[image] An angel is an ethereal being (meaning it is "of the air")whose duties are to assist and serve God or the gods of many religious traditions.
According to Jewish interpretation, Elohim is almost entirely reserved for the one true God; but at times 'Elohim (powers), bnē 'Elohim, bnē Elim (sons of gods)(i.e. members of the class of divine beings) were general terms for beings with great power (i.e. judges or alternately, some kind of super powerful human beings). Hence they came to be used collectively of super-human beings, distinct from Yahweh and, therefore, inferior and ultimately subordinate (e.g. Genesis 6:2; Job 1:6; Psalms 8:5). See also: Names of God in Judaism
Angels are referred to as "holy ones" (Zechariah 14:5) and "watchers" (Daniel 4:13). They are spoken of as the "host of Heaven" (Deuteronomy 17:3) or of "Yahweh" (Joshua 5:14). The "hosts," תואבצ Sebaoth in the title Yahweh Sebaoth, Lord of Hosts, were probably at one time identified with the angels. The identification of the "hosts" with the stars comes to the same thing; the stars were thought of as being closely connected with angels. However, YHWH is very jealous of the distinction between Himself and angels, and consequently, the Hebrews were forbidden by Moses to worship the "host of heaven". It is probable that the "hosts" were also identified with the armies of Israel, whether this army is human, or angelic. The New Testament often speaks of "spirits," πνεύματα (Revelation 1:4).
Prior to the emergence of Monotheism in Israel the idea of an angel was the Mal'akh Yahweh, Angel of the Lord, or Mal'akh Elohim, Angel of God. The Mal'akh Yahweh is an appearance or manifestation of Yahweh in the form of a man, and the term Mal'akh Yahweh is used interchangeably with Yahweh (Cf. Exodus 3:2, with 3:4; 13:21 with 14:19). Those who see the Mal'akh Yahweh say they have seen God (Genesis 32:30; Judges 13:22). The Mal'akh Yahweh (or Elohim) appears to Abraham, Hagar, Moses, Gideon, &c., and leads the Israelites in the Pillar of Cloud (Exodus 3:2). The phrase Mal'akh Yahweh may have been originally a courtly circumlocution for the Divine King; but it readily became a means of avoiding Anthropomorphism, and later on, when angels were classified, the Mal'akh Yahweh meant an angel of distinguished rank. The identification of the Mal'akh Yahweh with the Logos, or Second Person of the Trinity, is not indicated by the references in the Hebrew scriptures; but the idea of a Being partly identified with God, and yet in some sense distinct from him, illustrates a tendency of Jewish religious thought to distinguish persons within the unity of the deity. Christians think that this foreshadows the doctrine of the Trinity, whereas Kabbalist Jews would show how it developed into kabbalistic theological thought and imagery.
In earlier literature the Mal'akh Yahweh or Elohim is almost the only angel mentioned. However, there are a few passages which speak of subordinate superhuman beings other than the Mal'akh Yahweh or Elohim. There are the cherubim who guard Garden of Eden. In Genesis 18, 19. (J) the appearance of Yahweh to Abraham and Lot is connected with three, afterwards two, men or messengers; but possibly in the original form of the story Yahweh appeared alone (Cf. 18:1 with 18:2, and note change of number in 19:17). At Bethel, Jacob sees the angels of God on the ladder (Genesis 28:12), and later on they appear to him at Mahanaim (Genesis 32:1). In all these cases the angels, like the Mal'akh Yahweh, are connected with or represent a Theophany. Similarly the "man" who wrestles with Jacob at Peniel is identified with God (Genesis 32:24, 30). In Isaiah 6 the seraphim, superhuman beings with six wings, appear as the attendants of Yahweh. Thus, the pre-exilic literature rarely mentions angels, or other superhuman beings other than Yahweh and manifestations of Yahweh; the pre-exilic prophets hardly mention angels. An angel of I Kings 13:18 might be the Mal'akh Yahweh, as in 19:5, cf. 7, or the passage, at any rate in its present form, may be exilic or post-exilic. Nevertheless we may well suppose that polytheists in ancient Israel believed in superhuman beings other than Yahweh, but that the inspired writers have mostly suppressed references to them as unedifying.
Once the doctrine of monotheism was formally expressed, in the period immediately before and during the Exile (Deuteronomy 6:4-5 and Isaiah 43:10), we find angels prominent in the Book of Ezekiel. Ezekiel, as a prophet of the Exile, may have been influenced by the hierarchy of supernatural beings in the Babylonian religion, and perhaps even by the angelology of Zoroastrianism (it is not, however, certain that these doctrines of Zoroastrianism were developed at so early a date). Ezekiel 9 gives elaborate descriptions of cherubim (a class, or type of angels); and in one of his visions, he sees seven angels execute the judgment of God upon Jerusalem. As in Genesis, they are styled "men"; mal'akh, for "angel", does not occur in Ezekiel. Somewhat later, in the visions of Zechariah, angels play a great part; they are sometimes spoken of as "men", sometimes as mal'akh, and the Mal'akh Yahweh seems to hold a certain primacy among them (Zecharias 1:11). The Satan also appears to prosecute (so to speak) the High Priest before the divine tribunal (Zecharias 3:1). Similarly in the Job the bne Elohim, sons of God, appear as attendants of God, and amongst them, Satan (Hebrew ha satan), again in the role of public prosecutor, the defendant being Job (Job 1, 2. Cf. I Chronicles 21:1). Occasional references to "angels" occur in the Psalter (Pss. 91:11, 103:20 &c.); they appear as ministers of God.
In Psalms 78:49 the "evil angels" of the Authorized Version conveys a false impression; it should be "angels of evil", i.e. angels who inflict chastisement as ministers of God.
The seven angels of Ezekiel may be compared with the seven eyes of Yahweh in Zecharias 3:9, 4:10. The latter have been connected by Ewald and others with the later doctrine of seven chief angels (Tobit 12:15; Revelations 8:2), parallel to and influenced by the Ameshaspentas (Amesha Spenta), or seven great spirits of the Persian mythology, but the connection is doubtful.
In the Priestly Code, c. 400 BC, there is no reference to angels, apart from the possible suggestion in the plural in Genesis 1:26.
During the Persian and Greek periods, the doctrine of angels underwent a great development, partly, at any rate, under foreign influences. In Daniel, c. 160 BC, 71 angels, usually spoken of as "men" or "Angel-princes", appear as guardians or champions of the individual nations, defending them as God sits in council with them over the world; grades are implied, there are "princes" and "chief" or "great princes"; and the names of some angels are known, Gabriel, Michael; the latter is pre-eminent (Dan. 8:16; 10:13, 20-21), he is the guardian of Israel's leading Kingdom of Judah. Again in Tobit a leading part is played by Raphael, "one of the seven holy angels". (Tob. 12:15.)
In Tobit, too, we find the idea of the Demon or evil angel. In the canonical Hebrew/Aramaic scriptures, angels may inflict suffering as ministers of God, and Satan may act as accuser or tempter; but they appear as subordinates to God, fulfilling His will, and not as independent, morally evil agents. The statement (Job 4:18) that God "charged his angels with folly" applies to all angels. In Daniel, the princes, or guardian angels, of the heathen nations oppose Michael, the guardian angel of Judah. But in Tobit, we find Asmodaeus the evil demon, τὸ πονηρὸν δαιμόνιον, who strangles Sarah's husbands, and also a general reference to "a devil or evil spirit", πνεῦμα (Tobit 3:8, 17; 6:7).
The Fall of the Angels is not properly a scriptural doctrine, though it is based on Gen. 6:2, as interpreted by the Book of Enoch. It is true that the bnē Elohim of that chapter are subordinate superhuman beings (cf. above), but they belong to a different order of thought from the angels of Judaism and of Christian doctrine; and the passage in no way suggests that the bne Elohim suffered any loss of status through their act.
The guardian angels of the nations in Daniel probably represent the gods of the heathen, and we have there the first step of the process by which these gods became evil angels, an idea expanded by Milton in Paradise Lost. The development of the doctrine of an organized hierarchy of angels belongs to the Jewish literature of the period 200 BC to A.D. 100. In Jewish apocalypses especially, the imagination ran riot on the rank, classes and names of angels; and such works as the various books of Enoch and the Ascension of Isaiah supply much information on this subject.Appearance of angels
In the Hebrew Bible, angels often appear to people in the shape of humans of extraordinary beauty, and often are not immediately recognized as angels (Gen. xviii. 2, xix. 5; Judges, vi. 17, xiii. 6; II Sam. xxix. 9); some fly through the air; some become invisible; sacrifices touched by them are consumed by fire; and they may disappear in sacrificial fire, like Elijah, who rode to heaven in a fiery chariot. Angels, or the Angel, appeared in the flames of the thorn bush (Gen. xvi. 13; Judges, vi. 21, 22; II Kings, ii. 11; Ex. iii. 2). They are described as pure and bright as Heaven; consequently, they are said to be formed of fire, and encompassed by light (Job, xv. 15), as the Psalmist said (Ps. civ. 4, R. V.): "Who makes winds his messengers; his ministers a flaming fire."
Though superhuman, angels can assume human form; this is the earliest conception. Gradually, and especially in post-Biblical times, angels came to be bodied forth in a form corresponding to the nature of the mission to be fulfilled—generally, however, the human form. Angels bear drawn swords or other destroying weapons in their hands—one carries an ink-horn by his side—and ride on horses (Num. xxii. 23, Josh. v. 13, Ezek. ix. 2, Zech. i. 8 et seq.). It is worth noting that these angels carry items that are contempory to the time in which they visit (perhaps angels are bound by the technology which humans have achieved). A terrible angel is the one mentioned in I Chron. xxi. 16, 30, as standing "between the earth and the heaven, having a drawn sword in his hand". In the Book of Daniel, reference is made to an angel "clothed in linen, whose loins were girded with fine gold of Uphaz: his body also was like the Beryl, and his face as the appearance of Lightning, and his eyes as lamps of fire, and his arms and his feet like in color to polished Brass, and the voice of his words like the voice of a multitude" (Dan. x. 5, 6). This imagery is very similar to the description of Jesus in the book of Revelation. Angels are thought to possess wings (Dan. ix. 21), as they are described in the Bible, and depicted in Christian, Jewish and Zoroastrian art. They are commonly depicted with halos.
Images of angels in Christian art are identical to prior depictions of gods such as Zeus and Nike, in pre-Christian classical art, and some divine beings in Mesopotamian art. The use of wings suggests an original artistic convention merely intended to denote the figure as a Spirit.
Angels are portrayed as powerful and dreadful, endowed with wisdom and with knowledge of all earthly events, correct in their judgment, holy, but not infallible: they strive against each other, and God has to make peace between them. When their duties are not punitive, angels are beneficent to man (Ps. ciii. 20, lxxviii. 25; II Sam. xiv. 17, 20, xix. 28; Zech. xiv. 5; Job, iv. 18, xxv. 2).
The number of angels is enormous. Jacob meets a host of angels; Joshua sees the "captain of the host of the Lord"; God sits on His throne, "all the host of heaven standing by Him on His right hand and on his left"; the sons of God come "to present themselves before the Lord" (Gen. xxxii. 2; Josh. v. 14, 15; I Kings, xxii. 19; Job, i. 6, ii. 1; Ps. lxxxix. 6; Job, xxxiii. 23). The general conception is the one of Job (xxv. 3): "Is there any number of his armies?" In the book of Revelation, the number is "a thousand thousands, and many tens of thousands".
Though the older writings usually mention one angel of the Lord, embassies to men as a rule comprised several messengers. The inference, however, is not to be drawn that God Himself or one particular angel was designated: the expression was given simply to God's power to accomplish through but one angel any deed, however wonderful.
Angels are referred to in connection with their special missions as, for instance, the "angel which hath redeemed," "an interpreter," "the angel that destroyed," "messenger of the covenant," "angel of his presence," and "a band of angels of evil" (Gen. xlviii. 16; Job, xxxiii. 23; II Sam. xxiv. 16; Mal. iii. 1; Isa. lxiii. 9; Ps. lxxviii. 49, R. V.). When, however, the heavenly host is regarded in its most comprehensive aspect, a distinction may be made between cherubim, seraphim, ḥayyot ("living creatures"), ofanim ("wheels"), and arelim (another name for Thrones). God is described as riding on the cherubim and as "the Lord of hosts, who dwelleth between the cherubim"; while the latter guard the way of the Tree of Life (I Sam. iv. 4, Ps. lxxx. 2, Gen. iii. 24). The seraphim are described by Isaiah (vi. 2) as having six wings; and Ezekiel describes the ḥayyot (Ezek. i. 5 et seq.) and ofanim as heavenly beings who carry God's throne. Satan ("the adversary") is perhaps a fallen seraph, possibly the mightiest of God's angels in creation, now a potent foe.
In post-Biblical times, the heavenly hosts became more highly organized (possibly as early as Zechariah [iii. 9, iv. 10]; certainly in Daniel), and there came to be various kinds of angels; some even being provided with names, as will be shown below.
In the Judges (ii. 1) an angel of the Lord—unless here and in the preceding instances (compare Isa. xlii. 19, Ḥag. i. 13, Mal. iii. 1), a human messenger of God is meant—addressed the whole people, swearing to bring them to the promised land. An angel brought Elijah meat and drink (I Kings, xix. 5); and as God watched over Jacob, so is every pious person protected by an angel, who cares for him in all his ways (Ps. xxxiv. 7, xci. 11). There are angels militant, one of whom smites in one night the whole Assyrian army of 185,000 men (II Kings, xix. 35); messengers go forth from God "in ships to make the careless Ethiopians afraid" (Ezek. xxx. 9); the enemy is scattered before the angel like chaff (Ps. xxxv. 5, 6).
Avenging angels are mentioned, such as the one in II Sam. xxiv. 15, who annihilates thousands. It would seem that the pestilence was personified, and that the "evil angels" mentioned in Ps. lxxviii. 49 are to be regarded as personifications of this kind. "Evil" is here to be taken in the causative sense, as "producing evil"; for, as stated above, angels are generally considered to be by nature beneficent to man. They glorify God, whence the term "glorifying angels" comes (Ps. xxix. 1, ciii. 20, cxlviii. 2; compare Isa. vi. 2 et seq.).
They constitute God's court, sitting in council with Him (I Kings, xxii. 19; Job, i. 6, ii. 1); hence they are called His "council of the holy ones" (Ps. lxxxix. 7, R. V.; A. V. "assembly of the saints"). They accompany God as His attendants, when He appears to man (Deut. xxxiii. 2; Job, xxxviii. 7). This conception was developed after the Exile; and in the Zechariah, angels of various shapes are delegated "to walk to and fro through the earth" in order to find out and report what happens (Zech. vi. 7).
In the prophetic books, angels appear as representatives of the prophetic spirit, and bring to the prophets God's word. Thus the prophet Haggai was called God's messenger (angel); and it is known that "Malachi" is not a real name, but means "messenger" or "angel". It is noteworthy that in I Kings, xiii. 18, an angel brought the divine word to the prophet.
In some places, it is implied that angels existed before the Creation (Gen. i. 26; Job, xxxviii. 7). The earlier Biblical writings did not speculate about them; simply regarding them, in their relations to man, as God's agents. Consequently, they did not individualize or denominate them; and in Judges, xiii. 18, and Gen. xxxii. 30, the angels, when questioned, refuse to give their names. In Daniel, however, there occur the names Michael and Gabriel. Michael is Israel's representative in Heaven, where other nations—the Persians, for instance—were also represented by angelic princes. More than three hundred years before the Book of Daniel was written, Zechariah graded the angels according to their rank, but did not name them. The notion of the seven eyes (Zech. iii. 9, iv. 10) may have been affected by the representation of the seven archangels and also possibly by the seven amshaspands of Zoroastrianism (compare Ezek. ix. 2).Jewish views
Angels appear in several Old Testament (Hebrew Bible) stories, in addition to the ones previously mentioned above. These include the warning to Lot of the imminent destruction of Sodom. Many Bible chapters mention an "angry God" who sends His angel to smite the enemies of the Israelites. Traditional Jewish biblical commentators have a variety of ways of explaining what an angel is. The earliest Biblical books present angels as heavenly beings created by God, some of whom apparently are endowed with free will. Later biblical books in the Tanakh present a stunningly different view of angels, as the Jewish beliefs about such things developed over the many years covered in the Bible. Such a differing perspective on angels is discovered in the Book of Ezekiel, where these angels bear no relation whatsoever to the former understanding of what an angel was.
The archangels named in post-exile Judaism are Gabriel, Michael, Raphael, Uriel, Raguel, Sariel, and Jerahmeel. Gabriel and Michael are mentioned in the book of Daniel, Raphael in the Book of Tobit (from the Protestant Apocrypha or Catholic and Orthodox Deuterocanon) and the remaining four in the Book of Enoch from the Old Testament Pseudepigrapha (considered canonical by the Ethiopian Orthodox).
One can perhaps say that Maimonides thus presents a virtual rejection of the "classical" Jewish view of miracles; he and others substitute a rationalism that seems more appropriate for 20th and 21st century religious rationalists.
Others might perhaps view Maimonides's statements as being perfectly in keeping with the continued evolvement of Jewish thought over a period of several millennia.
In the New Testament angels appear frequently as the ministers of God and the agents of revelation (E.g. Matthew 1:20 (to Joseph), 4:11. (to Jesus), Luke 1:26 (to Mary), Acts 12:7 (to Peter)); and Our Lord speaks of angels as fulfilling such functions (E.g. Mark 8:38, 13:27), implying in one saying that they neither marry nor are given in marriage (Mark 12:25). Naturally angels are most prominent in the Apocalypse. The New Testament takes little interest in the idea of the angelic hierarchy, but there are traces of the doctrine. The distinction of good and bad angels is recognized; we have names, Gabriel (Luke 1:19), and the evil angels Abaddon or Apollyon (Rev. 9:11), Beelzebub (Mark 3:22) and Satan (Mark 1:13); ranks are implied, archangels (Michael, Jude 9), principalities and powers (Rom. 8:38; Col. 2:10), thrones and dominions (Col 1:16). Angels occur in groups of four or seven (Rev 7:1). In Rev. 1-3. we meet with the "Angels" of the Seven Churches of Asia Minor. These are probably guardian angels, standing to the churches in the same relation that the "princes" in Daniel stand to the nations; practically the "angels" are personifications of the churches. A less likely view is that the "angels" are the human representatives of the churches, the bishops or chief presbyters. There seems, however, no parallel to such a use of "angel", and it is doubtful whether the monarchical government of churches was fully developed when the Apocalypse was written.
The archangel Gabriel appeared to Mary in the traditional role of messenger to inform her that her child would be the Messiah, and other angels were present to herald his birth. In Matt. 28:2, an angel appeared at Jesus' tomb, frightened the Roman guards, rolled away the stone from the tomb, and later told the Myrrh-bearing women of Jesus' Resurrection. Alternately, in Mark 16:5 the angel is not seen until the women enter the already-opened tomb, and he is described simply as "a young man." In Luke's version of the resurrection tale (Luke 24:4), two angels suddenly apparate next to the women within the tomb; they are described as being clothed in "dazzling apparel." This is most similar to the version in John 20:12, where Mary alone speaks to "two angels in white" within the tomb of Jesus.
Two angels witnessed Jesus' ascent into Heaven and prophesied his return. When Peter was imprisoned, an angel put his guards to sleep, released him from his chains, and led him out of the prison. Angels fill a number of different roles in the Book of Revelation. Among other things, they are seen gathered around the Throne of God singing the thrice-holy Hymn.
An interpretation of the angels in the gospels is that angels are simply humans carrying a divine message. Indeed, the term "angel" frequently appears to describe not beings of power, but simply announcers of events.
Angels are frequently depicted as human in appearance, though many theologians have argued that they have no physical existence. (Hence the frequently recounted tale of Scholastics arguing about how many angels could fit on a pinhead; if angels possess physical bodies, the answer is "at most a finite number", if they do not, then we rule out any finite number greater than zero as the answer.) Seraphim are often depicted as six wings radiating from a center — either concealing a body, or without a body. Starting with the end of the 4th century, angels were depicted with wings, presumably to give an easy explanation for them travelling to and from heaven. Scholastic theologians teach that angels are able to reason instantly, and to move instantly. They also teach that angels are intermediaries to some forces that would otherwise be natural forces of the universe, such as the rotation of planets and the motion of stars. Angels possess the beatific vision, or the unencumbered understanding of God (the essence of the pleasure of heaven). Furthermore, there are more angels than there are anything else in the universe (although when first written this would have probably not included atoms since atomic structure was not known).
Religious thought about the angels during the middle ages was much influenced by the theory of the angelic hierarchy set forth in The Celestial Hierarchy, a work of Pseudo-Dionysius the Areopagite, an unknown 5th century Author or authors writing in the style of Dionysius the Areopagite. The creeds and confessions do not formulate any authoritative doctrine of angels; and modern rationalism has tended to deny the existence of such beings, or to regard the subject as one on which we can have no certain knowledge. The principle of continuity, however, seems to require the existence of beings intermediate between man and God.
Some Christian traditions hold that angels are organized into three major hierarchies which are subdivided into orders called "Choirs", and list as many as ten orders of angels. The Celestial Hierarchy is the source of the names that have become part of tradition: Angels, Archangels, Principalities, Powers, Virtues, Dominions, Thrones, Cherubim, and Seraphim. In this hierarchy, the Cherubim and Seraphim are typically closest to God, while the Angels and Archangels are most active in human affairs. Many of these names come from verses in the bible which would appear at first to be referencing a literal thing, although retroactively suggesting that they really mention angels can also make sense in the context. For example the verse in Paul "our struggle is not with earthly things but with principalities and powers" (meaning according to most theologians the fallen angels of those choirs, used as an example of all the fallen angels).
Some Christian traditions also hold that angels play a variety of specific roles in the lives of believers. For instance, each Christian may be assigned a guardian angel at their baptism (although never defined by the Catholic or Orthodox churches, nevertheless it is personally held by many church members and most theologians). Each consecrated altar has at least one angel always present offering up prayers, and a number of angels join the congregation when they meet to pray. In the story of the 40 martyrs of Sebaste, in which 40 Christian Roman soldiers were made to stand naked on a frozen lake in the snow until they renounced their faith, angels were seen descending from Heaven placing the crowns of martyrs on their heads.
Certain Christian traditions, especially the Reformed tradition within Protestantism hold that references to the "Angel of the Lord" are references to pre-Incarnation appearances of Jesus.
Some medieval Christian philosophers were influenced by the views of Maimonides, and accepted his view of angels. Today, these views of angels are still technically acceptable within many mainstream Christian denominations. However, for all practical purposes most Christian lay people know little or nothing of these views, and do not accept them.
Satan and the demons are thought by Christians to be angels who rebelled against God and were expelled from Heaven.
In many informal folk beliefs among Christians concerning the Afterlife, the souls of the virtuous dead ascend into Heaven to be converted into angels. The Bible does state that at the resurrection, people will be like the angels with regard to marriage and immortality (Luke 20:35-36), and teaches such a transformation for instance at 1Cor 15:51; it states that the saints (all believers) will judge angels (1 Cor 6:3). Flavius Josephus (Discourse to the Greeks concerning Hades, VI) teaches of ressurected men and woman, i.e. male and female. (Zechariah 5,9) could be interpreted, that there are also female angels. The statement of 1Cor 11:10 could be interpreted, as if male angels could be vulnerable to the female attractiveness of worshipping woman. Official doctrines of most Christian churches teach that the virtuous are resurrected in the end of times, having a physical body again, unlike angels (see Swedenborgianism for a church that does officially and systematically teach that people enter heaven immediately after death).
According to the official doctrine of the Church of Jesus Christ of Latter-day Saints, (Bible Dictionary entry on "Angels"):
Joseph Smith, Jr. described his first angelic encounter thus (Joseph Smith History 1:31-33):
People who claimed to have been received a visit by an angel include Joseph Smith, Jr., Oliver Cowdery, David Whitmer, Martin Harris. Although Cowdery, Whitmer, and Harris all eventually became disaffected with Smith and left the church, none of them retracted their statement that they had seen and conversed with an angel of the Lord, and indeed, even defended their claim of angelic visitation to their deaths.
Names of some known angels who appeared are Moroni, Nephi, Peter, James, John, John the Baptist.
Michael the archangel was Adam (the first man) when he was mortal, and Gabriel lived on the earth as Noah (the one who built the ark).
In Islam, angels are benevolent beings created from light and do not possess free will. They are completely devoted to the worship of God (Allah) and carry out certain functions on His command, such as recording every human being's actions, placing a soul in a newborn child, maintaining certain environmental conditions of the planet (such as nurturing vegetation and distributing the rain) and taking the soul at the time of death. Angels are described as being excessively beautiful and have different numbers of wings (for example, Gabriel is attributed as having six-hundred wings in his natural form). They can take on human form, but only in appearance. As such, angels do not eat, procreate or commit sin as humans do.
According to the majority of Islamic scholars, angels are incapable of commiting sin, and therefore cannot fall from grace, including Iblis who chose to do evil because he had free-will and is not considered as a fallen angel, but a separate entity made of fire called jinn. Scholars cite the following Quranic ayat (verse), "And when We said to the Angels; "Prostrate yourselves unto Adam." So they prostrated themselves except Iblis. He was one of the jinn..." (Surat Al-Kahf, 18:50). Angels, unlike the fiery nature of jinn, are beings of goodness and cannot choose to disobey God, nor do they possess the ability to do evil.
The archangel Jibril is attributed with sending the message of Allah to all the Prophets (including the Psalms, Torah, Bible and Qur'an. Other angels include Michael (Mikaeel) who discharges control of vegetation and rain, Sarafiel (Israfil) who will blow the trumpet on Yaum al Qiyamah (the day of resurrection), and Azrael (Izra'il), the angel of death. The angels Nakir and Munkar are assigned to interrogate the dead before judgement day; and there are nineteen angels over-seeing the punishments of hell unflinchingly (Surat Al-Muddaththir, 74:30). There are eight massive angels that support the Throne of God (Surat Al-Haaqqa, 69:17). Every human being is assigned two angels to scribe a record of all actions done by the individual throughout their life, which will be used in evidence for or against the person by Allah on the day of judgement.
Humans do not turn into angels upon death, rather they are physically ressurected in body and soul and judged by God on judgement day (and that should they end up in Jannah (heaven), they are given perfect bodies).
According to most Thelemites, the single most important goal is to consciously connect with one’s HGA, a process termed “Knowledge and Conversation.” By doing so, the magician becomes fully aware of his own True Will. For Crowley, this event was the single most important goal of any adept:
Crowley felt that attaining Knowledge and Conversation was so important, that he staked the claim that any other magical operation was, in a sense, evil.
In contemporary fiction angels often lose much of their traditional character. They may be cruel, confused, or even express doubts about the nature or existence of God.
The name is also frequently used, often without an angelic link or even ironically (intended?) in the dark camp; thus the title part in the Tv series "Angel" (a spin off of "Buffy the Vampire Slayer") is a vampire -full name Angelus- who got a soul, and thus a good heart and eternal remorse driving him to fight evil, while retaining the vampire physiology
This article incorporates text from the Public domain 1901-1906 Jewish Encyclopedia.