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Jordan McCall
ENG-151
Dr. Willis
March 30, 2016
Critical Research Paper on Paradise Lost:
Analysis of Raphael and Michaels Unique Teaching Abilities
Raphael and Michael are arguably the two most important characters of Paradise Lost.
These archangels are extremely prominent in the narrative because they are given the significant
role of being Adams teachers. In the novel, God the Father uses these two angels to transmit
necessary histories, warnings, and lessons to Adam. Since these angels are trusted by God the
Father and given this hefty task, Raphael and Michael represent the great significance,
importance, and heavenly usefulness of God the Fathers angels. Therefore, Raphael and Michael
are used as God the Fathers vehicles to teach and inform Adam about the past and the future. In
Miltons depiction, Raphael is given the role of recounting the past and Michael is used to relay
the future. Ultimately, since they are both angels that are given these separate enlightenment
jobs, their unique teachings tactics and styles contribute to the overall plot of the poem and their
larger purpose as characters in the storyline. For example, Raphael initially comes to tell Adam
about the past and to warn him about an urgent complication regarding an enemy that is
threatening a possible downfall for creation. Through his more personal and sociable persona,
Raphael creates opportunities for Adam to pose important questions about the past. In hopes that
Adam avoids the possible fall, Raphael also creates opportunities for Adam to gain prominent
advice. Therefore, Raphael ultimately creates an opportunity for Adam to use his presence as a
useful moment to receive counsel and advice from a loyal confidant. On the other hand, Michael

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is seen as the strong angelic warrior who arrives to share horrific accounts of the future. He also
is given the solemn role of escorting Adam and Eve away from Eden and the beautiful land that
represents complete paradise. In this role, Michael showcases his stricter and warrior-like
teaching persona. Since Adam and Eve are facing their punishment, this part of the narration
calls for a person like Michael because a harsher teaching style. Evidently, after a careful
examination and analysis of both Raphael and Michaels individual narrations, garbs, tactics,
techniques, and teaching styles, Miltons readers are able to gain a better sense of the necessary
similarities and differences found in the novels two angelic teachers.
Readers are initially introduced to Raphael in Book V. In this section of the novel,
Raphael descends from heaven to fulfill God the Fathers important request. Notably, out of the
two teachers that Adam is given, Raphael is awarded the more tedious and impractical task. One
critic states:
But God sends Raphael to earth on a mission of complexity and
subtlety. He must engage Adam in conversation, advise him of
his happy state (5.234), warn him of his danger, and remind him
of his freedom . . . Many readers have supposed that God sends
Raphael to do the impossible to prevent an event God has
declared will come to pass (Thickstun 105).
Therefore, in relation to both Raphael and Michael, it can be argued that Raphaels attempt to
sway Adams decision is evidently futile. Raphaels attempt could be viewed as pointless to some
individuals since God the Father has declared what will inevitably happen anyways. Despite the
possible pointlessness of his situation, Raphael shows faithfulness in his attempt to still teach and
warn Adam. The book, Miltons Paradise Lost: Moral Education, states, . . . the critics applaud

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Raphaels obedience and faith: despite the apparent futility of his task, Raphael earnestly and
happily instructs Adam and Eve in what they need to know to prevent the fall (Thickstun 106).
Therefore, Raphael demonstrates his dedication as a faithful teacher because of his attempt to
follow God the Fathers request wholeheartedly and without any disagreeance. During his
lessons, Raphael also validates his sound ability to be a narrator in the story. Due to his accurate
and fact-driven account of the past, Raphael shows that he is a reliable narrator for Adam. N.K
Sugimura, a contribution to the Milton Studies collection, adds, Raphaels narrative adopts an
objective style, claiming to remember exactly what was said [in the accounts] (Sugimura 8). As
Adams narrator, Raphael provides Adam with specific details that showcases his ability to recall
and resite important information. Through his accurate narrations, Raphael demonstrates his
abilities to be Adams trustworthy teacher.
In his lesson to Adam, Raphael also demonstrates his exceptional ability to act under
pressure. One critic adds, Thus Raphael makes his speech to Adam in critical circumstances. A
dangerous foe is loose. Eden is threatened. Adam must be prepared, and Raphael has come to
prepare him (Samuel 209). Despite the pressing situation at hand, Raphael is still able to create
a pleasant and teachable environment that invites Adam to thoughtfully and comfortably
participate in the lesson. Margaret Thickstun, the author of Miltons Paradise Lost: Moral
Education, writes, He engages with Adam not as an inferior being whom he must fill with
information, but as a fellow creature with whom he can explore the ways of God (Thickstun
115). Therefore, Raphael is a personable character because he does not purely rely on the method
of learning through the instillation of fear. Instead, Raphael creates a conversational environment
that allows Adam to thoroughly process the information that he is hearing for the first time.

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Overall, based on these characteristics any many other attributes, numerous individuals
declare that Raphael is the paragon of what a teacher should be. Michael Allen, from his article
in Milton Quarterly, writes, Although equal credit for Adams attainments might be given to
both of his divine instructors, Raphael (the sociable spirit) has been widely regarded as the
ideal schoolmaster (Allen 113). Evidently, Raphaels dedicated spirit and noteworthy attempt
to save creation categorizes him as an extraordinary teacher. Despite the worthiness that he
showcased, some critics are still quick to label Raphael as a failure since he did not actually
prevent Adam from succumbing to the fall. In Miltons View of Education in Paradise Lost,
Murray W. Bundy comments on this critique:
But the teacher is hardly to be blamed because the pupil fell . . . We could not
justly call Raphael a bad teacher because his pupil succumbed to temptation. Far
from this, the important fact is that in the light of the temptation . . . the methods
of Raphael were in all respects sound (Bundy 143).
In regard to Raphael and any other instructor, the teacher is not the person to blame for a
student's mistake. Actually, instead of failing, Raphael completely fulfilled his role as Adams
teacher. The role of the teacher is to simply teach and motivate his or her students, not to guide
them through every element of life. Sugimura also highlights Raphaels successful teaching
abilities and the motivation that he provided. She states, Raphael encourages Adam to be heroic
in resolution, to stand fast, drawing strength from self esteem, grounded on just and right / Well
managd (8.572-3) (Sugimura 120). Therefore, Raphael provided Adam with an ample amount
of encouragement and motivation in his lessons. Evidently, it was now Adams responsibility to
take what he learned and apply his newfound knowledge to his actual life experiences. Since
Adam failed to apply what he learned to his situation, he becomes the individual that is in need

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of receiving the blame. In his lesson, Raphael even provided Adam with some opportunities to
think and act on his own accord. In relation to this topic, Thickstun states, Raphael reminds
Adam that he is offering a version of what happened and that Adam must ponder it and
determine how to interpret it himself . . . He encourages experimental, rather than notional,
knowledge (Thickstun 112-113). Arguably, it is obvious that Raphael was aware that he could
not constantly guide Adam in every circumstance. Therefore, he gave Adam opportunities to
exercise his ability to think for himself, since he would eventually be apart from his influential
instructor.
Miltons readers initially meet Adams other teacher in Book VI during the war in heaven.
Michaels teaching abilities are not put into action until the latter half of the poem when he is
sent by God the Father to showcase the future to Adam. Michael is also awarded the role of
directing Adam out of paradise. In the book, Milton and the Sons of God, the author
summarizes Michaels purpose in the following manner: The next phase in
the renewal of Adam and Eve commences when Michael is sent to banish
them from Paradise and to offer consolation and instruction (MacCallum
186-187). Therefore, God the Father uses Michaels teachings as a way to
both inform and provide solace to Adam. In Michaels teaching lessons, Adam
is bombarded with images that will depict his new and harsh reality. Bundy
writes, . . . the heavenly instructor explains death as the natural
consequences of sin the sin of Adam. The pupil is more dismayed. But the
teacher, far from mild in his methods, does not hesitate to add a picture yet
more dreadful: the vision of the diseased and maimed (Bundy 147).
Therefore, Michael is sent on a similar task in relation to Raphaels, but the

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principle underlying his mission holds a stark contrast. Instead of receiving
the task of warning Adam, like Raphael was instructed to do, Michael is
handed the role of showing Adam the dark and dreadful future of the fallen
world. Evidently, God the Father gives Michael the job of enlightening Adam
about will come in the future. Kathleen Swaim, author of Before and After the
Fall: Contrasting Modes in Paradise Lost, describes Michaels enlightenment as a form of
prophecy. She writes, Instead of setting forth a body of settled historical data, Michael provides
Adam with revealed prophecy, with a future-oriented content that Michael has not from
experience but from the process of enlightenment he himself is simultaneously undergoing
(Swaim 29). Swaims explanation of Michaels prophetic moment showcases the unique
capabilities that Michael has as a teacher. Shockingly, Adam is able to participate in a remarkable
lesson because he gains insight about future events that have not even occurred. Therefore, by
showing Adam these moments of the future, Michael demonstrates that he cares about preparing
Adam for the harsh realities that he will experience in the new fallen world.
Due to the extreme nature of Michaels task, God had to assign an individual that could
fulfill this daunting call. The type of necessary persona that Michael encompasses for this
intimidating situation is summarized in the following point:
. . . Michael, the heavenly instructor of the last two books, has ever in mind this fact of
sin, the victory of the carnal man over the spiritual, and a need of repairing the ruin thus
brought about. Thus his task in part is the eradication of the evil principle which came to
reside in the passions. For the execution of this task he can hardly have the temper of a
Raphael. The latter is the mild, affable archangel; the former bears a two-edged sword
both in word and deed (Bundy 145-146).

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Therefore, God the Father called Michael to escort Adam out of Eden and to showcase the fallen
realities because his prompt and strict persona was needed for such an particular and extreme
task. Distinctly, the depth of these shocking realities are noticeable in Adams lack of response.
In Milton and the Sons of God, Hugh MacCallum writes, After he has finished the story of the
flood, Michael pauses to see if his pupil has any comments. Adam remains silent (MacCallum
197). Clearly, Adam is shocked by the stories that he is hearing. In reality, Adams silent
response to Michaels teachings contrast the inquisitive nature that he expressed while learning
from Raphael. Clearly, Adams responses change from his first lesson with Raphael to his last
lesson with Michael because of the stark difference in the topics being discussed. Before,
Raphael was mainly warning Adam of the enemy at large and the possibility of creation falling.
In Raphaels lesson, the fall was an occurrence that had not yet materialized and was something
that was still viewed as preventable. Now, Michael is sharing with Adam actual events that were
caused by his sinful decisions and not just possible threats that may occur. Adam is now hearing
about events that are not just a possibility, but instead actual moments that will occur in the
future due to the fall that was not prevented. The critic, Murray Bundy, comments on this
noticeable difference in their lesson topics. Bundy asserts:
If we say the business of Raphael was to reveal the goodness of God and to
stimulate a desire to know his ways and to delight to walk in them, we may also
say that Michaels duty is to reveal to his pupil the evil created by his own
unbridled will, which had failed to obey reason and submit to the loving Will of
the Almighty (Bundy 147).
Through Michaels lesson, Adam is now forced to realize the fall that occurred
due to his own actions. By sharing with Adam the harsh realities of his

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decisions, Michael demonstrates the commitment and dedication he has for
fulfilling God the Fathers teaching request.

Various critics

comment on the harshness that Michael exhibits in Adams removal process.

One critic states, Michael is fortifying his [Adams] present and sending
him all too quickly away from the ivory tower of learning and into the real
world of earning his bread (Swaim 30). Arguably, Michael is doing just the
opposite. Instead of sending Adam all too quickly away, as the critic states,
Michael chooses to prepare Adam for the harsh realities he is about to
experience (Swaim 30). Notably, Michael does not immediately remove
Adam without any sort of preparation. Alternatively, Michael teaches and
informs Adam of the downfalls that will occur due to his own choice to dwell
in his sinful decisions.
Importantly, in Miltons poem, the physical descriptions of the teachers and their clothing
also provide a glimpse into the type of teacher that both Raphael and Michael embody. In her
book, Miltons Angels, Joad Raymond describes the physical attributes that provide even more
insight into the identity of Raphael and Michael. Raymond states:
Angels, fallen and unfallen, have wings as part of their proper shape . . .
Raphaels are conspicuously gorgeous and as a seraph, he has six of them. His
feathers shed heavenly fragrance as he flies . . . Michael wears a helm and a
purple military vest (Raymond 267).
Clearly, even when examining his clothing, Raphael is presenting himself as the more inviting
and intriguing teacher. From his gorgeous wings to his heavenly fragrance, Raphael displays
his more comforting persona (Raymond 267). On the other hand, Michael completely embodies

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his stricter and warrior-like identity since he is dressed in a helm and a military vest
(Raymond 267). Interestingly, both Raphael and Michaels clothing help in giving Miltons
readers insight into the type of teacher they ultimately will embody.
Even though Raphael and Michael posses many differences as teachers, their educational
tactics, strategies, and methods compliment each other in their overall quest to educate Adam.
Bundy elaborates:
The two discourses also have an underlying unity of purpose.
Both aim to develop virtue, to strength the will, elevate the
reason, and to keep all the faculties in their proper relation.
Neither teacher aims to repress feeling; rather, both aim to
develop right feeling feeling in right relation to reason that
the whole man may grow in the image of his Maker (Bundy 152).
Clearly, God the Father assigned Adam two instructors that would help to give him a purposeful
educational experience. With the friendly and inviting classroom environment that Raphael
created, to Michaels stricter and harsher wake-up call, Adam walked away from his academic
experience with a better understanding of the histories of the past and the realities of the future.
Most importantly, both Raphael and Michael similarly aim to instill the great importance of
being continously obedient to God the Father. MacCallum states, An important parallel is found
in the similar kind of education provided by the two angels. Raphael and Michael both teach that
love arises out of obedience to God (MacCallum 203). Essentially, Raphael and Michael
fulfilled their most important mission during their lessons for Adam. Above all, God the Father
sent two archangels down to earth to teach Adam the importance of being obedient to God the
Father. Through their thorough storytelling and instructive lessons, both Raphael and Michael

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were successful in teaching Adam the importance of being obedient to God the Father. Similarly,
another critic comments on the unity that both Raphael and Michaels lessons contain. He writes:
Thus the methods of the two heavenly instructors may be for Milton
representative in a comprehensive way of all good method. Taken together they
have regard for both goodness and the evil of mans nature, his power of reason
and his capacity for emotional experiences, both virally concerned with the
direction of the will (Bundy 149-150).
Even though Raphael and Michael fundamentally had lessons that contained different
approaches and contrasting narrative accounts, both of their lessons still compliment Adams
overall educational experience.
Lastly, Milton clearly valued the usefulness of teaching and learning. The value Milton
has for teaching becomes noticeable after realizing that more than half of Paradise Lost consists
of Adams educational experiences. A prominent critic states, We would be speaking in the
spirit of Milton if we said that Raphaels function as a teacher was to educate Adam to preserve
his liberty, and that Michaels purpose was to help him to regain it (Bundy 131). Evidently,
Miltons value for teaching is obvious since both Raphael and Michaels complete purpose was
to educate the main character, Adam. Through his personable and inviting persona, Raphael
fulfilled his purpose by allowing Adam to explore the new knowledge he was learning about the
past. Identically, Michael also satisfied his purpose by adequately teaching Adam about the
future and informing him about his new realities as a fallen creature. Altogether, Raphael and
Michael fulfilled their overarching purpose in the narrative and proved their ability to be
effective and noteworthy teachers.

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Works Cited
Allen, Michael. "Divine Instruction: Of Education and the Pedagogy of Raphael, Michael, and
the Father." Milton Quarterly. 4th ed. Vol. 26. Baltimore: John Hopkins UP, 1992.
113-21. Web.
Bundy, Murray. Milton's View of Education in Paradise Lost. 1st ed. Vol. 21. Champaign:
University of Illinois, 1922. 127-52. Web.

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MacCallum, Hugh. Milton and the Sons of God: The Divine Image in Milton's Epic Poetry.
Toronto: U of Toronto, 1986. Print.
Raymond, Joad. Milton's Angels: The Early-Modern Imagination. Oxford: Oxford UP, 2010.
Web.
Samuel, Irene. Milton on Learning and Wisdom. New York: Modern Language Association,
1949. Web.
Sugimura, N. K. "The Question of "What Cause?": Storytelling Angels and Versions of
Causation in Paradise Lost." Milton Studies. Vol. 54. Pittsburgh: Duquesne UP,
2013.

3-27. Print.

Swaim, Kathleen. Before and After the Fall: Contrasting Modes in Paradise Lost. Amherst: U of
Massachusetts, 1986. Print.
Thickstun, Margaret O. Milton's Paradise Lost: Moral Education. New York: Palgrave
Macmillan, 2007. Web.