What are angels?   The word “angel” comes from the Greek word angelos (άγγελος), which means “messenger.”  So, as the word implies, angels are messengers of God.

What do angels look like?   Angels are traditionally regarded as immaterial beings; and thus an artistic problem arose as to how to give visual expression to these spiritual beings.  Adhering to the prohibition of the second commandment, early Christianity did not represent angels in visual art forms.   You shall not make for yourself an idol, whether in the form of anything that is in heaven above, that is on the earth beneath, or that is in the water under the earth.  (Exodus 20:4)   However, in 787 AD, the Second Council of Nicea decided that it was lawful to represent angels in visual art forms.  Thus, in early Christian art, angels were patterned after the old Greek goddess Nike (Νίκη), the winged goddess of victory, and after the old Roman god Cupid, the winged god of erotic love.  This depiction of angels continued into the Middle Ages.   During the Middle Ages, angels were also considered to be both beautiful and sexless.  Thus, they were portrayed as boyish and were androgynous in appearance.  For the sake of medieval modesty, angels were clothed in flowing garments which covered their feet.   The scholastic theologian, St. Thomas Aquinas (1226-1274 AD), reasoned that, as divine messengers, angels were pure intelligences and were not united to bodies.  And, given that intelligence resides in the head, certain angelic beings were often represented from the late Middle Ages onward simply as heads with wings.

Are there different kinds of angels?   From numerous references in Scripture, it was deduced during antiquity that there are many kinds of angels.  These angelic beings are referred to in Scripture by many titles and phrases.      Men                  —     Genesis 18:1-8;Genesis 32:24;Mark 16:5      Sons of God      —     Genesis 6:1-4      Seraphim          —     Isaiah 6:2-3      Cherubim         —     Genesis 3:24      Thrones            —     Colossians 1:16      Dominions        —     Colossians 1:16      Powers              —     Romans 8:37-39;Ephesians 3:10-11;Colossians 1:16     Principalities     —     Romans 8:37-39;Ephesians 3:10-11;Colossians 1:16    Archangels         —     1 Thessalonians 4:16;Jude 9   Legends of an angelic hierarchy arose as many theologians of the early church attempted to classify angels according to Biblical references.  The most influential ordering was expounded by Pseudo-Dionysius in the Celestial Hierarchies.   According to the Celestial Hierarchies, angels were classified into nine choirs, grouped into three hierarchies.   1st Hierarchy: Counselors      1st Choir:  Seraphim      2nd Choir:  Cherubim      3rd Choir:  Thrones 2nd Hierarchy: Governors of the Stars and the Elements      4th Choir:  Dominions (or Dominations)      5th Choir:  Virtues      6th Choir:  Powers   3rd Hierarchy: Messengers       7th Choir:  Principalities (or Princedoms)      8th Choir:  Archangels      9th Choir:  Angels

Do angels have Gender?   In the Bible, the word “men” is sometimes used when referring to messengers from God.  Also the pronoun “he” is often used when referring to angels.  These references may imply that angels have a masculine gender, or they may simply be a linguistic convenience to personalize these spiritual beings who are otherwise sexless.   However, there is a rather enigmatic reference to the gender of angels in Genesis chapter six.  In this reference, angels are said to have a relationship with humankind which is more carnal in nature than spiritual.  This reference still puzzles Biblical scholars to this day.   When people began to multiply on the face of the ground, and daughters were born to them, the sons of God saw that they were fair; and they took wives for themselves of all that they chose.  Then the Lord said, ‘My spirit shall not abide in mortals for ever, for they are flesh; their days shall be one hundred and twenty years.’ The Nephilim were on the earth in those days—and also afterwards—when the sons of God went in to the daughters of humans, who bore children to them. These were the heroes that were of old, warriors of renown.  (Genesis 6:1-4)     From this Biblical passage, the gender of angels is implied in that they have sexual relations with human women.  The result of this mating is a race called the Nephilim.  [“Nephilim” (נפלים) in some English Bibles is translated as “giants,” but its literal meaning in Hebrew is “fallen ones.”]  This Biblical account does not explain at all who these “heroes of old” (these “warriors of renown”) are.  But, the story does imply that God is not pleased with this mating—God does not apparently like the idea of mixing the angelic ream with the earthly realm.

How Many Angels Can Dance on the Head of a Pin?   During the middle ages, the subject of angels became a focal point of intense theological scrutiny.  Medieval theologians sought to unlock the mysteries of the nature of angels.  Believing that angels were residents of the celestial (heavenly) realm, they theorized that they were composed of a mysterious substance called “subtle matter.”  Such contemplations led to seemingly absurd questions such as, “How many angels can dance on the head of a pin?”  But, as absurd as this question might sound to our modern ears, this was actually an important issue in the middle ages when one is dealing with the properties of “subtle matter” and its relationship to earthly matter.  Behind such questions is a more philosophical question—“what is the relationship between spiritual reality and physical reality?”   This deeper question still captivates the minds of Christians today.  Today we tend to think of physical things as occupying time and space—there is a certain place where a physical thing is and where it is not—there is a certain interval of time when a physical thing exists and when it does not exist.  But, we tend to think of spiritual things as not being contained by space and time—they can be anywhere and everywhere at the same time—they can exist now and eternally wherever they may be.  Effectively, then, spiritual reality and physical reality are beyond comparison.   So, how many angels can dance on the head of a pin?  If we responded, “All of them,” the answer would be correct.  But, if we responded, “None of them,” the answer would be just as correct.

What are Guardian Angels?   There are many persons today (both Christians and non-Christians) who believe that angels from God watch over individuals protecting them from harm and guiding them toward prosperity and happiness.   This idea of guardian angels was first popularized by the medieval scholastic theologian St. Thomas Aquinas.  Based on influences from Islamic theology (in which guardian angels play a significant role), Aquinas delineates their roles for Christianity.  Thereafter, his notion of guardian angels was a basic component of the Christian tradition.  The archangel Raphael (from the apocryphal book of Tobit) became the archetype of this medieval notion of guardian angels.   Aquinas conceived of guardian angels as a powerful spiritual presence.  He believed that there were guardian angels not only of individuals, but also of families and of nations.  These angels would guide persons through threshold experiences and through life’s rites of passage.  In particular, such angels are present at the end of life to guide individuals through the threshold of death into the celestial levels of heaven.

Are angels good or evil?   Angels have traditionally been depicted as having the freedom to make moral choices.  The Apostles Paul implies that angels are free to choose between right and wrong in that they must face judicial supervision.   Do you not know that we are to judge angels—to say nothing of ordinary matters?  (1 Corinthians 6:3)   Those who have chosen goodness and to abide in the grace of God are those who continuously abide in a state of grace.  These are conventionally called “angels” as a collective term for all celestial beings who have chosen God’s goodness.   Now, those angelic beings who have chosen evil and to rebel against the grace of God are those who have been expelled from Heaven and are condemned to eternal damnation.  These are conventionally called “demons” as a collective term for all angels who have chosen to reject God’s sovereignty and grace.   God did not spare angels when they sinned, but sent them to hell, putting them into gloomy dungeons to be held for judgment.  (2 Peter 2:4)

Do angels have names?   Among the sixty-six books of the Bible, only two angels are named: Gabriel and Michael.  If we consider the apocryphal books to be among the Old Testament writings, then we find the name of a third angel (Raphael) in the Book of Tobit.   Gabriel (גבריאל), which in Hebrew means “God is my strength,” appears in the Book of Daniel as one who comes to aid the prophet in understanding his apocalyptic vision (Daniel 8:15-18, 9:20-21).  Gabriel also appears in the Gospel of Luke as the angel of the annunciation (Luke 1:26-38).  According to Jewish lore, Gabriel is the angel who rained down death and destruction upon the sinful cities of Sodom and Gomorrah (Genesis 19).  According to Islamic tradition, it was the angel Gabriel (Jibril in Arabic) who dictated the Koran to Mohammed.  And, according to Christian lore, Gabriel is one of the highest-ranking angels—second only to Michael.   Michael (מיכאל), which in Hebrew means “who is like God,” appears in the Book of Revelation as the archangel who casts Satan and his malevolent angels out of heaven (Revelation 12:7-9).  According to Jewish lore, Michael contended with Satan over the burial of Moses’ body [this legend is alluded to in the New Testament (Jude 9)].  Another Jewish legend asserts that the fire which Moses saw in the burning bush was the angel Michael.  According to Islamic lore, Michael (Mika’il in Arabic) resides in the 7th heaven where he implores the pardon of God.  And, according to Christian lore, Michael is the highest-ranking angel.   Raphael (רפאל), which in Hebrew means “God has healed,” appears in the apocryphal Book of Tobit as companion and guide to Tobit’s son Tobias who journeys from Media to Nineveh .  It is only at the end of the journey when Raphael reveals himself by name as one of the seven holy angels (Tobit 12:11-15).  According to Jewish lore, Raphael (as his name implies) is credited with healing Abraham of the pain of circumcision (Genesis 17:24) and with curing Jacob of the injury to his thigh after wrestling with an adversary at Peniel (Genesis 32:22-32).  And, according to Christian lore, Raphael is one of the highest-ranking angels—surpassed only by Michael and Gabriel.   Now, some have claimed that another angel (albeit, an evil being) is named in the pages of Scripture: Satan—the fallen angel.  But, the word “Satan” is not actually a proper name; rather, it is the role or function of this angel.

Who is Satan?   The name “Satan” comes from the English transliteration of the Hebrew word satan (שטן) whose literal meaning is “adversary” or “accuser.”  In the Old Testament books of Job and Zechariah, the figure of Satan is depicted as a member of God’s council whose basic duty it was to “accuse” human beings before God.  In these books, the word “Satan” is written with the definite article “the” (השטן).  Thus, these passages are not referring to “Satan” as a proper name but as a role or office (“the accuser”).  A more accurate translation in these passages would be “the Satan” or “the adversary.”   One day the heavenly beings came to present themselves before the Lord, and Satan also came among them.  (Job 1:6)   Then he showed me the high priest Joshua standing before the angel of the Lord, and Satan standing at his right hand to accuse him.  (Zechariah 3:1)   By the time of the New Testament, “Satan” is the traditional name of that angel who is regarded as God’s archenemy and as the personification of evil.  Satan is regarded as the leader of a host of malevolent angels or demons.  By tradition, Satan was cast out of heaven because of his rebellion against God and because of his desire to assume the prerogatives of divinity.  This tradition is reflected in New Testament passages such as Luke 10:18 and Revelation 12:7-9.

Is Satan the same as the Devil?   In most English translations of the Bible, Satan is the same supernatural being as the Devil.  The word “devil” is the English translation of the Greek word diabolos (διάβολος) meaning “accuser.”  Diabolos is used in the Septuagint (the Greek translation of the Old Tesatment) to translate the Hebrew word satan (שטן).  In the New Testament, diabolos is used as a virtual synonym for the Greek transliteration Satanas (Σαταναος), translated in English as “Satan.”   And war broke out in heaven; Michael and his angels fought against the dragon.  The dragon and his angels fought back, but they were defeated, and there was no longer any place for them in heaven.  The great dragon was thrown down, that ancient serpent, who is called the Devil and Satan, the deceiver of the whole world—he was thrown down to the earth, and his angels were thrown down with him.  (Revelation 12:7-9)   Then I saw an angel coming down from heaven, holding in his hand the key to the bottomless pit and a great chain.  He seized the dragon, that ancient serpent, who is the Devil and Satan, and bound him for a thousand years.  (Revelation 20:1-2)   However, in the King James Version (KJV), the words “Satan” and “devil” are not always synonymous.  When the KJV was published (1611 AD), the word “devil” was regularly employed as a translation of another Greek word, daimon (δαίμων).  But, by the time that the Revised Standard Version (RSV) is published, daimon is translated as “demon.”

Is “Lucifer” another name for Satan?   The English word “Lucifer” comes from the Latin for “light bearer.”  The word “Lucifer” is the translation in the King James Version (KJV) of Isaiah 14:12 for the Hebrew word helel (הילל) which means “morning star” or “day star.”  Helel refers to the planet Venus (the third brightest object in the night sky) and is an apparent reference to deities of the ancient Near East.   In Isaiah 14:12, the prophet refers to the tyrannical king of Babylon with the taunting title of “Day Star, Son of Dawn.”  Isaiah ironically refers to this tyrant with an exalted title because the Babylonian king has fallen from his lofty position of power as did the deities of ancient Canaanite mythology.   How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations!  (Isaiah 14:12 – KJV)   How you are fallen from heaven, O Day Star, son of Dawn!  How you are cut down to the ground, you who laid the nations low!  (Isaiah 14:12 – NRSV)   In the Christian church, this passage from Isaiah came to be connected with Jesus’ saying in Luke’s Gospel:   “I saw Satan fall like lightning from heaven.”  (Luke 10:18)   Thus, the connection was made (erroneously) between Lucifer and Satan, and Lucifer was popularly understood as another name for Satan.

Is Satan responsible for evil?   Occasionally, a person might try to account for immoral behavior by declaring, “The Devil made me do it!”  But, we believe that blaming the Devil for our actions is nothing other than an attempt to disavow our responsibility as agents of evil.    Although Presbyterians do not doubt the existence of Satan, we do not believe the claim that Satan forces persons to inflict suffering upon the rest of creation.  Each person is accountable to God for his or her own actions.  Satan is not to blame.  Satan cannot make persons evil.  This fallen angel does not have power in himself to corrupt God’s creation.  Creation was not placed under Satan’s dominion, but under the dominion of humankind.   Then God said, “Let us make humankind in our image, according to our likeness; and let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all wild animals of the earth, and over every creeping thing that creeps upon the earth.”  (Genesis 1:26)   So, if Satan does not cause persons to do evil things, what role does Satan play in the world’s ills?   We believe that Satan has no inherent power over us.  The only power which he has is that power which we give him over us.  Satan is often called “the Tempter” because he represents those temptations which entice us to act in ways contrary to God’s goodness.  These temptations cannot make us do evil, but they can make evil things seem good to us.  Temptations are not inherently evil, but yielding to them is.  So, whenever we choose to give in to the enticement of temptation, we are giving life and form to evil.  In other words, we are imbuing Satan with power over us which he did not inherently have.