archangel

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The archangels in the dome of the Baptistery of San Giovanni in Florence (1225) as part of the nine angelic choirs

As Archangel (from ancient Greek ἀρχάγγελοι Archangels ) those are angels called to take a leading position within the host of angels. According to the angel doctrine of the Pseudo-Dionysius Areopagita , they form the eighth of the nine angel choirs . While ordinary angels are responsible for individuals, archangels are those messengers who bring far-reaching divine resolutions that are important to communities or entire peoples. The prefix Erz- comes from the Greek word ἀρχή archē , German for 'beginning, guidance', back that expresses a priority.

In art and literature , the archangels Michael , Gabriel , Raphael and Uriel have become best known. In the Bible ( Jud 9  EU ), however, only Michael is referred to as the archangel, Gabriel and Raphael, on the other hand, are only ever referred to as angels, while Uriel does not appear in the Bible. The idea of ​​the seven or four numbers of the archangels goes back to the Book of Tobit and the First Book of Enoch . Most of the names that appear again and again in later literature as archangels are found in the Book of Enoch. The names of almost all archangels end in -el, which refers to the Semitic name of God El . Until the late Middle Ages, theologians discussed the position and number of archangels in angelology .

The term "Archangel"

Although the idea of ​​singular prominent angels who lead the host of angels can already be proven in the Hebrew Bible (e.g. Jos 5,13–15  EU , Dan 10,13, 12,1), the word ἀρχἀγγελος , that the German word archangel is based on, first in Hellenistic Judaism . It is first attested in the Greek versions of the First Book of Enoch , which date from the 1st century BC at the earliest. It is used there for the angels Uriel, Raphael, Raguel, Michael, Sariel, Gabriel and Remiel. In Hebrew and Aramaic , the word has no counterpart.

The Jewish philosopher Philo of Alexandria (d. 40 AD), who wrote his works in Greek, interpreted the archangelos as the leader of the angels and equated him with the divine Logos . In his interpretation of the 15th chapter of Genesis , he wrote:

“The Father, the Creator of the Universe, gave the Archangel and the oldest Logos as an exquisite gift that he stood on the boundary and made a distinction between creature and creator. But he is at the same time intercessor for the fearful mortal with the immortal and officer of the supreme warlord for the subordinate. He exults in the gift and makes it known with a proud speech: 'And I stood in the midst of the Lord and you' ( Num 16:48  EU ); He is not ungenerated like God, and also not begotten like you, but in the middle between the opposites, serving both as a guarantor: the producer that a complete apostasy of the mortal sex never occurs, but the generated that the good God will never completely neglect his own work. "

- Philo of Alexandria : Quis rerum divinarum heres 42 (trans. W. Lueken)

In the New Testament the word archangelos appears only twice: In Jud 9  EU , based on Dan 10.13  EU, it is described how the archangel Michael argues with the devil over the body of Moses , in 1 Thess 4.16  EU an anonymous announces Archangels celebrate the descent of the Lord and the resurrection of the dead. In the Latin versions of the 4th book of Ezra , a Christianized apocalypse of Jewish origin, which probably originated around 100 AD, Jeremiel is mentioned as an archangel. He is the one who answers the dead's questions about their future.

In late antiquity, the idea of ​​the archangel was also widespread outside of the Judeo-Christian tradition, as the so-called Mithras liturgy, a magical text from Egypt that is dated to the third century, shows. In it the archangelos appears as the transmitter of a message from the “great god” Helios-Mithras .

The archangels within the Christian doctrine of angels

The archangels within the nine angelic choirs in the mosaic of the Baptistery of San Giovanni . Clockwise from above: angels, archangels, powers, lordships, cherubim and seraphim , thrones, powers and principalities.

According to the doctrine of angels described by Pseudo-Dionysius Areopagita in his 6th century work On the Heavenly Hierarchy , there are nine choirs of angels , which are divided into three hierarchies. The archangels, along with the principalities and ordinary angels, belong to the third hierarchy and stand between them. For this it is explained:

“The archangels belong to the same order as the principalities. According to the division of each hierarchy into first, middle and last levels, the archangels form the connection of the outer members through their middle position. With the rulers they have in common the turning to the original source of rulership and the unification of the angels through well-ordered leadership. With the angels they share in the position of interpreters, provided that they receive the divine illuminations through the first angels, communicate them to the angels and reveal them to us through them. "

- Pseudo-Dionysius Areopagita : De Coelesti Hierarchia. Cape. IX, 2 (trans. J. Stiglmayr)

Gregory the Great explains in his 34th Homily to the Gospels, which he preached as a sermon in 591, that the difference between the ordinary angels and the archangels is that the angels are intended to announce lesser things, while it is the task of the archangels be to announce great events. This is also the reason why the preaching of the Lord was not an angel but an archangel.

The archangels are treated in somewhat more detail in the Etymologiae of Isidore of Seville (approx. 560–636). He explains the word archangeli as “the highest messenger” ( summi nuntii ). They were so called because they heralded the highest things and took precedence among the angels. They are leaders and princes ( duces et principes ), under whose order tasks are assigned to each angel. Isidore deduces that the archangels can give commands to ordinary angels from a passage in Zechariah , where it is described how one angel commands another to do something about Zechariah ( Zech 2, 7–8  EU ). Some of the archangels, he explains, have personal names that denote their particular qualities. The office of the angel is determined by the interpretation of the name.

Archangels Groups

Michael and Gabriel as Archangels

Mosaic from the Church of San Michele in Africisco zu Ravenna , around 545/46, today in the Bode Museum

Michael and Gabriel appear as the most important archangels in late ancient Judaism and early Christianity. For example, they occur at the beginning of the Ezra apocalypse . Didymus the Blind (310–398) describes Michael and Gabriel in his book De Trinitate (Book II, Chapters 8, 10) as the "gracious couple of archangels" ( εὐάρεστος ξυνωρίς ἀρχαγγέλων ), after which churches and chapels are named, which "were built not only in the cities alone, but also privately in the streets, houses and fields, which are adorned with gold, silver or ivory".

Michael and Gabriel were considered leaders of the heavenly army. Both were gladly called upon together with Christ. In late antiquity in Syria the symbol ΧΜΓ, which had apotropaic meaning and can probably be read as Christos, Michael, Gabriel, was often found on graves, door beams and rings. Michael and Gabriel also often appear as accompanying figures of Christ, as in the mosaic of San Michele in Africisco in Ravenna , which in its original form dates from the 6th century and is now kept in the Berlin Bode-Museum , or of Maria as in the pilgrim's altarpiece II. In the cathedral of Cividale . Depictions of Michael and Gabriel with or without Christ were also a popular motif in Greek and Russian icon painting .

The Coptic “Book of the Institution of the Archangel Gabriel”, which was written after the 6th century, tells Jesus Christ that God installed the Archangel Michael on the 12th of the month Hathor and the Archangel Gabriel on the 22nd of the month Khoiahk .

Gabriel and Michael are also mentioned together in the Koran . So it says in sura 2:98 : "If someone is enemies of God and his angels and messengers and of Gabriel and Michael, then (vice versa) God is enemies of the unbelievers." According to the Islamic view, Gabriel has an even greater meaning than Michael, because according to the Koranic statement ( Sura 2:97 ) he is the messenger of the Koran and Muhammad's special helper ( Sura 66: 4 ). The Archangels are also important in the Shiite tradition. In the Shiite Ziyāra book by Ibn Qulawaih (d. 979), the sixth Imam Jafar al-Sādiq is quoted as saying that Gabriel and Michael visit the grave of al-Husain ibn ʿAlī in Karbala every night .

The group of three

Christianity

The three archangels in the apse of Sant'Angelo in Formis , above the Pantocrator with the four evangelist symbols , 11th century.

In his remarks on the Archangels, Gregory the Great names three angels, namely Michael, Gabriel and Raphael. At a council in Rome in 745, Pope Zacharias stipulated that the official teaching of the Church only knew these three angels by name, and forbade the worship of non-biblical figures other than archangels. Today's official teaching of the Roman Catholic Church also limits the Archangels to these three names. The regional calendar for the German-speaking area , which was drawn up in accordance with the provisions of the Instruction on the Reorganization of Self-Calendars ( Instructio de Calendariis Particularibus ) of June 24, 1970, defines September 29 as the day of the Archangels Michael, Gabriel and Raphael.

The position of the Church is also reflected in art, because in Italy and Western Europe, mainly these three Archangels are depicted in the Middle Ages and the Renaissance. The group of three Michael-Gabriel-Raphael can be found, for example, in the 11th century in the apse of Sant'Angelo in Formis and on the Basel antependium (together with Jesus Christ and Benedict von Nursia ). In the late 15th century, several paintings were created in Italy in which Tobias is depicted together with the three archangels.

Islam

There is also a group of three archangels in Islam, but here Raphael has been replaced by Isrāfīl . A Hadith , the Jalal ad-Din as-Suyuti (1445-1505) in his Angels Manual al-Ḥabā'ik fī Ahbar al-malā'ik quotes is: "The creatures are the closest to God, Gabriel, Michael and Israfil are. You are a journey of 50,000 years from God. Gabriel stands on his right hand, Michael stands on the other side and Isrāfīl between them. "

According to a tradition cited by al-Qazwīnī (d. 1283) in his cosmographic work "Miracles of Creatures" ( ʿAǧāʾib al-maḫlūqāt ), Aisha bint Abi Bakr once informed Kaʿb al-Ahbār that the Prophet Mohammed frequently Gabriel, Michael and Isrāfīl, and then asked him to tell her something about Isrāfīl, since, unlike the other two angels, he is not mentioned in the Koran. Kaʿb then told him that Isrāfīl was an "angel of great rank" with four wings, whose feet were under the earth of the seventh heaven, while his head reached to the base of the throne.

The group of four

Christianity

The first text to mention the group of the four archangels Michael, Gabriel, Raphael and Uriel is the apocryphal script Epistula Apostolorum , which was probably written in Greek around the middle of the 2nd century in Lower Egypt, but only in the Ethiopian and Coptic versions is handed down. The text describes how the Savior mingles with the four archangels during the descent through the heavenly spheres (EpApost 13) and appears to the Virgin Mary in the form of the archangel Gabriel (EpApost 14).

Michael, Gabriel, Raphael and Uriel were especially worshiped in the territory of the Byzantine Empire . The Byzantine monk Georgios Synkellos (d. 810) describes them in his world chronicle as "the four great archangels" ( οἱ τέσσαρες μεγάλοι ἀρχάγγελοι ). Isidore of Seville explains in his Etymologiae the meaning of the names of the four archangels. Gabriel, in Hebrew the “power of God”, is sent out when the divine power and authority is manifested, as in the proclamation of the Lord. Michael, meaning “Who is like God?” Is sent out when someone is born in the world of admirable virtue. Raphael means "medicine of God"; this archangel will be sent wherever a healing work has to be done. This is how he healed Tobias' father's blindness. Finally, Uriel means "fire of God" as soon as the fire appeared in the Burning Bush .

The four archangels are depicted in Byzantine art early on. They appear in the rich, picturesque decor of the so-called “Archangel Tomb” of Sofia , which dates from the early 5th century. The four vaulted corners each contain a quarter circle with the bust of a winged archangel, with the individual images labeled with the names of the archangels. Within the pictorial program of the Middle Byzantine period, they are preferably added to the pantocrator picture in the dome area. Examples of this are the dome of the Martorana Church in Palermo (labeled) and the Zeno Chapel of the Santa Prassede Basilica in Rome (unlabeled). In the apse of the Cathedral of Cefalù , however, the four archangels flank Mary .

The archangels in four suggested further associations. Thus Rudolf Steiner interprets the course of the year with four seasons as the "cooperation work of the four Archangels". Michael corresponds to autumn (with Michaelmas day on September 29th as a special day of remembrance), Gabriel to winter with Christmas , Raphael to spring with Easter , and Uriel to summer with St. John's festival . Uwe Wolff suggested a slightly different assignment : For him, Gabriel corresponds to spring, Raphael to summer, Michael to autumn and Uriel to winter.

Judaism

The group of the four archangels Michael, Gabriel, Raphael and Uriel also play an important role in Judaism. It already occurs in various text versions of the First Book of Enoch (1 Hen. 9,1) and in the Greek Apocalypse of Moses , which is dated to the period between the late 1st and early 2nd centuries AD. The Apocalypse of Moses tells how God gave the order to the four angels to bury the body of Adam. The archangel title in this text is reserved for Michael alone.

According to the later rabbinical tradition , the four great angels together with the host of angels they command surround the throne of God. In the Pirqe de Rabbi Eliezer , a Midrash-like text that was probably written in Palestine in the 8th or 9th century, it says:

“Four classes of ministering angels serve and praise the Holy One - blessed be He - the first camp, led by Michael, on his right, the second camp, led by Gabriel, on his left, the third camp, led by Uriel, in front of him, and the fourth camp, led by Raphael, behind him. But the Shechina of the Holy One - blessed be He - is in the middle. He sits high and exalted on a throne. "

- Pirqe de Rabbi Eliezer. Chapter 4

And the midrash Bemidbar Rabba, a midrash for the 4th book of Moses , which was compiled in the 13th century, relates the four angels to the four directions: “Just as God created the four regions of the heavens and accordingly also the four flags, so he also surrounded his Torah with four kings, with Michael, Gabriel, Uriel and Raphael. ”A relationship is also established with the camp order of the Israelite tribes , as described in Numbers 2  EU . It is said that Michael corresponds to the tribe of Reuben and stands on his right, Uriel, who corresponds to the tribe of Dan , on his left, Gabriel, who corresponds to Judah , Moses and Aaron, in front of him and Raphael, who corresponds to the tribe of Ephraim , behind him. As the comparison of the two texts shows, the arrangement of the four angels was not clearly defined.

Islam

Mohammed accompanied by the four archangels Gabriel, Michael, Isrāfīl and ʿIzrā'īl. Turkish Siyer-i-Nebi work , 1595

The Islamic tradition also knows a group of four archangels. They are referred to in Arabic texts as "leaders of angels" ( ruʾūs al-malāʾika ) or "close angels" ( malāʾika muqarrabūn ). Jalāl ad-Dīn as-Suyūtī is quoted as saying: "Gabriel, Michael, Isrāfīl and the Angel of Death are undisputedly the leaders and high-ranking of the angels." As-Suyūtī himself deals with these four archangels in his angel manual under the heading " The four leaders of the angels who direct the affairs of the world ”( ruʾūs al-malāʾika al-arbaʿa allaḏīna yudabbirūna amr ad-dunyā ) and cites several traditions about them. One of the traditions quoted by as-Suyūtī in the name of a certain Ibn Sābit is:

“Four direct the affairs of this world: Gabriel, Michael, the Angel of Death, and Isrāfīl. Gabriel is responsible for the winds and armies, Michael for the rain and the plants, the Angel of Death for letting them die, and Isrāfīl for sending the commands down to them (i.e. the people). "

- as-Suyūtī : al-Ḥabāʾik fī aḫbār al-malāʾik. 1985, p. 16

The name ʿIzrā'īl is also used for the angel of death in Islamic tradition . Al-Qazwīnī , who deals with the four archangels in his work “Miracles of Creatures”, characterizes them as follows:

  • Isrāfīl: He transmits the commands of God, blows the spirits into the bodies and is the angel of the Last Judgment ,
  • Jibrīl (= Gabriel): He is the one entrusted with the revelation and the keeper of holiness and is also called the Holy Spirit .
  • Mīkā'īl (= Michael): He is entrusted with providing the body with the essentials of life and the souls with wisdom and knowledge.
  • ʿIzrā'īl : He is the one who quiets the movements and separates the spirits from the bodies.

In an Ottoman-Turkish Siyer-i-Nebi work from 1595, Mohammed is depicted in the company of the four archangels (see illustration), with their names (Gabriel, Michael, Isrāfīl and ʿIzrā'īl) explicitly in the accompanying Ottoman-Turkish text to be named. The Turkish expression muqarrab firišteler (“angel close by”) appears as a counterpart to the term “archangel” . It is the Turkish translation of the equivalent Arabic expression malāʾika muqarrabūn, which also occurs in the Koran ( Sura 4: 172 ).

According to another, very widespread tradition, the three archangels Gabriel, Michael and Isrāfīl form a group of four with al-Chidr . They are supposed to meet regularly on the pilgrimage on 9th Dhū l-Hiddscha and recite four sayings. According to a hadeeth narrated in various works, God has four angels protect everyone who recites these proverbs. He should be protected from every harm, ailment, enemy, wicked and envious.

The group of sevens

Judaism

The group of the seven archangels (Uriel, Raphael, Raguel, Michael, Sariel, Gabriel, and Remiel) appears for the first time in the twentieth section of the First Book of Enoch. This seven number goes back to a passage in the Book of Tobit , where Raphael tells Tobias and his father that he is "one of the seven holy angels who lift up the prayer of the saints and come with him before the majesty of the holy God." Johannes Michl sees the institutions at the Persian Court (Esr 7.14; Est 1.14) as the model for this number seven. The heptad of the Zoroastrian religion, consisting of Ahura Mazda and the six Ameša Spentas , was also discussed as a model.

Christianity

The altarpiece in the Musée de la Chartreuse in Douai , 1540–1560, one of the earliest depictions of the seven archangels.

One of the earliest Christian texts in which seven archangels appear is the Coptic "Book of the Institution of the Archangel Gabriel", which was written after the 6th century. This reports how God installed the five archangels Raphael, Suriel, Zedekiel, Zalathiel and Anael after the archangels Michael and Gabriel.

Although the Catholic Church has only recognized three archangels and condemned prayers mentioning other angels, non-canonical archangels continued to be worshiped in the western part of Europe. A short text, which is kept in the Archbishop's Diocesan and Cathedral Library (Codex 174) and which dates from before the end of the eighth century, names the following seven archangels: Gabriel, Michael, Raphael, Uriel, Raguel , Barachiel and Pantasaron. The text, which is headed with the noun archangelorum (“The names of the archangels”), explains in which situations one should remember the individual archangels: When it thunders, one should think of Gabriel, then the thunder could not harm one; if you raise your hands and think of Michael, you will have a good day; if one was in a fight against opponents, one should remember Uriels, then one would win; if one takes bread and drink one should think of Raphael, then one will always have an abundance; Raguels should be remembered when one is on the way; Barachiels, when you stand before a mighty judge you will be able to explain everything; and pantasarons, when one is at a banquet one has great joy with all of them. The text was very influential in the Middle Ages, as can be seen from the fact that the seven archangels named in it and their properties are also mentioned in several other Latin, Middle High German and English texts from the 12th century .

Groups of seven archangels with different names also appear in many medieval magical prayers with an apotropaic function from the Anglo-Saxon region and from Ireland. An example is the Irish prayer to the archangels for each day of the week, preserved in two manuscripts from the 15th century. Gabriel, who is called against evil and harm, is assigned to Sunday, Michael, who is compared to Jesus, to Monday, Raphael, who is supposed to help with work, to Tuesday, Uriel, powerful against wounding, danger and harsh winds, Wednesday, Sariel helping against the waves of the sea and sickness, Thursday, Rumiel, a blessing, Friday and Panchiel protecting from strangers, Saturday.

The veneration of the seven archangels received a new impetus around the middle of the 15th century with the publication of Apocalipsis nova by the Franciscan Amadeus of Portugal, also known under the name Johannes Menesius de Silva (1431–1482). The book contained the revelations that Amadeus allegedly received from the Archangel Gabriel when he was in a cave at the Janiculum in Rome. Gabriel is said to have revealed the names of the seven archangels to Amadeus, namely: Michael, Gabriel, Raphael, Uriel, Barachiel , Sealtiel and Jehudiel . The Catholic monarchs of the Habsburg dynasty declared these archangels to be the holy guardians of their new domains in Latin America. The wonderful discovery of a fresco with the seven archangels in a church ruin in Palermo in 1516 should legitimize the new angel cult. The Sicilian priest Antonio Lo Duca, who wrote a memorandum to Pope Pius IV in 1562 and achieved the building of the Church of Santa Maria degli Angeli in Rome, promoted the worship of the seven archangels . In the church there was a picture with Mary and the seven archangels. The names of the archangels of Uriel, Barachiel, Sealtiel and Jehudiel had to be deleted later, however.

One of the earliest depictions of the seven archangels can be found on the reredos in the Musée de la Chartreuse in Douai , an Italian work from the period between 1540 and 1560. In the period that followed, the cult of the seven archangels Michael, Gabriel, Raphael, Uriel and Barachiel spread , Sealtiel and Jehudiel also testify in numerous other areas, such as Dutch engravings, Russian icons and Filipino altarpieces.

  • Engraving by Hieronymus Wierix (1553–1619)

  • Russian icon, 19th century

  • Russian icon, 19th century (7 archangels with cherubim and seraphim)

  • San Miguel Church in Manila

  • Angel Church in San José, Plaridel

Yazidis and Ahl-e Haqq

A group of seven archangels also exists among the Yazidis and Ahl-e Haqq , two religious communities in the Near East that have incorporated and interwoven elements of pre-Islamic Iranian religions and mystical Islam. The Yazidis believe that at the beginning of time God created seven angels, four of whom are identical to the four archangels of Islam:

  • on Sunday he created ʿEzrā'īl, who is identical to Melek Taus and the greatest of all angels.
  • on Monday he created Derda'īl,
  • on Tuesday he created Isrāfīl,
  • on Wednesday he created Mīkā'īl,
  • on Thursday he created Jibrā'īl,
  • on Friday he created Shemna'il and
  • on Saturday he created Tūrā'īl.

These angels, who are also called Haft Sirr ("Seven Mysteries"), later reincarnated in certain sheikhs who played an important role in the establishment of Yezidis .

The so-called Haft Tan (“Seven Bodies”) play a role similar to the Haft Sirr among the Ahl-e Haqq . They consist of the creator angel Chāwandkār, who is identified with Sultān Sahāk, the four Islamic archangels Jibrā'īl, Mīkāʾīl, Isrāfīl, ʿAzrāʾīl, as well as Yaqīq and ʿAqīq. They too manifest in human form at different times. Philip Kreyenbroek suspects that both the two angel heptads in Yazidis and Ahl-e Haqq as well as the Zoroastrian idea of ​​the Ameša Spentas, which is very similar to them, go back to a common root in the Indo-Aryan tradition.

literature

  • Christoph Berner : The four (or seven) Archangels in the First Book of Enoch and Early Jewish Writings of the Second Temple Period. In: Friedrich V. Reiterer (Ed.): Angels: the concept of celestial beings - origins, development and reception. De Gruyter, Berlin / New York 2007, pp. 395-412.
  • Stephen Burge: Angels in Islam: Jalāl al-Dīn al-Suyūṭī's al-Ḥabāʾik fī akhbār al-malāʾik. Routledge, London 2012, pp. 118-120.
  • GH Dix: The Seven Archangels and the Seven Spirits: A Study in the Origin, Development, and Messianic Associations of the two Themes. In: The Journal of Theological Studies. Volume 28, No. 111 (April, 1927), pp. 233-250.
  • JW van Henten: Archangel. In: Karel van der Toorn u. a. (Ed.): Dictionary of Deities and Demons in the Bible. 2nd Edition. Brill, Leiden u. a. 1999, pp. 80b-82a.
  • Heinrich Krauss: Small encyclopedia of angels: from Ariel to Zebaoth. Beck, Munich 2001, p. 67 f.
  • Johannes Michl: Archangel. In: Lexicon for Theology and Church . Vol. III. Herder, Freiburg 1959, p. 1067.
  • Caspar Detlev G. Müller: The books of the institution of the archangels Michael and Gabriel. Translation. Secr. du Corpus SCO, Louvain 1962.
  • Demetrios I Pallas: heavenly powers, archangels and angels. In: Real Lexicon on Byzantine Art. Volume III. Hiersemann, Stuttgart 1978, pp. 13-119.
  • E. Lucchesi Palli: Archangel. In: Wolfgang Braunfels (Ed.): Lexicon of Christian Iconography. 8 volumes. Founded by Engelbert Kirschbaum. Volume 1. Herder, Freiburg im Breisgau a. a. 1968-1976, ISBN 3-451-22568-9 , pp. 674-682.
  • P. Perdrizet: L'archange Ouriel. Étude d'archéologie génerale. In: Seminarium Kondakovianum. 2 (1928), pp. 241–276 ( PDF; 27.2 MB [PDF-p. 149; accessed on March 1, 2019]).
  • Valery Rees: From Gabriel to Lucifer. A Cultural History of Angels. IB Tauris, London 2013, pp. 136–152.
  • Hannelore Sachs, Ernst Badstübner , Helga Neumann: Explanatory dictionary on Christian art. Hanau, Dausien 1983, p. 121.
  • Paolo Tomea: Appunti sulla venerazione agli angeli extrabiblici nel Medioevo occidentale. I “nomina archangelorum” e l'enigmatica fortuna di Pantasaron. In: Analecta Bollandiana . 135/1 (2017), pp. 27-62 doi: 10.1484 / J.ABOL.4.2017004 .

Web links

Wiktionary: Archangel  - explanations of meanings, word origins, synonyms, translations
Commons : Archangels  - Collection of images, videos and audio files

Individual evidence

  1. ^ Krauss: Small encyclopedia of angels. 2001, p. 67.
  2. ^ Sachs / Badstübner / Neumann: Explanatory dictionary on Christian art. 1983, p. 121.
  3. ↑ For Gabriel see Daniel 8:16; 9.21  EU and Luke 1.11-20.26-28  EU ; for Raphael see Tobit 5,4–12,22.
  4. ^ Krauss: Small encyclopedia of angels. 2001, p. 68.
  5. ↑ Michl: Archangel. 1959, p. 1067.
  6. ^ Berner: The four (or seven) Archangels. 2007, p. 395 f.
  7. ↑ Van Henten: Archangel. 1999, pp. 81b-82a.
  8. ↑ Wilhelm Lueken: The Archangel Michael in the tradition of Judaism. Inaugural dissertation Marburg, 1898, p. 59 ( digitized in the Internet Archive ).
  9. ↑ 4. Ezra 4:36 in Wikisource .
  10. ↑ Hans-Dieter Betz : God encounter and incarnation. On the religious-historical and theological significance of the “Mithras liturgy” (PGM IV.475–820). De Gruyter, Berlin 2001, p. 3.
  11. ↑ Albrecht Dieterich : A Mithrasliturgie. 2nd Edition. Teubner, Leipzig / Berlin 1910, p. 2 f. ( Digitized in the Internet Archive).
  12. ↑ The alleged writings of Saint Dionysius Areopagita on the two hierarchies. From the Greek by Joseph Stiglmayr. Kösel, Kempten / Munich 1911, p. 50 f. ( Digitized in the Internet Archive).
  13. ↑ a b Les Quarante homélies ou sermons de S. Grégoire le Grand, pape, sur les évangiles de l'année, traduits en françois par Louis-Charles-Albert, duc de Luynes. Lyon 1692, p. 397 ( scan in Google book search)
  14. ^ A b Isidore of Seville: Etymologiarum libri XX. Book VII, Sections 5, 6-15 on Wikisource.
  15. ↑ Apocalypse des Esdras 2.1 in Wikisource.
  16. ^ Didymus the Blind: De Trinitate, Book 2, Chapters 1-7. Edited and translated by Ingrid Seiler. Anton Hain, Meisenheim am Glan 1975, p. 237.
  17. ↑ Johann Michl: Art. Engel IV (Christian). In: Real Lexicon for Antiquity and Christianity . Volume V, Col. 109-200, here: Col. 182.
  18. ↑ Palli: Archangel. 1968, p. 677.
  19. ↑ Müller: The books of the institution of the Archangels Michael and Gabriel. 1962, p. 97.
  20. ↑ Abū l-Qāsim Ǧaʿfar ibn Muḥammad Ibn Qulawaih: Kāmil az-ziyārāt. Ed. Ǧawād al-Qaiyūmī al-Iṣfahānī. Našr al-Faqāha, [Qum] 1996, p. 452 f. ( Digitized in the Internet Archive).
  21. ↑ Tomea: Appunti sulla venerazione agli angeli extrabiblici. 2017, p. 28 f.
  22. ↑ Philipp Harnoncourt: Instruction on the reorganization of the own calendar and the own texts of the Liturgy of the Hours and Mass. Paulinus-Verlag, Trier 1975, p. 67.
  23. ↑ Palli: Archangel. 1968, p. 679.
  24. ↑ Quoted in Burge: Angels in Islam. 2012, p. 91.
  25. ↑ Al-Qazwīnī: The miracles of heaven and earth. Translated by Alma Giese. Edition Erdmann, Stuttgart, 1986, p. 67 f.
  26. ^ Hugo Duensing: Epistula apostolorum based on the Ethiopian and Coptic texts. Marcus and Weber, Bonn 1925, p. 11 f. ( Digitized in the Internet Archive).
  27. ↑ Wilhelm Dindorf (Ed.): Georgius Syncellus et Nicephorus Cp. Volume 1 (= Corpus Scriptorum Historiae Byzantinae. Volume 22). Weber, Bonn 1829, p. 22 ( digitized in the Internet Archive).
  28. ↑ See Julia Valeva: La tombe aux Archanges de Sofia. Signification eschatologique et cosmogonique du décor. In: Cahiers archéologiques. 34: 5-28 (1986).
  29. ↑ Perdrizet: L'archange Ouriel. 1928, p. 246 f.
  30. ↑ See Rudolf Steiner: Experiencing the course of the year in four cosmic imaginations. Five lectures, given in Dornach from October 5 to 13, 1923 and one lecture in Stuttgart on October 15, 1923. 8th edition. Rudolf Steiner Verlag, Dornach 1999, p. 70 ( PDF; 654 kB [accessed on March 1, 2019]).
  31. ↑ Uwe Wolff: Everything about angels. From the heavenly dictionary. Freiburg 2001, entry angels of the seasons and ages ( memento from July 14, 2014 in the web archive archive.today ). In: engelforscher.de, accessed on April 6, 2017.
  32. ↑ Van Henten: Archangel. 1999, p. 81b.
  33. ↑ Ulrich Dahmen : Mose-Schriften, extra-biblical, 3rd Apocalypse of Mose. In: bibelwissenschaft.de, accessed on March 1, 2019.
  34. ↑ Paul Rießler : Old Jewish literature outside the Bible, translated and explained. Benno Filser, Augsburg, 1928, p. 153 in Wikisource.
  35. ↑ See Günter Stemberger : Introduction to Talmud and Midrash. 8th edition. Beck, Munich 1992, p. 322.
  36. ↑ Pirke de Rabbi Eliezer: .According to the text of the manuscript belonging to Abraham Epstein of Vienna. Transl. and annot. with introd. and indices by Gerald Friedlander. Kegan Paul, London 1916, p. 22 ( digitized in the Internet Archive).
  37. ↑ See Günter Stemberger: Introduction to Talmud and Midrash. 8th edition. Beck, Munich 1992, p. 305 f.
  38. ↑ August Wünsche : The Midrash Bemidbar Rabba: this is the allegorical interpretation of the fourth book of Moses. Schulze, Leipzig 1885, p. 20 f. ( Digitized version ).
  39. ↑ Az-Zurqānī: Šarḥ ʿalā Muwaṭṭā al-Imām Mālik ibn Anas . Dār al-Kutub al-ʿilmīya, Beirut 1990. Volume I, p. 21 ( scan in Google book search).
  40. ↑ Ǧalāl ad-Dīn as-Suyūṭī: al-Ḥabāʾik fī aḫbār al-malāʾik. Ed. Abū-Hāǧar Muḥammad as-Saʿīd Ibn-Basyūnī Zaġlūl. Dār al-Kutub al-ʿIlmīya, Beirut 1985, pp. 16-19 ( digitized in the Internet Archive).
  41. ↑ See the English translation in Burge: Angels in Islam. 2012, pp. 118-120.
  42. ↑ Al-Qazwīnī: The miracles of heaven and earth. Translated by Alma Giese. Edition Erdmann, Stuttgart 1986, pp. 67-70.
  43. ↑ Patrick Franke : Meeting with Khidr. Source studies on the imaginary in traditional Islam. Ergon-Verlag, Beirut / Würzburg 2002, p. 132 ( digitized version ).
  44. ↑ Van Henten: Archangel. 1999, pp. 81b-82a.
  45. ↑ Tob 12.15  EU .
  46. ↑ Michl: Archangel. 1959, p. 1067.
  47. ^ Berner: The four (or seven) Archangels. 2007, p. 398.
  48. ↑ Müller: The books of the institution of the Archangels Michael and Gabriel. 1962, p. 97.
  49. ↑ Palli: Archangel. 1968, p. 675.
  50. ↑ Tomea: Appunti sulla venerazione agli angeli extrabiblici. 2017, p. 30. The Latin text of Codex 174 is available on the website of Codices Electronici Ecclesiae Coloniensis: CEEC .
  51. ↑ Tomea: Appunti sulla venerazione agli angeli extrabiblici. 2017, pp. 46–53.
  52. ^ Karen Louise Jolly: Prayers from the Field: Practical Protection and Demonic Defense in Anglo-Saxon England. In: Traditio . 61 (2006), pp. 95-147, here: pp. 127 f.
  53. ↑ TP O'Nowlan: A Prayer to the Archangels for Each Day of the Week. In: Eriu. 2 (1905), pp. 92-94 ( digitized in the Internet Archive).
  54. ↑ Ramón Mujica Pinilla: Angels and demons in the conquest of Peru. In: Fernando Cervantes, Andrew Redden (Eds.): Angels, Demons and the New World. Cambridge University Press, Cambridge 2013, pp. 171–210, here: pp. 180 f.
  55. ↑ Perdrizet: L'archange Ouriel. 1928, p. 258 f.
  56. ↑ Perdrizet: L'archange Ouriel. 1928, p. 273.
  57. ↑ Maurice David: Un ReTable des Sept Archanges au Musée de Douai. Facultés catholiques, Lille 1927. See the review by Fernand Beaucamp in Revue du Nord. 56 (1928), pp. 292-296.
  58. ↑ Palli: Archangel. 1968, p. 675.
  59. ↑ On the synthesis between old Iranian and Islamic ideas among the Yazidis, cf. Philip G. Kreyenbroek: Yezidism. Its Background, Observances and and Textual Tradition. Mellen, Lewiston, et al. a. 1995, pp. 45, 83, 147.
  60. ↑ Philip G. Kreyenbroek: Yezidism. Its Background, Observances and and Textual Tradition. Mellen, Lewiston, et al. a. 1995, p. 55.
  61. ↑ Martin van Bruinessen : “Ahl-i Ḥaqq” , in Encyclopaedia of Islam , THREE, Edited by: Kate Fleet, Gudrun Krämer, Denis Matringe, John Nawas, Everett Rowson. First published online: 2009.
  62. ↑ Philip G. Kreyenbroek: Yezidism. Its Background, Observances and and Textual Tradition. Mellen, Lewiston, et al. a. 1995. pp. 57-59.