Belief in angels is typically, though not uniquely, biblical. It is a belief in the existence of personal beings that, like humans, were created by God but that have their own spiritual quasi-corporeality and also enjoy → immortality. Along with fallen angels, → demons, and Satan (→ Devil), the angels are part of the unseen world. They form a sphere between God and us and are instruments of God’s governing of the world, though (as evil angels) they also act as forces of seduction.
→ Thomas Aquinas (1224/25–74; → Thomism) took up this whole dimension into his → ontology of the world (Summa theol. I, qq. 50–64, 106–14). In the modern → Roman Catholic Church the belief that at → baptism (§2) every Christian acquires a special guardian angel plays an important role. With its belief in the survival of the → soul (§2) and in its purification in purgatory, Catholic teaching consistently highlights the spiritual dimension of the world. In the → Orthodox Church a main reason for belief in angels is the (ancient) view that earthly → worship is a reflection of heavenly worship and a concelebration with it; angels are the beings that offer heavenly worship. With its emphasis on Christ, Reformation theology rejects any veneration of angels or → saints (Schmalk. Art. 2.2). Yet M. → Luther (1483–1546) maintained a belief in angels as executors of the divine rule and also as guardian angels (see his evening blessing).
In the → Reformed Church J. → Calvin (1509–64) curbed the belief in guardian angels with his thesis that God has not entrusted his care of us to a single angel but that all the angels in concert watch over each of his people (cf. → Barth, CD III/3, 517). Modern Protestant dogmatics takes belief in angels more seriously than was done in the 19th century (see ibid., 378). This is especially true in the case of K. Barth (1886–1968). → Barth did not teach an ontology of angels but stressed their function of proclamation and witness (ibid., 461).
The belief in angels is helpful in several ways. First, it gives expression to the invisible world. The Nicene Creed, for example, mentions God as the Creator of heaven and earth, of things seen and unseen. Second, it represents the threat to human existence as conflict with satanic powers and forces, but it also mentions angels as defense against these. Luther commented about the angelic watch (WA 32.115ff.; 37.152). Third, it expresses human receptivity. God, we may say, gives us good thoughts by way of angels. Finally, it bears witness to the special providence that rules over each of us. Without bringing angels into its doctrinal and liturgical statements, theology could not do full justice to its subject matter. A loss of the concept of angels would be detrimental to the spiritual dimension, belief in which distinguishes Christian faith from → atheism and → materialism.
Bibliography: G. Davidson, A Dictionary of Angels (New York, 1967) ∙ L. Heiser, Die Engel im Glauben der Orthodoxie (Trier, 1976) ∙ W. Krumonig, Engel (Berlin, 1963) ∙ U. Mann, Das Wunderbare. Wunder, Segen und Engel (Gütersloh, 1979) ∙ K. Onasch, Kunst und Liturgie der Ostkirche in Stichworten (Leipzig, 1981) ∙ K. Rahner, “Engel,” HTTL 2.120–25.
Hans-Georg Fritzsche†
Summa Summa theologiae
Schmalk. Schmalkald Articles
HTTL Herders theologisches Taschenlexikon
Fahlbusch, Erwin ; Bromiley, Geoffrey William: The Encyclopedia of Christianity. Grand Rapids, Mich.; Leiden, Netherlands : Wm. B. Eerdmans; Brill, 1999-<2003. - "The Encyclopedia of Christianity is the first of a five-volume English translation of the third revised edition of Evangelisches Kirchenlexikon. Its German articles have been tailored to suit an English readership, and articles of special interest to English readers have been added. The encyclopedia describes Christianity through its 2000-year history within a global context, taking into account other religions and philosophies. A special feature is the statistical information dispersed throughout the articles on the continents and over 170 countries. Social and cultural coverage is given to such issues as racism, genocide, and armaments, while historical content shows the development of biblical and apostolic traditions. This comprehensive work, while scholarly, is intended for a wide audience and will set the standard for reference works on Christianity."--"Outstanding reference sources 2000", American Libraries, May 2000. Comp. by the Reference Sources Committee, RUSA, ALA, S. 1:56-57
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