The Origin of Angels and Their Various Functions
Angels have been a part of human culture for thousands of years. Artifacts from Ancient Babylon and Egypt show images of winged humans that resemble what we associate with angels today (Zuffi 280). These creatures have appeared in some form in several religions performing various functions. The topic of angels is one of epic proportions, so it is only fitting for Kushner to showcase them in an equally epic play. To understand angels properly, it is best to start from the very beginning. The English word “angel” is derived from the Greek word “angelos”, which means “messenger” (Zuffi 282). There is also an earlier Hebrew word, “mal’akh”, which has a similar denotation of messenger or minister (Rees 1). This makes apparent one of the angels’ main functions, which is exhibited many times throughout the Old and New Testament. One particularly famous message is the birth of Jesus Christ, relayed by the Archangel Gabriel to Mary (image 6 below). Their many other functions will be touched upon later in this essay. As for the cultural origin, Zuffi explains that angels were already present in Babylonian and Egyptian cultures when the Israelites were under their captivity. As a result, Jewish people were influenced by them: “Already present in Zoroastrian religion, the idea of the angel became infused with the clear spiritual connotations of mediator or revealer, in addition to the more earthly one of messenger” (280). From here, angels became a part of Judaism, and later Christianity. They became particularly popular subjects in art during the Middle Ages, and especially in the Renaissance (Zuffi 282). By now, most are familiar with the image of an angel. |
Angels do many different tasks for God, one of which was already mentioned. Since Millennium Approaches deals specifically with Judaism and Mormonism, the focus will be on references made in the Old and New Testaments of the Bible. The very first mention of angels is in Genesis 3, just after Adam and Eve are banished from Eden. God places two cherubim at the east side with a flaming sword (“Genesis 3 NIV”). Cherubim is plural for cherub, which are generally associated with with the winged babies of Renaissance art. They are different in this case. Here they function as protectors who wield a violent flaming sword. There are the recording angels, which are mentioned on page 121 of Millennium Approaches. As noted in the glossary, recording angels write down the deeds of individuals for future punishment or reward. The Archangel Gabriel is one of these as well as a messenger (Kohler & Eisenstein). A rather famous moment is when Jacob wrestles with an angel (image 4 below). This is specifically referenced on page 51 of Millennium Approaches. The passage is as follows:
Jacob was left alone,and a man wrestled with him till daybreak. When the man saw that he could not overpower him, he touched the socket of Jacob’s hip so that his hip was wrenched as he wrestled with the man. Then the man said, “Let me go, for it is daybreak.” But Jacob replied, “I will not let you go unless you bless me.” The man asked him, “What is your name?” “Jacob,” he answered. Then the man said, “Your name will no longer be Jacob, but Israel, because you have struggled with God and with humans and have overcome” (“Genesis 32: 22-31”).
In this case, the angel works as a warrior of sorts that represents God. It should be noted that though the text itself calls the angel a “man”, he is often interpreted as an angel. This is because Jacob has other encounters with angels before this one, and he also references this man as the “angel who redeemed him” (Rees 7). They can also be agents of destruction. In Genesis 19, God destroys the cities of Sodom and Gomorrah. In many artistic interpretations of the event, the act is carried out by angels, such as in image 3 above.
On a more peaceful note, angels also carry out many loving acts of God. Seraphim are the angels who live closest to God. They have six wings and they appear during prophetic visions. They seem to exist as loving companions to God (Zuffi 301). They also appear in art as musical angels, usually playing trumpets or stringed instruments (Zuffi 318). There are also specific mentions of what we now call guardian angels. Jesus mentions angels who watch over children in the Gospel of Matthew: “See that you do not despise one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven” (“Matthew 18 NIV”). Angels are also often depicted in art as creatures looking on holy moments with love. These are called adoring angels. Their only purpose is to adore God’s good work in the world. Lastly, their most prominent function is relaying messages. These messages either entail calling people to action or announcing pregnancy and birth. The latter was previously mentioned: the Annunciation of Jesus’ conception to Mary. This is one portrayed many times in art, image 6 below being Rembrandt's interpretation of the event. With these specific functions in mind, the role of angels in apocalyptic teachings can be better understood.
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In the various books concerning the apocalypse, angels have two major functions that were previously mentioned: relaying messages and fighting in battles. Other details on the apocalyptic books can be found in Mormons, Jewish People, and the Apocalypse. Here, the specific roles of angels in these books will be covered. In many apocalyptic books, angels not only relay messages to prophets, but they also assist prophets by interpreting their visions of the future (Aune 236). This happens specifically in the Old Testament, in Daniel 8:
While I, Daniel, was watching the vision and trying to understand it, there before me stood one who looked like a man. And I heard a man’s voice from the Ulai calling, “Gabriel, tell this man the meaning of the vision” (“Daniel 8 NIV”).
Gabriel, the aforementioned Archangel, goes on to explain Daniel’s apocalyptic visions to him. Angels as warriors during the apocalypse is exhibited in the New Testament, in the Book of Revelation. The Archangel Michael leads an army of armed angels against a dragon and an army of Satan’s rebel angels. Under Michael’s command they defeat the enemy and throw them into Hell (Zuffi 313). By all definition, these angels are warriors fighting for God. These angels carry out the Lord’s will in the apocalypse, as the angels do in Millennium Approaches.
The main function of the Angel in Millennium Approaches is that of a messenger. She even says herself at the very end of the play, “Greetings Prophet; The Great Work begins: The Messenger has arrived” (Kushner 125). The Earth is dying from AIDS and a hole in the ozone, so the angels must provide a prophet with information. Thus, a messenger is sent, as is done in several books of the Bible. Kushner replicates a prominent function of Biblical angels in the first part of this epic, with even more to come in Perestroika.
The main function of the Angel in Millennium Approaches is that of a messenger. She even says herself at the very end of the play, “Greetings Prophet; The Great Work begins: The Messenger has arrived” (Kushner 125). The Earth is dying from AIDS and a hole in the ozone, so the angels must provide a prophet with information. Thus, a messenger is sent, as is done in several books of the Bible. Kushner replicates a prominent function of Biblical angels in the first part of this epic, with even more to come in Perestroika.