The Holy Scriptures often speak of created intelligences other than humans who worship God in heaven and act as His messengers and agents on earth. We are not told much about them, and it is not clear how much of what we are told is figurative. Jesus speaks of them as rejoicing over penitent sinners (Lk. 15:10).
Elsewhere, in a statement that has been variously understood (Mt 18:10), He warns against misleading a child, because their angels behold the face of God. (Acts 2:15 may refer to a related idea.) In the Hebrew Scriptures, it is occasionally reported that someone saw a man who spoke to him with authority, and who he then realized was no mere man, but a messenger of God.
Thus we have a belief in super-human rational created beings, either resembling men in appearance or taking human appearance when they are to communicate with us. They are referred to as “messengers of God,” or simply as “messengers.” The word for a messenger in Hebrew is Malach, in Greek, Angelos, from which we get our word “angel” By the time of Christ, Jewish popular belief included many specifics about angels, with names for many of them. There were thought to be four archangels, named Michael, Gabriel, Raphael, and Uriel. An alternative tradition has seven archangels. Sometimes each archangel is associated with one of the seven planets of the Ptolemaic system (the moon, Mercury, Venus, the Sun, Mars, Jupiter, and Saturn).
Michael is associated with Saturn and Uriel with the Sun. The other pairings I forget, but I believe that you will find a list in the long narrative poem called “The Golden Legend,” by Henry Wadsworth Longfellow.
The Term Paper on Words Of God Blake One Man
Every poem has an element of God in it's words. Just as God spoke through the writings of Peter or Matthew, elements of His word are in the beautiful themes in poetry. In this essay, I will compare the poems of William Blake and William Wordsworth with the written Word of God, in five poems: The Lamb, The Chimney Sweeper, The Tyger, My Heart Leaps Up, and London 1802. My aim is to show that the ...
(1998. Keck) Michael (the name means “Who is like God?”) is said to be the captain of the heavenly armies. He is mentioned in the Scriptures in Daniel 10:13,31; 12:1 (where he is said to be the prince of the people of Israel); in Jude 9 (where he is said to have disputed with the devil about the body of Moses); and in Revelation 12:7 (where he is said to have led the heavenly armies against those of the great dragon).
He is generally pictured in full armor, carrying a lance, and with his foot on the neck of a dragon. (Pictures of the Martyr George are often similar, but only Michael has wings.) Gabriel (the name means “God is my champion”) is thought of as the special bearer of messages from God to men. He appears in Daniel 8:16; 9:21 as an explainer of some of Daniel’s visions.
According to the first chapter of Luke, he announced the forthcoming births of John the Baptist and of our Lord to Zachariah and the Virgin Mary respectively. Raphael (the name means “God heals”) is mentioned in the Apocrypha, in the book of Tobit, where, disguised as a man, he accompanies the young man Tobias on a quest, enables him to accomplish it, and gives him a remedy for the blindness of his aged father. Uriel (the name means “God is my light” — compare with “Uriah”, which means “the LORD is my light”) is mentioned in 4 Esdras. It is thought by many scholars that the seven lamps of Revelation 4:5 are an image suggested by (among many other things) the idea of seven archangels. The major post-New-Testament source for Christian ideas about angels is a writer (probably a fifth-century Syrian monk) who signed himself “Dionysius the Areopagite.” His writings were taken to be those of a convert of the Apostle Paul, mentioned in Acts 17:34. Accordingly, when he wrote on angels (or any other theological subject), he was assumed to know what he was talking about.
His writings had a considerable influence on the portrayal of angels in art and in the popular imagination. According to the pseudo-Dionysius, angels are divided into nine orders, or ranks, or choirs, which (from the top down) are: Seraphim, Cherubim, Thrones, Dominions, Principalities (Greek Arche), Powers, Virtues, Archangels, Angels. Readers familiar with the hymn, “Ye watchers and ye holy ones,” by J Athelstan Riley, will note that the nine choirs are named in it. (For background on some of these names, see Paul’s usage in Rom 8:38; Eph 1:21; 3:10; 6:12; Col 1:16; 2:10,15; Tit 3:1.) Note that the term “angels” can refer either to all nine orders, or only to the lowest order, just as the term “soldier” can refer to anyone in the army, or only to the enlisted men (as opposed to the officers).
The Essay on Milton's Paradise Lost And His Justification Of The Ways Of God To Man
When John Milton decided to write, he knew from the start he wanted his creation to be that of an epic. Paradise Lost is just that. It is Milton’s own take on the biblical story of Satan’s fall from grace as well as man’s fall. Milton was not only armed with an extensive knowledge on the Bible, but in everything a man of his time could learn. With his wisdom he emersed himself ...
(1996. Sheldrake, Fox).
