a portable box of inspiration that keeps the encouragement you need close at hand.

Holy Archangel Raphael is the patron saint of healing. In Hebrew, his name literally means “God heals.” We find Raphael in the Old Testament Book of Tobit where he is revealed as a healer of mind, body and soul. We can ask His mighty intercession in our own daily lives.

Glorious Archangel St. Raphael,

Great Prince of the Court of Heaven, you are renowned for your gifts of wisdom and grace.

You are a guide to those on the journey and a comforter to those in distress.

In my hurt, I ask you to help me in all my needs and guide me on my journey to recovery.

Because you are the “medicine of God,” I humbly pray that you will heal the diseases afflicting my body in His name.

I especially ask for the boon of healing (insert injury here) and the blessing of a speedy return to my team.

Grant that I may grow both mentally and physically as I heal,

That I recognize the grace of God and see this hurt as a hidden blessing.

I ask your intercession to the Lord our God, from whom all good things come.

Amen.

Taken from the traditional prayer to Saint Raphael

We are broken people. Our nature, wounded by original sin, has left us with a fragility that can only be strengthened, tempered, and strengthened by Christ and the blood He shed for us.

“We are so fragile,” a Catholic sociology professor once said during a class I was taking. “We are like alabaster jars.”

wounds vary. degree, severity, duration.

Wounds that are not healed or treated are transferred. It is one of the greatest tragedies in life, especially for families.

We should remember that no man is an island unto himself. Our lives are interwoven, they are linked through countless interactions. Nobody lives alone. Nobody sins alone. No one is saved alone. The lives of others constantly overflow into mine: in what I think, say, do and achieve. And vice versa, my life spills over into that of others: for better or for worse. Pope Benedict XVI, Spe Salvi

Some of our wounds are internal: mental or spiritual or emotional. Some are physical: illness or disabilities.

Sometimes we have physical ailments so severe that they have wounded us internally.

Some inner sufferings are so great that they damage our physical health.

We can bring all these wounds to prayer. God is the divine Physician who will grant us the graces of healing we need.

Here are three novenas for healing. One is for physical healing, one for addiction healing, and one for mental healing.

You can pray them for the traditional nine days (the word “novena” comes from a Latin word meaning “nine”) or you can make them “eternal” and pray them daily.

By His abundant grace, may God grant you the healing you desire.

Novena for physical healing to Our Lady of Lourdes

O Immaculate Virgin, Mother of Mercy, Health of the sick, Refuge of sinners, Comforter of the afflicted, You know my needs, my needs, my sufferings: look upon me with mercy. By appearing in the Lourdes Grotto, you rejoiced in making it a privileged sanctuary from which to bestow your favors: and many sufferers have already obtained healing for their physical and mental ailments. It is therefore with full confidence that we come to invoke your motherly intercession. We pray especially for those in need of physical healing. [Remember in silence all those in need of physical healing and those who have entrusted themselves to this novena] Enter, O most blessed Mother, for all who wait and hope for the healing of their bodies. Enter, O Mother of Consolation, for all who shall receive the healing of acceptance and the grace of the final journey. Enter, O Mother of Hope, for all who await the healing promised in the Lord’s Resurrection.

Novena for healing addiction according to St. Maximilian Kolbe

O St. Maximilian Kolbe, faithful follower of St. Francis, aflame with the love of God, you have dedicated your life to the practice of virtue and apostolic works. Look down on us who faithfully entrust ourselves to your intercession. By consecrating yourself to Mary Immaculate, you inspired countless souls to holy living and various forms of apostolate to do good to others and spread the kingdom of God. Through our life and work, grant us the grace to draw many souls to Christ. In your close alignment with our divine Redeemer, you reached such an intense level of love that you sacrificed your life to save a fellow prisoner. Pray to God that, aflame with such fervent charity, by our living faith and apostolic works, we might merit and witness to others of Christ, with you, in the blessed vision of God, Saint Maximilian Maria Kolbe, your life of love and labor for Immersing souls was sacrificed amidst the horrors of a concentration camp and brought to an end by an injection of a deadly drug. Look with compassion on all those now caught up in drug, alcohol and other harmful behaviors whom we now commend to your mighty intercession: [Silently remember all who need healing from addiction and those who entrusted to her the novena] Dear St. Maximilian, Priest of God, ask Christ for mercy for all who are caught in the bondage of any addiction. Pious Servant of the Immaculate Mother of God, ask her to crush with her heel the demons of addiction that afflict our brothers and sisters. Beg us the grace never to hold back our love and understanding, not to fail in steadfast prayer that the enslaving bonds of addiction will be broken and that all we pray for will be restored to full health and freedom.

Novena for Spiritual Healing at St. Dymphna

Good Saint Dymphna, great miracle worker in all afflictions of spirit and body, we humbly invoke your mighty intercession with Jesus through Mary, the health of the sick. O dear Martyr of Purity, Patroness of those suffering from nervous and mental ailments, Beloved Child of Jesus and Mary, intercede for all those suffering from depression, mental illness, neurological disorders and Alzheimer’s disease, especially those whom we call Yours Entrusting intercession : [Silently thinking of all those who need to be healed of these ailments and of those who have entrusted themselves to this novena] We turn to you, dear Virgin Martyr, trusting in your strength with God and in your availability thy hands to take over our cause. We do hope that through your kind intercession He will restore lost serenity and peace of mind. May he speak to our hearts and assure us, “My peace I give you. Do not let your hearts tremble and do not be afraid.” Pray for us, dear St. Dymphna, that all those who are suffering from emotional turmoil may find serenity and personal peace again.

Gratitude for Answered Prayer

How have the saints – and especially Our Lady – helped you through their intercession?

Are there certain devotions and novenas that have influenced your life?

Sharing such stories and experiences can be a source of encouragement to those who are suffering and need hope.

If you’re ready to share, we’d love to hear from you in the comments below.

May all answered prayers prosper to God’s glory.

Concept found in some works of early Jewish literature

The concept of the seven archangels is found in some works of early Jewish literature. In these texts they are referred to as the angels who serve God directly.

Bible [edit]

The term archangel itself is found neither in the Hebrew Bible nor in the Christian Old Testament, and in the Greek New Testament the term archangel occurs only in 1 Thessalonians 4:16 and Jude 1:9, where it is used for Michael, the called “one of the chief princes” and “the great prince” at Daniel 10:12. In the Septuagint this is rendered “the great angel.”[1]

The idea of ​​seven archangels is most clearly expressed in the deuterocanonical Book of Tobit, when Raphael reveals himself and declares, “I am Raphael, one of the seven angels standing in the glorious presence of the Lord, ready to minister to him.” (Tobit 12:15) The other two angels mentioned by name in the Bible are Archangel Michael and Angel Gabriel. The four names of other archangels come from tradition.

1 Enoch[ edit ]

One such tradition of archangels dates back to the 3rd century BCE Biblical Apocrypha of the Old Testament, the Book of the Keepers. This narrative is linked to the Book of Giants, which also refers to the great archangels [5] [6] and was included in the scriptural canon of the Ethiopian Orthodox Tewahedo Church. Although widely used in the Jewish and early Christian apostolic traditions and the early Christian Fathers, the Book of Enoch gradually lost its academic and religious status and by the seventh century was rejected by the canonical writings of all other Christian denominations, a forbidden and unknown work. The various surviving oral traditions reported many different lists of archangels.

The names entered Jewish tradition during the Babylonian Captivity (605 BC). Babylonian folklore and cosmology,[7] an early Mesopotamian belief under the dualistic influence of Zoroastrianism, focused on anthropomorphic and zoomorphic depictions of stars, planets, and constellations, including the Four Sons of the Heavenly Father, the winged Sun, throne of wisdom, carried . First the prophet Daniel, then authors such as Ezekiel, Hebrewed this mythology by identifying the Babylonian constellations with abstract forms believed to be “sons of the gods,” angels of the Lord of Israel, and heavenly beast cherubim. The 2nd B.C. Book of Parables and phanuel.

The Book of the Watchers (chap. IX) lists the angels who intervened on behalf of mankind in antediluvian times against the rogue spirits called “Watchers”: Michael, Gabriel, Raphael, and Uriel.

Christian traditions[edit]

The earliest specific Christian references are from the late 5th to early 6th centuries: Pseudo-Dionysius gives them as Michael, Gabriel, Raphael, Uriel, Camael, Jophiel and Zadkiel.[8] In most Protestant Christian oral traditions, only Michael and Gabriel are referred to as “archangels”, reflecting the most prevalent Muslim view, while Roman Rite Catholic Christian traditions also include Raphael to complete a group of three. However, through its Byzantine tradition, the Catholic Church recognizes a total of seven Archangels, sometimes named, sometimes unnamed, other than the three above.

Lists of characters referred to as “angels” also exist in smaller religious traditions, usually viewed as occult or superstitious. A reference to seven archangels appeared in an 8th- or 9th-century talisman attributed to Auriolus, a “servant of God” in northwestern Spain. He directs a prayer to “all the patriarchs Michael, Gabriel, Cecitiel, Uriel, Raphael, Ananiel, Marmoniel.”[9]

Archangels in Current Church Traditions

In the Catholic Church, three archangels are mentioned by name in the canon of scriptures: Michael, Gabriel, and Raphael. Raphael appears in the Deuterocanonical Book of Tobit, where he is described as “one of the seven angels standing ready and entering before the glory of the Lord of spirits,”[10] a phrase recalled at Revelation 8:2–6.

Some Eastern Orthodox Churches, exemplified in the Orthodox Slavic Bible (Ostrog Bible, Elizabeth Bible and later consequently the Russian Synod Bible), also recognize as authoritative 2 Esdras in which Uriel is mentioned.

The Eastern Orthodox Church and the Eastern Catholic Churches of the Byzantine tradition venerate seven archangels and sometimes an eighth. Michael, Gabriel, Raphael, Uriel, Selaphiel (Salathiel), Jegudiel (Jehudiel), Barachiel and the eighth, Jerahmeel (Jeremiel) (The Synaxis of the Chief of the Heavenly Host, Archangel Michael and the Other Heavenly Disembodied Powers: Feast Day: November 8th ).[11] The Melkite Catholic Church also worships the Archangel Raguel.

Besides Uriel, the Book of Enoch, which is not considered canonical by any of these Christian churches (chapter 20), mentions Raguel, Saraqâêl, and Remiel, while other apocryphal sources give the names Izidkiel, Hanael, and Kepharel instead.[12]

In the Ethiopian Orthodox tradition, the seven archangels are referred to as Michael, Gabriel, Raphael, Uriel, Raguel, Phanuel and Sachiel. In the Coptic Orthodox tradition, the seven Archangels are referred to as Michael, Gabriel, Raphael, Suriel, Zadkiel, Sarathiel, and Ananiel.[13][14][15]

In Anglican and Episcopal tradition there are three or four archangels in the calendar for September 29, the feast of Saint Michael and all the Angels (also called Michaelmas), namely Michael, Gabriel and Raphael[16] and often Uriel as well.[ 17 ][18][19][20][21]

Other traditions[ edit ]

Although Ramiel is described in the Book of Enoch as one of the leaders of the 200 Grigori, the fallen angels, the leader is identified as Semjaza. Other names derived from Pseudepigrapha and recognized by Eastern Orthodox and Oriental Orthodox Churches are Selaphiel, Jegudiel, and Raguel.

In Ismailism there are seven cherubim, comparable to the seven archangels who are commanded to bow down to Qadar, of which Iblis refuses.[22]

In Yazidism there are seven archangels named Jabra’il, Mika’il, Rafa’il (Israfil), Dadra’il, Azrail and Shamkil (Shemna’il) and Azazil, who are emanations of God entrusted with the care of creation .[23]

Seven angels or archangels correspond to the days of the week: Michael (Sunday), Gabriel (Monday), Uriel (Tuesday), Raphael (Wednesday), Selaphiel (Thursday), Raguel or Jegudiel (Friday), and Barachiel (Saturday).[citation needed]

Various occult systems associate each archangel with one of the traditional “seven luminaries” (classical planets visible to the naked eye): Sun, Moon, Mercury, Venus, Mars, Jupiter, and Saturn;[24] but there is disagreement as to which archangel which body corresponds.

According to Rudolf Steiner, four archangels rule the seasons: Spring is Raphael, Summer is Uriel, Autumn is Michael, and Winter is Gabriel.[25]

In the early Gnostic text On the Origin of the World, the aeon called Sophia sends seven archangels to rescue the Archon Sabaoth and take him to the eighth heaven.[26]

Gallery [ edit ]

See also[edit]

Notes and references[edit]

Angel (Judaism; Christianity)

The angel Jophiel (Hebrew יוֹפִיאֵל Yōp̄īʾēl, “God is my beauty [alternatively: beauty of God], “divine beauty”), also called Iophiel, Iofiel, Jofiel, Yofiel, Youfiel, Zophiel ( צֹפִיאֵל‎ Ṣōp̄īʾēl, “spy of God”, “Guardian of God”) and Zuriel ( צוּרִיאֵל Ṣūrīʾēl, “my rock is God”), is a non-canonical archangel of wisdom, understanding, and discernment. She is listed as one of the seven archangels in the Pseudo-Dionysian teachings. Due Because of the association with beauty, Jophiel is one of the few angels sometimes depicted as female, however, angels have no canonical gender and are most commonly referred to with masculine pronouns.

In religious and magical lore[ edit ]

According to the pseudopigraphic revelation Moses is another name for Jophiel Dina. Jophiel/Dina is described as an angel of the seventh heaven, a Kabbalistic guardian of the Torah (and wisdom itself) who taught souls 70 languages ​​at the dawn of creation.[3] The Zohar lists him as a Great Angel Chief responsible for 53 legions overseeing Torah readings on the Sabbath.[4] Jophiel is said to be a companion of the angel Metatron.[2]

C. E. Clement, in her book Angels in Art, names Jophiel the teacher of Ham, Japheth, and Shem.[2] Heinrich Cornelius Agrippa[5] and Thomas Rudd also name Jophiel as the teacher of Shem.[6]

In Anglican and Episcopal traditions, Jophiel is recognized as an archangel. She is often depicted in iconography with a flaming sword,[Note 1] such as the stained glass in St Michael’s Church, Brighton, St Peter and St John’s Church, Kirkley,[7] Holy Trinity Church, Coventry[ 8] and a mural in St. John’s Episcopal Church in Memphis, Tennessee.[9]

Jophiel is an archangel of Kabbalah (although some systems put Raziel in his place) and in several lists, including that of the early medieval theologian Pseudo-Dionysus.[10] The Calendarium Naturale Magicum Perpetuum lists Jophiel as the angel of the Sephira Chokhmah,[11] as does the Key of Solomon variant The Veritable Clavicles of Solomon[12] and the Sixth and Seventh Books of Moses,[13] both the latter from works derived from the Calendarium.[14] Agrippa assigns Jophiel to Saturn, while Paracelsus assigns him to Jupiter.[2] Rudd attributes the Zodiac to Jophiel[15] along with the Sephira Binah instead of Zaphkiel.[16] Athanasius Kircher calls Jophiel Angelus pulchritudinis, “angel of beauty”.[17] According to Robert Ambelain, Jophiel is responsible for the cherubim, specifically the Shemhamphorash angels Haziel, Aladiah, Lauviah, Hahaiah, Iezalel, Mehahel, Hariel, and Hakamiah.[18]

In the literature[edit]

Angels of Love and Light describes her as “the archangel of paradise and the patron saint of artists and enlightenment. She teaches the outer consciousness the power of light within itself. She is also described as “the yellow ray of wisdom, enlightenment and permanence”. ., and lists her Archeia, as Christine also says

She awakens feelings through radiance of enlightenment and in pursuit of spiritual things. It helps absorb information, study for and pass exams, dissolve ignorance, pride and narrow-mindedness, and expose wrongdoing in governments and corporations. Jophiel helps fight pollution, clean up our planet and bring the gift of beauty to humanity. She also provides inspiration for artistic and intellectual thinking by helping with artistic projects and seeing the beautiful things around us.

John Milton mentions in his poem Paradise Lost that Zophiel is “the swiftest wing of cherubim” (Paradise Lost VI, 535).

Zophiel is the subject of a poem by Maria Gowen Brooks.

Gallery [ edit ]

See also[edit]

Yufin-Yufafin in Mandaeism

Notes [edit]

^ The flaming sword is also an attribute of Archangel Uriel in general, but he is more commonly depicted in Anglican iconography with a book (scroll) or sun disk.

References[edit]

Further Reading[edit]

Enter the characters you see below

Sorry, we just need to make sure you’re not a robot. For best results please make sure your browser accepts cookies.

This article is about fallen angels in Abrahamic religions. For other uses, see Fallen angel (disambiguation)

“Fall of Angels” redirects here. For the story of Leland Exton Modesitt Jr. see L. E. Modesitt Jr. Bibliography

In the Abrahamic religions, angels were expelled from heaven

In the Abrahamic religions, fallen angels are angels cast out of heaven. The literal term “fallen angel” does not appear in the Bible or other Abrahamic writings, but is used to describe angels cast out of heaven[1] or angels who have sinned. Such angels often tempt people to sin.

The idea of ​​fallen angels derived from the Book of Enoch, a Jewish pseudopigrapha, or the assumption that the “sons of God” (בני האלוהים) mentioned at Genesis 6:1–4 are angels. In the period just prior to the writing of the New Testament, some sects of Judaism, as well as many Christian Church Fathers, identified the same “sons of God” as fallen angels. During the late Second Temple period, the biblical giants were sometimes viewed as the monstrous offspring of fallen angels and human women. In such accounts, God sends the Great Deluge to cleanse the world of these creatures; Their bodies are destroyed, but their peculiar souls survive and then roam the earth as demons. Rabbinic Judaism and Christian authorities after the third century rejected the Enochian writings and the idea of ​​an illegal union between angels and women that produced giants. Christian theology points out that the sins of fallen angels happened before the beginning of human history. Accordingly, fallen angels were identified with those led by Lucifer in rebellion against God, also equated with demons.

Evidence for the belief in fallen angels among Muslims can be traced to reports attributed to some of Muhammad’s companions, such as Ibn Abbas (619–687) and Abdullah ibn Masud (594–653).[2] On the other hand, some Islamic scholars opposed the belief in fallen angels by emphasizing the piety of angels, which is supported by verses of the Qur’an such as 16:49 and 66:6, although none of these verses declare angels immune from sin. [3 ] One of the first opponents of the concept of fallen angels was the early and influential Islamic ascetic Hasan of Basra (642–728). To support the doctrine of the infallible angels, he pointed to verses that emphasized angelic piety, while at the same time reinterpreting verses that might imply acknowledgment of fallen angels. For this reason he read the term mala’ikah (angels) in relation to Harut and Marut, two possible fallen angels mentioned in 2:102, as malikayn (kings) instead of malā’ikah (angels) and put them as ordinary people and advocated the belief that Iblis was a jinn and had never been an angel before. The precise degree of angelic fallibility is not clear even among scholars who accept fallen angels; According to a popular claim, impeccability applies only to messengers among angels, or as long as they remain angels.[5]

Academics have debated whether or not the Qur’anic jinn are identical to the biblical fallen angels. Although the different types of spirits in the Qur’an are sometimes difficult to distinguish, in Islamic traditions the jinn seem to differ in their main characteristics from fallen angels.[1][a]

Second Temple period[edit]

The concept of fallen angels is derived primarily from works dating to the Second Temple period, between 530 B.C. and AD 70 are dated: in the Book of Enoch, the Book of Jubilees, and the Book of Giants of Qumran; and perhaps in Genesis 6:1-4.[7] A reference to heavenly beings called “watchers” comes from Daniel 4, where there are three mentions, twice in the singular (vv. 13, 23), once in the plural (vs. 17), of “watchmen, saints.” . The ancient Greek word for observer is ἐγρήγοροι (egrḗgoroi, plural of egrḗgoros), literally translated as “awake”.[8] Some scholars consider it most likely that the Jewish tradition of the fallen angels predates the composition of Gen 6:1–4, even in written form. [9] [10] [b] In the book of Enoch these watchmen “fell”. after falling in love with human women. The Second Book of Enoch (Slavic Enoch) refers to the same beings as the (First) Book of Enoch, now called Grigori in the Greek transcription.[12] Compared to the other books of Enoch, fallen angels play a less prominent role in 3 Enoch. 3 Enoch mentions only three fallen angels named Azazel, Azza, and Uzza. Similar to the first book of Enoch, they taught witchcraft on earth and caused corruption.[13] Unlike the first book of Enoch, the reason for their fall is not mentioned, and according to 3 Enoch 4.6 they also later appear in heaven protesting the presence of Enoch.

1 Enoch[ edit ]

Chester Beatty XII, Greek manuscript of the Book of Enoch, 4th century Greek manuscript of the Book of Enoch, 4th century

According to 1 Enoch 7.2, the Watchers fall in love with human women[14] and have sexual intercourse with them. The offspring of these unions and the knowledge they gave corrupt people and the earth (1 Enoch 10:11-12).[14] Prominent among these angels are Shemyaza, their leader, and Azazel. Like many other fallen angels mentioned in 1 Enoch 8:1-9, Azazel initiates men into “forbidden arts,” and it is Azazel who is rebuked by Enoch himself for illicit instruction, as stated in 1 Enoch 13:1.[15 ] According to 1 Enoch 10:6, as punishment, God sent the archangel Raphael to chain Azazel in the wilderness of Dudael. Also, Azazel is blamed for Earth’s corruption:

1 Enoch 10:12: “The whole earth has been corrupted by the effects of the teaching of Azazyel. Therefore attribute the whole crime to him.”

An etiological interpretation of 1 Enoch deals with the origin of evil. By shifting the origin of mankind’s sin and misdeeds to illicit angelic instruction, evil is ascribed to something supernatural from without. This motif in 1 Enoch differs from that of later Jewish and Christian theology; in the latter, evil is something from within.[16] According to a paradigmatic interpretation, 1 Enoch could deal with illegal marriages between priests and women. As shown at Leviticus 21:1–15, priests were forbidden to marry unclean women. Accordingly, the fallen angels in 1 Enoch are the counterpart of the priests who defile themselves by marriage. Just as the angels are expelled from heaven, the priests are excluded from their service at the altar. Unlike most other apocalyptic writings, 1 Enoch reflects a growing dissatisfaction with the priestly institutions in Jerusalem in the third century B.C. The paradigmatic interpretation corresponds to the Adamic myth regarding the origin of evil: in both cases, transcending one’s limitations inherent in one’s nature causes their fall. This is in contrast to the etiological interpretation, which implies another power in heaven besides God. The latter solution therefore fits ill with monotheistic thinking.[17] Otherwise, the introduction to illicit knowledge might reflect a rejection of the alien Hellenistic culture. Accordingly, the fallen angels represent creatures of Greek mythology, which introduced forbidden arts used by Hellenistic kings and generals, leading to the oppression of the Jews.[18]

2 Enoch[ edit ]

The concept of fallen angels is also found in the Second Book of Enoch. It tells of Enoch’s ascension through the layers of heaven. On his journey he encounters fallen angels imprisoned in the second heaven. At first he decides to pray for them, but refuses as he would not be worthy of praying for angels even as a mere human. In the 5th heaven, however, he meets other rebellious angels, here called Grigori, who remain in mourning and do not join the heavenly hosts. Enoch tries to cheer them up by sharing his prayers for their fellow angels, and they join the heavenly liturgy.[19]

Strikingly, the text refers to the leader of the Grigori as Satanail and not as Azael or Shemyaza as in the other books of Enoch.[20] But the Grigori are identified with the Watchers of 1 Enoch.[21][22]

The account of the Grigori in 2 Enoch 18:1–7, who descended to earth, married women, and “defiled the earth with their deeds,” resulting in their captivity under the earth, shows that the author of 2 Enoch of which the stories in 1 Enoch knew.[20] The longer recital of 2 Enoch chapter 29 refers to angels being “cast from on high” as their leader attempted to become equal in rank with the power of the Lord (2 Enoch 29:1-4), a Idea probably derived from ancient Canaanite religion about Attar attempting to rule the throne of Baal. The equation of an angel named Satanail with a deity attempting to usurp the throne of a higher deity was also adapted by later Christians in relation to Satan’s overthrow.[23]

Anniversaries[ edit ]

The Book of Jubilees, an ancient Jewish religious work accepted as canonical by the Ethiopian Orthodox Church and Beta Israel, refers to the watchers belonging to the angels created on the first day.[24][25 ] However, unlike the (first) book of Enoch, the Watchers are commanded by God to descend to earth and instruct mankind.[26][27] It is only after they have copulated with human women that they transgress the laws of God.[28] These illicit unions result in demonic offspring that fight each other to the point of death while the Guardians are bound to the depths of the earth as punishment.[29] In Jubilees 10:1 another angel named Mastema appears as the leader of the evil spirits.[28] He asks God to spare some of the demons so that he can use their help to lead mankind into sin. After that he becomes their leader:[28]

“Lord Creator, let some of them stay before me, and let them listen to my voice and do whatever I tell them; for unless some of them are left to me, I shall not be able to carry out the power of my will over the sons of men; for these are for corruption and deception before my judgment, for great is the wickedness of the sons of men.’ (10:8)

Both the (first) Book of Enoch and the Book of Jubilees contain the motif of angels bringing evil to men. However, unlike the Book of Enoch, the Book of Jubilees does not record that evil was caused by the fall of the angels in the first place, although confirming their introduction to sin. While the fallen angels in the Book of Enoch act against God’s will, the fallen angels and demons in the Book of Jubilees appear to have no power independent of God, acting only within His power.[30]

Rabbinic Judaism[ edit ]

Although the concept of fallen angels evolved from Judaism during the Second Temple period, beginning in the second century, rabbis turned against the Enochian writings, likely to prevent other Jews from worshiping and worshiping angels. While many angels were individualized and sometimes worshiped during the Second Temple period, the status of angels was demoted to a class of creatures on the same level as humans, emphasizing the omnipresence of God. The 2nd-century Rabbi Shimon bar Yochai cursed anyone who explained the concept of sons of God as angels. He explained that sons of God are actually sons of judges or sons of nobles. Evil was no longer attributed to the heavenly powers, but treated as an “evil urge” (yetzer hara) within human beings.[31] However, tales of fallen angels appear in later rabbinic writings. In some Midrash works, the “evil inclination” is attributed to Samael, who is in charge of several satans to test mankind.[32][33] Nevertheless, these angels are still subordinate to God; the reintroduction of rebellious angels in the Midrash discourse was later and probably influenced by the role of fallen angels in Islamic and Christian tradition.[34]

The idea of ​​rebellious angels in Judaism appears in the Aggadi-Midrashic work Pirke De-Rabbi Eliezer, which shows not one but two angelic falls. The first is attributed to Samael refusing to worship Adam and objecting to God favoring Adam over the angels, eventually descending on Adam and Eve to tempt them to sin. This seems to be rooted in the motif of the fall of Iblis in the Qur’an and the fall of Satan in the Cave of Treasures.[35] The second case is reminiscent of the Enochian tales. Here, too, the “sons of God” mentioned in Gen 6:1-4 are represented as angels. During their fall their “strength and stature became like that of the sons of men,” and again they give existence to the giants through intercourse with human women.[35]

Kabbalah [ edit ]

Although not strictly fallen angels, evil angels do reappear in Kabbalah. Some of them are named after angels from the Enochian writings, like Samael.[36] According to the Zohar, just as angels can be created through virtue, evil angels are an incarnation of human vices descended from Qliphoth, the representation of impure forces.[37]

However, the Zohar also recalls a tale of two angels in a fallen state, named Aza and Azael. These angels are cast down from heaven after distrusting Adam because of his propensity to sin.[38] Once on Earth, they complete the Enochian narrative, teaching humans magic and producing offspring with them, as well as allying with Lilith (who is hailed as “the sinner”). In the narrative, the Zohar affirms magical practices but at the same time forbids them.[39] As punishment, God puts the angels in chains, but they still copulate with the demoness Naamah, who gives birth to demons, evil spirits, and witches.[38]

Christianity [edit]

Bible [edit]

Luke 10:18 refers to “Satan falling from heaven” and Matthew 25:41 mentions “the devil and his angels” being thrown into hell. All of the synoptic gospels identify Satan as the leader of the demons.[40] Paul the Apostle (c. 5 – c. 64 or 67) says at 1 Corinthians 6:3 that there are angels who are judged, which implies the existence of evil angels.[40] 2 Peter 2:4 and Jude 1:6 paraenetically refer to angels who have sinned against God and are awaiting punishment on Judgment Day.[41] The book of Revelation, chapter 12, speaks of Satan as a great red dragon whose “tail swept a third of the stars of heaven and threw them to the earth.”[42] In verses 7–9, Satan is defeated in the war in heaven against Michael and his angels: “The great dragon was cast down, that ancient serpent who is called the devil and Satan, the deceiver of the whole world—he was cast down to earth and his angels were thrown down with him”.[43] Nowhere in the New Testament scriptures are fallen angels identified with demons,[40] but by combining references to Satan, demons, and angels, early Christian exegetes equated fallen angels with demons, of whom Satan was believed to be their leader.[40][40] [] 44]

Origen and other Christian writers linked the fallen morning star of the Old Testament at Isaiah 14:12 to Jesus’ statement at Luke 10:18 that he “saw Satan fall from heaven like lightning,” and a passage about Satan’s fall in Revelation 12 :8-9.[45] The Latin word lucifer, as introduced in the late 4th century AD Vulgate, gave rise to the name for a fallen angel.[46]

Christian tradition has associated Satan not only with the image of the morning star at Isaiah 14:12, but also with the denunciation of the king of Tire at Ezekiel 28:11-19, who is said to have been a “cherubim.” be. The Fathers of the Church saw these two passages as somewhat parallel, an interpretation also attested to in apocryphal and pseudodepigraphical works.[47] However, “no modern evangelical commentary on Isaiah or Ezekiel sees Isaiah 14 or Ezekiel 28 as information about the fall of Satan.”[48]

Early Christianity[edit]

In the period just before the rise of Christianity, the intercourse between the Watchers and human women was often regarded as the first fall of the angels.[49] Christianity adhered to the Enochian writings at least into the third century.[50] Many Church Fathers such as Irenaeus, Justine Martyr, Clement of Alexandria and Lactantius[51][52] accepted the association of the myth of angelic descent with the passage of the sons of God in Genesis 6:1-4.[51] However, some ascetics such as Origen (c. 184 – c. 253) [53] rejected this interpretation. According to the Fathers of the Church, who rejected the teaching of Origen, these angels were guilty of going beyond the limits of their nature and wanting to leave their heavenly dwelling in order to have sensual experiences.[54] Irenaeus referred to fallen angels as apostates who will be punished with eternal fire. Justin Martyr (c. 100-c. 165) identified pagan deities as fallen angels or their demonic offspring in disguise. Justin also blamed them for the persecution of Christians in the early centuries.[55] Tertullian and Origen also referred to fallen angels as teachers of astrology.[56]

The Babylonian king, described as a fallen “morning star” at Isaiah 14:1-17, was probably first identified with a fallen angel by Origen.[57][58] This description has been typologically interpreted as both an angel and a human king. The image of the fallen morning star or angel was thus applied to Satan by early Christian writers[59][60] after the identification of Lucifer with Satan in the pre-Christian century.[61]

Catholicism[ edit ]

Fallen angels who dwell in hell

San Candido (South Tyrol), parish church of St. Michael: frescoes depicting the fall of the rebellious angels by Christoph Anton Mayr (1760)

The theme of the fallen angels is treated in a number of catechisms, including that of the Rev. George Hay, in which he answers the question by what sin did they fall?: “It was pride proceeding from great beauty and exalted grace, that God had For seeing themselves as such glorious beings, they fell in love with themselves and forgot the God who made them, and desired to be equal with their Maker.” The consequence of this fall was that “they at once deprived of supernatural grace and heavenly beauty: They were changed from glorious angels into abominable devils; they were banished from heaven and condemned to the torments of hell which was prepared to receive them.”[62]

Regarding the history of fallen angel theology, it is believed to be rooted in Enochian literature, which Christians began to reject in the third century. The sons of God were identified only with righteous men, specifically descendants of Seth who had been deceived by women descended from Cain. The cause of evil was shifted from the superior powers of angels to men themselves and to the beginning of history; the expulsion of Satan and his angels on the one hand and the original sin of man on the other.[50][63] However, the Book of Watchers, which identified the Sons of God with fallen angels, was not rejected by either Syriac Christians or the Ethiopian Orthodox Tewahedo Church.[64] Augustine of Hippo’s Civitas Dei (5th century) became the mainstream of Western demonology and for the Catholic Church.[65] He rejected the Enochian writings and declared that the only origin of the fallen angels was Satan’s rebellion.[66][67] As a result, fallen angels were equated with demons and presented as non-sexual spiritual entities.[68] The exact nature of their spiritual bodies became another point of contention in the Middle Ages.[65] Augustine based his descriptions of demons on his perception of the Greek daimon.[65] The daimon was considered a spiritual being composed of ethereal matter, a term also used by Augustine for fallen angels.[69] However, these angels received their etheric bodies only after their fall.[69] Later scholars attempted to explain the details of their spiritual nature, claiming that the etheric body was a mixture of fire and air, but that they were still composed of material elements. Others denied any physical relationship to material elements and presented the fallen angels as purely spiritual beings.[70] But even those who believed that the fallen angels had ethereal bodies did not believe that they could produce any offspring.[71][72]

Augustine describes in his Civitas Dei two cities (Civitates) that differ from each other and face each other like light and darkness.[73] The earthly city was caused by the fallen angels’ rebellion and is inhabited by evil men and demons (fallen angels) led by Satan. On the other hand, the heavenly city is inhabited by righteous men and the angels led by God.[73] Although his ontological division into two distinct realms bears a resemblance to Manichaean dualism, Augustine differs as to the origin and power of evil. In the works of Augustine, evil arises from free will. Augustine always emphasized the sovereignty of God over the fallen angels.[74] Accordingly, the inhabitants of the earthly city can only act within their God-given framework.[67] The rebellion of the angels is also a consequence of God-given agency. The obedient angels are endowed with grace that gives them a deeper understanding of God’s nature and the order of the cosmos. Enlightened by God-given grace, they became unable to feel any desire for sin. However, the other angels are not blessed with grace, so remain capable of sin. After these angels choose to sin, they fall from heaven and become demons.[75] In Augustine’s view of angels, since they have no flesh, they cannot be guilty of carnal desires, but they can be guilty of sins rooted in the spirit and intellect, such as pride and envy.[76] However, after making their decision to rebel against God, they cannot turn back.[77][78] The Catechism of the Catholic Church does not understand “the fall of the angels” literally, but as a radical and irrevocable rejection of God and his dominion by some angels who, although created as good beings, freely chose evil because of their sin unforgivable was the irrevocable character of their choice, not for lack of infinite divine mercy.[79] Contemporary Catholicism rejects apokatastasis, the reconciliation with God proposed by the church father Origen.[80]

Orthodox Christianity[edit]

Eastern Orthodox Christianity[ edit ]

Like Catholicism, Eastern Orthodox Christianity shares the basic belief in fallen angels as spiritual beings rebelling against God. Unlike Catholicism, however, there is no established doctrine as to the exact nature of the fallen angels, but Eastern Orthodox Christianity unanimously agrees that the power of the fallen angels is always inferior to God. Therefore, belief in fallen angels can always be equated with local tradition so long as it does not violate fundamental principles and is consistent with the Bible.[81] Historically, some theologians are even inclined to suggest that fallen angels may be redeemed in the world to come.[82] Fallen angels, like angels, play an important role in the spiritual life of believers. As in Catholicism, fallen angels seduce and goad men into sin, but insanity is also associated with fallen angels.[83] It is even believed that those who have reached an advanced level of spirituality are able to visualize it.[83] Rituals and sacraments performed by Eastern Orthodoxy are believed to weaken such demonic influences.[84]

Ethiopian Church[ edit ]

Unlike most other churches, the Ethiopian Church accepts 1 Enoch and the Book of Jubilees as canonical.[85] As a result, the Church believes that human sin is due not only to Adam’s transgression, but also to Satan and other fallen angels. Along with demons, they continue to cause sin and corruption on earth.[86]

Protestantism[ edit ]

Like Catholicism, Protestantism continues the concept of fallen angels as spiritual beings unrelated to the flesh,[68] but rejects the angelology established by Catholicism. Martin Luther’s (1483–1546) Sermons of the Angels only recount the heroic deeds of the fallen angels and do not deal with an angelic hierarchy.[87] Satan and his fallen angels are responsible for some of the world’s calamities, but Luther always believed that the power of the good angels surpassed that of the fallen.[88] The Italian Protestant theologian Girolamo Zanchi (1516-1590) provided further explanations for the reason for the fall of the angels. According to Zanchi, when the incarnation of Christ was revealed to them in an incomplete form, the angels rebelled.[68] While mainline Protestants are much less concerned with the cause of the fall of angels, arguing that it is neither useful nor necessary to know, other Protestant churches have a greater focus on fallen angels.[68]

Islam [edit]

Depiction of Iblis, black-faced and hairless (top right of image). He refuses to prostrate himself with the other angels. The angels Harut and Marut hang over the well as punishment, without wings and hair.

The concept of fallen angels is debated in Islam.[89] The opposition to the possibility of erring angels can be attested as early as Hasan of Basra.[c] On the other hand, Abu Hanifa (d. 767), founder of the Hanafian school of law, distinguished between obedient angels, disobedient angels and unbelievers angels, who in turn differed from the Distinguish between jinn and devils.[91] Al-Taftazani (1322 AD – 1390 AD) argued that angels could fall into error and be rebuked, like Harut and Marut, but could not become unbelievers like Iblis.[92]

The Qur’an mentions the fall of Iblis in several suras. Surah Al-Anbiya says that angels who claim divine honors should be punished with Hell.[93] Also, Sura 2:102 implies that a pair of fallen angels introduce magic to mankind. However, the latter angels did not accompany Iblis. Fallen angels work in very different ways in the Qur’an and in the tafsir.[94] According to the Isma’ilism work Umm al-Kitab, Azazil boasts of being superior to God until he is thrown into lower heavens and lands on earth.[95] Iblis is often described by various scholars including Fakhr al-Din al-Razi (1150–1210)[96] as chained in the lowest pit of Hell (Sijjin) and according to Al-Tha’alibis (961–1038) commands. ) Qisas Al-Anbiya, his army of rebellious angels (shayāṭīn) and the fiercest jinn (ifrit) from there.[97] In a Shia narration by Ja’far al-Sadiq (700 or 702–765), Idris (Enoch) encounters an angel on whom the wrath of God falls and whose wings and hair are cut off; After Idris prays to God for him, his wings and hair are restored. In return, they become friends and at his request, the angel takes Idris to heaven to meet the angel of death.[98] In Shia traditions, a cherub named Futrus was thrown from heaven and fell to earth in the form of a snake.[99]

Some recent non-Islamic scholars suggest that Uzair, who is called a son of God by the Jews according to Sura 9:30, was originally referred to as a fallen angel.[100] While the exegetes almost unanimously identified Uzair as Ezra,[d] there is no historical evidence that the Jews called him the Son of God. Therefore, the Qur’an may not refer to the earthly Ezra but to the heavenly Ezra, identifying him with the heavenly Enoch, who in turn was identified in Merkabah mysticism with the angel Metatron (also called the lesser YHWH).[102]

Iblis[edit]

The Koran repeatedly tells of the fall of Iblis. According to Quran 2:30[103] the angels reject God’s intention to create man because they will cause corruption and shed blood[104], reflecting the account of 1 Enoch and the Book of Jubilees. This occurs after the angels have observed people causing injustice.[105] However, after demonstrating the superiority of Adam’s knowledge compared to the angels, God commands them to prostrate themselves. Only Iblis refuses to obey the order. When God asks the reason for Iblis’ refusal, he boasts that he is superior to Adam because he is made of fire. Then God cast him out of heaven. In the early Meccan period, Iblis appears as a degraded angel.[106] But since he is called a jinn in Sura 18:50, some scholars argue that Iblis is not actually an angel but an entity in his own right, stating that he is only allowed to join the company of angels as a reward for his former righteousness. Therefore, they reject the concept of fallen angels and emphasize the nobility of angels, citing certain Qur’anic verses such as 66:6 and 16:49 and distinguishing between infallible angels and jinn capable of sin. The notion of jinn, however, cannot unequivocally exclude Iblis from being an angel.[107] According to Ibn Abbas, angels guarding the Jinan (here: Heaven) are called Jinni, just as people originating from Mecca are called Mecci, but they are not related to the Jinn race. Other scholars claim that a jinn is anything hidden from the human eye, both angels and other invisible creatures, placing Iblis in a group of angels. In Sura 15:36, God grants Iblis’ request to prove people’s unworthiness. Sura 38:82 also confirms that the schemes of Iblis to mislead people are permitted by God’s power.[110] However, as mentioned in Sura 17:65, Iblis’ attempts to mislead God’s servants are doomed to failure.[110] The Qur’anic episode of Iblis corresponds to another evil angel in the earlier books of Jubilees: like Iblis, Mastema asks God’s permission to tempt mankind, and both are limited in their power, that is, unable to become God’s servants deceive.[111] The motif of Iblis’ disobedience, however, does not derive from Guardian mythology, but can be traced back to The Cave of Treasures, a work that probably contains the standard explanation in proto-Orthodox Christianity for Satan’s angelic fall.[104] According to this explanation, Satan refuses to prostrate himself before Adam because he is “fire and spirit” and Satan is banished from heaven as a result.[112][104] Unlike the majority view of later Christianity, the idea that Iblis is attempting to usurp the throne of God is foreign to Islam and unthinkable because of its rigid monotheism.[113]

Harut and Marut[edit]

Harut and Marut are a couple of angels mentioned in Sura 2:102 who teach magic. Although the reason for their sojourn on earth is not mentioned in the Qur’an, the following narration has been canonized in Islamic tradition.[114] The Koranic exegete Tabari attributed this story to Ibn Masud and Ibn Abbas[115] and is also confirmed by Ahmad ibn Hanbal.[116] In short, the angels complain about the wickedness of mankind and ask that they be destroyed. Consequently, God offers a test to see if the angels would long do better than humans: the angels are endowed with human-like drives, and Satan has power over them. The angels choose two (or three in some accounts) from among themselves. On earth, however, these angels entertain and act with sexual desires and are guilty of idol worship, upon which they kill even an innocent witness to their actions. For their deeds they must not ascend again to heaven.[117] It is likely that the names Harut and Marut are of Zoroastrian origin and derived from two Amesha Spentas named Haurvatat and Ameretat.[118] Although the Qur’an gave Iranian names to these fallen angels, the Mufassirs recognized them as from the Book of Guardians. In accordance with 3 Enoch, al-Kalbi (AD 737 – AD 819) named three angels who descended to earth and even gave them their Enochian names. He explained that one of them returned to heaven and the other two changed their names to Harut and Marut.[119] However, as in the story of Iblis, the story of Harut and Marut contains no trace of angelic revolt. Rather, the stories of fallen angels relate to a rivalry between humans and angels.[120] As the Qur’an confirms, Harut and Marut are sent from God and, unlike the Wardens, they initiate people into witchcraft only with God’s permission,[121] just as Iblis can only seduce people with God’s permission.[122]

literature [edit]

In Dante Alighieri’s Divine Comedy (1308–1320), fallen angels guard the city of Dis, which encircles the lower circles of Hell. They mark a transition: while in earlier circles sinners were condemned for sins they simply could not resist, later circles of Hell are filled with sinners who consciously rebel against God, such as fallen angels or Christian heretics.[123 ]

Both obedient and fallen angels figure prominently in John Milton’s 17th-century epic Paradise Lost. They appear as rational individuals:[124] Their personality resembles that of humans.[125] The fallen angels are named after entities from both Christian and pagan mythology, such as Moloch, Chemosh, Dagon, Belial, Beelzebub, and Satan himself.[126] According to the canonical Christian narrative, Satan convinces other angels to live free from the laws of God, whereupon they are cast out of heaven.[125] The epic poem begins with the fallen angels in Hell. The first representation of God in the book comes from fallen angels who describe him as a questionable tyrant and blame him for their downfall.[127] Cast out from heaven, the fallen angels establish their own kingdom in the depths of hell with a capital city called Pandæmonium. Unlike most earlier Christian depictions of hell, it is not the primary place for God to torment sinners, but rather the fallen angels’ own kingdom. The fallen angels even build a palace, play music and debate freely. Yet, without divine guidance, the fallen angels themselves turn hell into a place of suffering.[128]

The idea of ​​fallen angels plays a significant role in the various poems by Alfred de Vigny. In Le Déluge (1823)[129] the son of an angel and a mortal woman learns from the stars about the great deluge. He seeks refuge with his beloved on Mount Ararat, hoping that his angelic father will rescue her. But since he does not appear, they are caught in the flood. Eloa (1824) is about a female angel created by the tears of Jesus. She hears of a male angel who has been expelled from heaven, and she tries to comfort him, only to perish in the process.[130]

See also[edit]

Notes [edit]

^ [6] who dwelt on the earth. However, as in the Christian conception of fallen angels, their ethereal bodies would allow them to ascend to heaven in order to gain knowledge, thus relaying secret information to diviners (a conception also analogous to the Greek jinn attempting to to ascend to heaven. As fallen angels is that they fall from heaven, not that they try to return there.[1] In classical Islamic traditions, the jinn are often regarded as a race of pre-adamics who lived on earth, like in the Christian conception of fallen angels, would enable them to ascend to heaven to gain knowledge, thus giving secret information to diviners (a term that also coincides with the Greek daimon). The Qur’an also refers to the Idea of ​​Rising to Heaven As Patricia Crone points out, one of the characteristics of women is that they fall from the sky, not that they try hen to return there Myth i in Judaism”. He further states: “The question of whether the myth is an interpretation of Genesis or whether Genesis represents a brief reflection of the myth is debated.” ^ [90] “There is no unanimity among scholars as to the sinlessness of angels. The majority, of course, hold that they are sinless. They start from the Koran and refer to individual verses that speak for it, such as (66:6 and (21:20). Hasan is counted among the first representatives of this teaching, but he obviously seems to be a step further than his contemporaries: He was not satisfied with the verses in favor, but tried to reinterpret the verses against it.” “On the question of the sinlessness of angels there is no unanimity among scholars however, the view that they are sinless refers to individual verses that support it, such as (66:6 and (21:20). Hasan IS counted among them as one of the first exponents of this doctrine. But he still seems evident having gotten a step further with this question than his contemporaries. He was not satisfied with the verses that speak in favor, but tries to interpret differently the verses that speak precisely against the worship of Metatron as “Son of God” “10 days a year”.

quotes[edit]

References[edit]

Saint Matthias the Apostle is a patron saint of alcoholics. He was also the man the early Christians chose to replace one of the original apostles of Jesus Christ who had betrayed him – Judas Iscariot – after Judas’ suicide. St. Matthias also serves as the patron saint of carpenters, tailors, people who need hope and perseverance when struggling with any type of addiction (to alcohol or anything else), and caregivers of addicts.

The Life of Saint Matthias the Apostle

He lived in ancient Judea (modern day Israel), ancient Cappadocia (modern day Turkey), Egypt and Ethiopia in the 1st century. While preaching the gospel message, Matthias emphasized the importance of self-control. In order to experience the peace and joy that God intends, people must submit their physical desires to their spiritual desires, Matthias said.

The physical body is temporary and subject to many temptations to sin and disease, while the spirit soul is permanent and can discipline the body for good purposes. Matthias preached that the Holy Spirit will enable people to control their unhealthy physical desires so they can experience physical and mental health.

Matthias replaces Judas

In Acts 1, the Bible describes how the people closest to Jesus (his disciples and mother Mary) chose Matthias to replace Judas after Jesus ascended to heaven. St. Peter the Apostle led them in prayer for God’s guidance and they finally chose Matthias. Matthias had known Jesus personally throughout Jesus’ public ministry, from the time John the Baptist baptized Jesus through Jesus’ death, resurrection, and ascension.

http://tvtropes.org/pmwiki/pmwiki.php/Main/GoodWingsEvilWings

Because nobody says “Like a bat out of the sky”.

From the preface to The Screwtape Letters, by C. S. Lewis “Devils are represented with bat wings and good angels with bird wings, not because anyone thinks that moral decay would turn feathers into membranes, but because most people like birds better than bats.”

Advertisement:

The quote explains the trope pretty well on its own, so let’s just jump into the many different types of wings.

Basic Types:

Modifications:

For a single species/race of winged humanoids, color often counts as well. For example, if they all have feathered wings, an exceptionally good or pure character will likely have white wings, while a bad guy’s may be black.

When a character’s morale changes, their wings often change as well. This is most commonly seen as white wings morphing into black wings or bat wings.

See Power Gives You Wings and Winged Humanoid for more information.

Examples:

Open/close all folders

Anime & Manga

art

William-Adolphe Bouguereau: The devil in the background of Dante and Virgil in Hell is identifiable as a demon primarily because of the large bat wings he uses to fly past the ghosts in the foreground.

Hieronymus Bosch: The left panel of “Haywain Triptych” shows the rebellious angels being cast out of heaven – in this case beginning to develop insect wings.

shows how the rebellious angels are thrown out of heaven – in this case they begin to develop insect wings. Sandro Botticelli: The Temptations of Christ fresco in the Sistine Chapel gives the angels feathered, white wings to show their loyalty and holiness, while Satan tries and fails to disguise his black bat wings, revealing his identity as a withered and corrupted angel , who only wants to make the heroic Christ as disgusting as himself.

Michelangelo: The angel in the Basilica of Saint Dominic is as innocent as his fluffy dove wings are white. The demons in The Torment of Saint Anthony all have insane looking wings that look like they’re made out of black leather, green moss, or red reeds. All of them, without exception, point to malice and decay. This is an odd example, however, as Michelangelo’s painting is based on an earlier work by Martin Schongauer.

card games

Magic: The Gathering: In general, angels have white bird wings (sometimes with markings like those of normal birds) and demons have bat-like or draconic skinned wings (sometimes depicted as tattered or rotten). A special group of angelic creatures associated with White’s rougher and more unforgiving side, the Archons’ steeds typically have white, bird-like, and luminous wings. Within this generality, certain cases are also noteworthy: Fallen Angels – i. H. Angels, more associated with black than white mana – tend to have jet black wings. Angels, associated with white’s other enemy color, red, tend to have wings that are partially or fully red – Akroma, for example, has reddish wings patterned like those of a hawk, while Flamebalde’s wingtips Angel are stained blood red. When Archangel Avacyn began to fall into corruption, it turned her wings red. Filigree Angel, like most Esper natives, is physically enhanced with the metallic substance Etherium. In her case, she has wings made of filigree metal. Kaalia is a legendary human cleric with two pairs of wings, one white, feathered, and angelic and the other red, leathery, and demonic, representing her willingness to ally with any angelic, demonic, or draconic power to fulfill her quest for vengeance .

Unstable Unicorns: Control’s Archangel Unicorn has bird wings, while Chaos’ Nightmare Unicorn has bat wings. However, the Shadow Unicorn and Valkyrie of Chaos have bird wings, which could be a case of Dark Is Not Evil.

Yu-Gi-Oh!: The creature depicted on Change Of Heart has a white angel wing and a black devil wing to show its power to change the target’s allegiance.

comic books

DC Comics: Batman doesn’t live up to that trope, but it evokes it by all means – half the point of the cloak is to make it scary. Green Lantern: The Red Lantern Bleez once had angel wings until they were broken by a Sinestro Corps member. When she became a Red Lantern and became infected with Rage, her wings became skeletal.

ElfQuest plays with this trope. The first elf to have wings was Tyldak, who could already fly without them but wanted the special freedom of birds. So he turned to Winnowill, a healer who gave him what he wanted but transformed his entire body into an elf-pterosaur-bat hybrid as a means of control. His leathery wings are therefore less a sign that he is evil and more a sign that he is being touched by evil. Millennia later, he attempted to undo Winnowill’s work, but was killed before he could. His son Windkin developed the same obsession with bird-like freedom, but made better choices of healers to turn to. Leetah and Snakeskin gave him translucent, bug-like wings hanging from his arms that he can easily wrap up if they otherwise got in the way.

Empowered: In Vol. 4, the title character’s hypermembrane unfolds structures resembling skeletal wings. Emp himself is definitely not evil, but the suit itself is deeply enigmatic at best. Later we meet Divangelic, a pair of conjoined twins; the twin on the right is Vanity, a devil; on the left we have Charity, an angel wielding some kind of morning star. Each has a grand piano, in a classic design.

Lucifer: The title character had his bat-like wings cut off before the start of the series. Separated from him, they regenerated into the old white-feathered angel type. They remained white-feathered and angelic even after he recaptured them, but it would be hard to argue that he was evil at the time (just utterly selfish and occasionally vindictive).

Marvel Comics: Spider-Man as originally designed by Steve Ditko had web wings between his arms and torso. They were just there to look cool and he couldn’t really fly in them. When Ditko stopped drawing Spider-Man, the wings stopped appearing. They have recently returned, most notably in Spider-Man: Homecoming where they give Spider-Man the ability to glide through the air after jumping. Spider-Woman as originally designed by Marie Severin also had web wings between her arms and torso. They don’t technically allow flight, but give it such amazing glide that it flies effectively as long as the air currents are cooperative. The wings are iconic to the original Spider-Woman but have not appeared on any others. X-Men: Angel has white feathered wings during his early incarnation. He is later grabbed and experimented on by Apocalypse, and his wings become metallic and retractable, and can also shoot poison-tipped feather blades.

Best Cow Production: Inverted. The Angelus (bad) has white-feathered wings, while The Darkness (anti-hero) and The Witchblade (good) have bat wings.

fan works

Movies – Animated

Movies — Live Action

Flu Bird Horror is a SyFy Direct-to-TV film about plague-carrying giants who fly featherless…things. With bat wings. Which the cast inexplicably insists on calling “birds” anyway. Either the CGI couldn’t make Federn cheap enough to compete with the live footage already filmed, or what should have been Bat Horror was retitled to stem the hype surrounding the bird flu scare.

Godzilla: King of the Monsters (2019): Among the four main Kaju in this film, all but Godzilla are aviators. Mothra, the titan with by far the most benevolent personality towards humans, possesses beautiful multicolored butterfly wings, with hints of wings of light from her god rays. Rodan, a highly aggressive and unpredictable flier known as the Fire Demon (and temporarily siding with Ghidorah but still not as evil as he is), possesses Pterosaur Hot Wings. Ghidorah, a truly evil titan who is actually an alien, has bat wings/demon wings.

, has bat wings/demon wings. The Lord of the Rings: The Balrog has demonic wings draped in smoke and flame.

Maleficent combines bird and bat wings: they resemble those of an eagle while having a tip similar to a bat’s thumb to add Spikes of Villainy.

Ultraman Cosmos 2: The Blue Planet: There are flying Kaijus on both sides, the peaceful, benevolent Reijas defending Earth and the hostile, invasive Scorpiss. The former’s wings are semi-translucent and resemble manta rays and angelfish, while those of the latter resemble insects such as wasps or hornets.

literature

Live Action TV

mythology and religion

Aztec Mythology: The goddess Itzpapalotl had butterfly wings…made of knives. In keeping with this and the Aztec’s blue-and-orange moral view of the gods, she is at once a warrior goddess, a sinister abomination, and the ruler of one of the fairer skies.

Classical Mythology: If the Erotes are represented with wings, then with angel wings. Except for one. Anteros, the essential companion of Eros, has feathered butterfly wings. Likewise, Eros’ wife Psyche has butterfly wings. Classical mythology holds butterflies as a symbol of the soul. Therefore, in both combinations, love and life are connected.

In cryptozoology and modern folklore, The Mothman is usually depicted with naturally moth-like wings and will lean into the ominous and mysterious implications of the macabre moth motif. This contrasts with the original accounts of alleged eyewitnesses, who mostly described the creature as more bird-like, but once the name “Mothman” stuck, most artistic depictions followed suit.

pinball

Devil’s Dare: The various little demons have large leathery dragon wings.

tabletop games

Anathema: All shrouds have wings. What they look like is entirely up to the player.

Anima: Beyond Fantasy: When you summon the Priestess Arcana, she will protect you with a shield composed of multiple pairs of white angelic wings. The fallen angel Dinah is accompanied there by two spirits, each taking the form of a feathered wing, one white and the other dark.

Dungeons & Dragons: Legacy Editions follow this pattern closely. Angels had pretty feathered wings, as did couatls and lilends (other well-meaning misfits, though theirs were rainbow colored), demons and devils had either bat-like wings or black feathered wings. However, in 4th Edition, demons and devils still have the bat wings and the occasional black feathered wings, but angels had no alignment restrictions (instead, they followed the alignment of the god they served), and they also no longer had feathered wings and chose for more wings of fire, energy or metal. Couatls retained their feathered wings but fell under the Knights Templar classification. Fifth Edition reverted most of these changes to the 2nd and 3rd Edition versions. Jasmine in the Forgotten Realms comics and Lost Gods is as close to a normal human as a winged humanoid with Spelljamming and Planewalking experience can get – she’s a normal human, but after an incognito encounter with the goddess, she has Get wings and their shape changes to fit the current plane. So good that locals in the Abyss mistook it for Alu Fiend. By the way, spell-disturbing vessels of elven designs have butterfly-shaped living wings (sails/air recycling plants). Some other ships are shaped like birds, several light ships are built like Hymenoptera (starting with Dragonfly). The Spelljammer itself resembles a giant manta ray. One of the Planescape sourcebooks overshadows this with a mention that one of the reasons Avariel (winged elves) rarely walk the world is that they are often confused with Celestials. Which isn’t bad on the Good planes, but rather unfriendly attention elsewhere. Glouras (Underdark Fairys) have moth-like wings. However, it is only part of the “cave life” theme. They’re nice little sprites…usually. D&D 3.5 Complete Divine has “Favored Soul”, a character class for the character chosen by a specific deity. One of the high-ranking class features is a pair of wings. Favors of good deities gain feathered angelic wings, while favored ones of evil deities gain leathery demonic wings. (If your deity is neutral, you can choose.) Draconic wings tend to follow the “actual dragon” exception, with the quirk that “actual dragon” is interpreted very broadly to include all the dragon-like and dragon-associated creatures out there (including, of course, several variants of humanoids). Notable within this group are the whimsical, messy-good fairy dragons that have brightly colored butterfly wings. The 5th Edition supplement to Xanathar’s Guide To Everything throws a lampshade at the trope by asking why there are no bat angels (complete with a doodle of an adorable cartoon bat with a halo).

In In Nomine, all demons that have wings have bat wings, all winged angels have feathered wings. The malakim, the game’s paladins, have black feathered wings. They are incorruptible and each swears an oath to destroy all demons.

Pathfinder: By and large, winged demons and devils typically have black, red, or green skinned wings, while winged celestials have the usual light bird’s wings. However, there are numerous exceptions and notable cases. Archdevil Mephistopheles is notable for having three sets of evil wings at once – he has black feathered wings, blood-red dragon wings, and fiery, flaming wings that sprout from his back. Another Archdevil, Belial is a shapeshifter who takes on any form he chooses, but usually appears with one red, devilish wing and one white-feathered. Beelzebul has swarms of flies as twins in place of the angel wings he had before being struck down by Asmodeus for insolence, and the demon lord Deskari has similar swarms hovering over his back. Among the heavenly lords, the archangel Vildeis, patroness of martyrs and bitter crusades, has feathered wings stained red with her own blood. The Archon Zohls has pure white bat wings, and the Azata Black Butterfly, which is strongly associated with outer space and constellations, has butterfly wings resembling holes in the night sky. Archdevil Dispater’s archangelic son and a minor fire goddess, Ragathiel has five wings of flame – he used to have six, but one was torn off by his father when Ragathiel left Hell for Heaven. Balisse Angels, formed from the souls of evildoers who have forsaken their former ways and embraced good, have wings of fire. Leukodaemones have the decaying wings of carrion birds. Pale angels, servants created by the dark goddess Urgathoa for the ridicule of true celestials, resemble true angels in every way save for their inky wings. Wizards of celestial origin can manifest white angel wings at high levels. Sarenrae, the sun goddess and former archangel, also has angel wings. Lucky dragons have white birdwings instead of the usual membranous wings, befitting their status as a purely good variant of planar dragons. The Weeper, a misshapen monster ruling the trough of the rough beast in the Pit of Gormuz, has a rotted and broken wing. It used to have two, but the other one was cut down a long time ago. On the weirder end of things, Gathlains have symbiotic plant wings and the alien Elohim have shelves with clinging mushrooms for wings. Mothman wings vary in appearance and can resemble anything from tattered moth wings to shiny butterfly wings to sheets of fire barely shaped like wings. They are also decorative, as mothmen fly without flapping their wings and easily move through the air in any direction. Regardless of their shape and size, they are constantly changing color and appearing indigo, bronze, green, red, gold, white, or any other color you want to name.

Summoner Wars: Angels and Archangels have feathered wings like those of birds and fight for the Vanguards, one of the few really good factions in the game. Winged mutants have leathery wings and fight for the Filth, who are by and large the most evil faction.

Warhammer 40,000: Scourge models have either feather wings or bat wings. They are also a generally evil strain. Sanguinius, Primarch of the Blood Angels, wears angel wings. He’s also one of the few clearly good people in the setting – and (at 40,000) too good for this sinful galaxy. Black Crusade: Heretics can gain wings through a mutation. Heretics allied with Khorne gain bat wings, Nurglites gain fly wings, Slaaneshi Heretics gain beautiful gossamer “wings”, and followers of Tzeentch gain bird wings. Unaligned or Chaos Undivided characters are subject to the whims of the players and the GM. Since all heretics are evil at some level by definition, the only ones who play this trope completely directly are the Khornatic Wings.

theatre

Angel in America: The angel’s pure white wings turn black as she wrestles with Prior.

toys

Monster High is about monsters. Many, many types of monsters. They are no more or better than humans, so all wings are just a part of their particular monster heritage. Harpies have bird wings, western dragons have dragon wings, the insect people have all insect wings that are appropriate, etc. Batsy, Bonita, and Cupid are notable. Batsy is said to be a white vampire bat and is commonly mistaken for a hupia. Note Batsy hails from the last days of the original generation, when the franchise was getting nervous about putting the spotlight on monsters unknown in North America. She has wings that look like solid graffiti and it is unknown what they are meant to represent. Bonita is the child of a skeleton and a mothman, and therefore has bony wings shaped like moth wings. And Cupid is said to be a bone elemental whose wings were given to her when she was adopted by the Cupid household as a newborn. They are made of bone and look like a broken chest. Possibly alluding to their wings being a divine gift, they are attached differently than other wings. Others use pins to secure them to their shoulders while theirs hang from their necks. This stayed the same even after she was promoted to Ever After High and given angel wings.

She has wings that look like solid graffiti and it is unknown what they are meant to represent. Bonita is the child of a skeleton and a mothman, and therefore has bony wings shaped like moth wings. And Cupid is said to be a bone elemental whose wings were given to her when she was adopted by the Cupid household as a newborn. They are made of bone and look like a broken chest. Possibly alluding to their wings being a divine gift, they are attached differently than other wings. Others use pins to secure them to their shoulders while theirs hang from their necks. This stayed the same even after she was promoted to Ever After High and given angel wings. My Little Pony: The first generation ended up with three types of winged ponies, all of which were good, of course. The first are the Pegasus ponies with feathered wings. The second are the ethereal flutter ponies, whose wings must be described as a cross between insect wings and soap bubbles. In the animated show, they have their own culture separate from the other ponies, and the breeze created by their wing movement has magical properties. The third and last are the Winger ponies, two rows of little ponies with butterfly wings. Thinking of flutter ponies as fairies and winger ponies as goblins works. By the way, as far as toys go, those non-Pegasus wings are among the first things to break in any pony’s collection.

video games

web animation

Dreamscape: Keela has retractable demon wings. They look more like jagged dragons than straight bat wings to reflect their Dark Is Not Evil nature. Kaila has demon wings like Keela, but hers are thinner and more curved.

webcomics

Western animation

Concept found in some works of early Jewish literature

The concept of the seven archangels is found in some works of early Jewish literature. In these texts they are referred to as the angels who serve God directly.

Bible [edit]

The term archangel itself is found neither in the Hebrew Bible nor in the Christian Old Testament, and in the Greek New Testament the term archangel occurs only in 1 Thessalonians 4:16 and Jude 1:9, where it is used for Michael, the called “one of the chief princes” and “the great prince” at Daniel 10:12. In the Septuagint this is rendered “the great angel.”[1]

The idea of ​​seven archangels is most clearly expressed in the deuterocanonical Book of Tobit, when Raphael reveals himself and declares, “I am Raphael, one of the seven angels standing in the glorious presence of the Lord, ready to minister to him.” (Tobit 12:15) The other two angels mentioned by name in the Bible are Archangel Michael and Angel Gabriel. The four names of other archangels come from tradition.

1 Enoch[ edit ]

One such tradition of archangels dates back to the 3rd century BCE Biblical Apocrypha of the Old Testament, the Book of the Keepers. This narrative is linked to the Book of Giants, which also refers to the great archangels [5] [6] and was included in the scriptural canon of the Ethiopian Orthodox Tewahedo Church. Although widely used in the Jewish and early Christian apostolic traditions and the early Christian Fathers, the Book of Enoch gradually lost its academic and religious status and by the seventh century was rejected by the canonical writings of all other Christian denominations, a forbidden and unknown work. The various surviving oral traditions reported many different lists of archangels.

The names entered Jewish tradition during the Babylonian Captivity (605 BC). Babylonian folklore and cosmology,[7] an early Mesopotamian belief under the dualistic influence of Zoroastrianism, focused on anthropomorphic and zoomorphic depictions of stars, planets, and constellations, including the Four Sons of the Heavenly Father, the winged Sun, throne of wisdom, carried . First the prophet Daniel, then authors such as Ezekiel, Hebrewed this mythology by identifying the Babylonian constellations with abstract forms believed to be “sons of the gods,” angels of the Lord of Israel, and heavenly beast cherubim. The 2nd B.C. Book of Parables and phanuel.

The Book of the Watchers (chap. IX) lists the angels who intervened on behalf of mankind in antediluvian times against the rogue spirits called “Watchers”: Michael, Gabriel, Raphael, and Uriel.

Christian traditions[edit]

The earliest specific Christian references are from the late 5th to early 6th centuries: Pseudo-Dionysius gives them as Michael, Gabriel, Raphael, Uriel, Camael, Jophiel and Zadkiel.[8] In most Protestant Christian oral traditions, only Michael and Gabriel are referred to as “archangels”, reflecting the most prevalent Muslim view, while Roman Rite Catholic Christian traditions also include Raphael to complete a group of three. However, through its Byzantine tradition, the Catholic Church recognizes a total of seven Archangels, sometimes named, sometimes unnamed, other than the three above.

Lists of characters referred to as “angels” also exist in smaller religious traditions, usually viewed as occult or superstitious. A reference to seven archangels appeared in an 8th- or 9th-century talisman attributed to Auriolus, a “servant of God” in northwestern Spain. He directs a prayer to “all the patriarchs Michael, Gabriel, Cecitiel, Uriel, Raphael, Ananiel, Marmoniel.”[9]

Archangels in Current Church Traditions

In the Catholic Church, three archangels are mentioned by name in the canon of scriptures: Michael, Gabriel, and Raphael. Raphael appears in the Deuterocanonical Book of Tobit, where he is described as “one of the seven angels standing ready and entering before the glory of the Lord of spirits,”[10] a phrase recalled at Revelation 8:2–6.

Some Eastern Orthodox Churches, exemplified in the Orthodox Slavic Bible (Ostrog Bible, Elizabeth Bible and later consequently the Russian Synod Bible), also recognize as authoritative 2 Esdras in which Uriel is mentioned.

The Eastern Orthodox Church and the Eastern Catholic Churches of the Byzantine tradition venerate seven archangels and sometimes an eighth. Michael, Gabriel, Raphael, Uriel, Selaphiel (Salathiel), Jegudiel (Jehudiel), Barachiel and the eighth, Jerahmeel (Jeremiel) (The Synaxis of the Chief of the Heavenly Host, Archangel Michael and the Other Heavenly Disembodied Powers: Feast Day: November 8th ).[11] The Melkite Catholic Church also worships the Archangel Raguel.

Besides Uriel, the Book of Enoch, which is not considered canonical by any of these Christian churches (chapter 20), mentions Raguel, Saraqâêl, and Remiel, while other apocryphal sources give the names Izidkiel, Hanael, and Kepharel instead.[12]

In the Ethiopian Orthodox tradition, the seven archangels are referred to as Michael, Gabriel, Raphael, Uriel, Raguel, Phanuel and Sachiel. In the Coptic Orthodox tradition, the seven Archangels are referred to as Michael, Gabriel, Raphael, Suriel, Zadkiel, Sarathiel, and Ananiel.[13][14][15]

In Anglican and Episcopal tradition there are three or four archangels in the calendar for September 29, the feast of Saint Michael and all the Angels (also called Michaelmas), namely Michael, Gabriel and Raphael[16] and often Uriel as well.[ 17 ][18][19][20][21]

Other traditions[ edit ]

Although Ramiel is described in the Book of Enoch as one of the leaders of the 200 Grigori, the fallen angels, the leader is identified as Semjaza. Other names derived from Pseudepigrapha and recognized by Eastern Orthodox and Oriental Orthodox Churches are Selaphiel, Jegudiel, and Raguel.

In Ismailism there are seven cherubim, comparable to the seven archangels who are commanded to bow down to Qadar, of which Iblis refuses.[22]

In Yazidism there are seven archangels named Jabra’il, Mika’il, Rafa’il (Israfil), Dadra’il, Azrail and Shamkil (Shemna’il) and Azazil, who are emanations of God entrusted with the care of creation .[23]

Seven angels or archangels correspond to the days of the week: Michael (Sunday), Gabriel (Monday), Uriel (Tuesday), Raphael (Wednesday), Selaphiel (Thursday), Raguel or Jegudiel (Friday), and Barachiel (Saturday).[citation needed]

Various occult systems associate each archangel with one of the traditional “seven luminaries” (classical planets visible to the naked eye): Sun, Moon, Mercury, Venus, Mars, Jupiter, and Saturn;[24] but there is disagreement as to which archangel which body corresponds.

According to Rudolf Steiner, four archangels rule the seasons: Spring is Raphael, Summer is Uriel, Autumn is Michael, and Winter is Gabriel.[25]

In the early Gnostic text On the Origin of the World, the aeon called Sophia sends seven archangels to rescue the Archon Sabaoth and take him to the eighth heaven.[26]

Gallery [ edit ]

See also[edit]

Notes and references[edit]

Raphael, Sculpture on the Roman Bridge, Cordoba, Spain.

This article was last revised and updated by Matt Stefon

Come Holy Spirit is a Roman Catholic prayer for guidance.[1] It is discussed in the Catechism of the Catholic Church, paragraphs 2670-2672.[2]

Come Holy Spirit[edit]

Typical English version:

Come, Holy Spirit, fill the hearts of your believers and ignite in them the fire of your love. Send out your spirit and they will be created. And you will renew the face of the earth. let’s pray O God, who taught the hearts of your believers by the light of the Holy Spirit, grant us in the same spirit to be truly wise and always rejoice in his comfort, through Christ our Lord. Amen.

Or in Latin:

Veni Sancte Spiritus, reple tuórum corda fidélium et tui amóris in eis ignem accénde. Emítte Spiritum tuum, et creabúntur. Et renovábis fáciem terræ. Oremus. Deus, qui corda fidélium Sancti Spíritus illustratióne docuísti, da nobis in eódem Spíritu recta sápere, et de eius semper consolatióne gaudére, per Christum, Dóminum nostrum. Amen.

Lutheran usage[ edit ]

The prayer is used regularly as a canticle in the Nordic Lutheran Church of Sweden. Although seldom sung in regular worship, it is an integral part of the opening of spiritual synods and of priestly ordinations,[3] usually during the final rite of investment, after the newly ordained priests have taken their vows. In such cases, it is usually sung first in the original Latin, followed by the Swedish translation.[4]

See also[edit]