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2
G. A. Barton, The Religion of Israel (New York, 1918), pp. 179 f.
3George Foot Moore, Judaism I (Cambridge,1927), 401 ff.
4 Religion of the Semites (London, 1907), p. 445.
s Moore, op. cit., p. 406.
I
There is no uniform view of the nature and character of
angelic beings in the literature of the period under consideration.
The thought of the apocalyptic school of writers tended to be
non-metaphysical; much free play was left to the imagination,
and there appears to be little attempt upon the part of the
numerous writers to build a systematic doctrine of angelic nature.
Indeed, the uncritical temper of the times with respect to this
matter is apparent from the fact that within a given book
contradictory views may be presented. There is no hint that
the popular interest in such a writing was decreased by such
internal inconsistency.6
It is from the conception of angels as spirits that the more
concrete view of the apocalyptic writers is developed. They
were thought to possess both bodies and spirits. Their bodily
nature was considered to be "like that of fire," made of flame
and fire, with a splendor like that of stars.7 The distinction
between angels and men is in some writings so reduced as to
suggest that men may, by some process of transformation,
become angels, as was said in Slavonic Enoch, ch. 22, to have
occurred in the case of Enoch. They were said to exist by virtue
of a direct creation for each individual, and hence to need no
6
See, for example, the Book of Enoch, comparingch. 9 with ch. 20.
7 Book of Enoch 67 8; Slavonic Enoch 29 13; II Baruch 21 6; 59 11.
II
I3 "Angelology," The Jewish Encyclopedia, Vol. I, pp. 582-597. Cf. also the
article on "Angels" in the Universal Jewish Encyclopedia, VXol. I, by Morgen-
stern and Kaufmann.
Montefiore, op. cit., pp. 429 f.
4
I Daniel 8 16; see also J. A. Montgomery, The Book of Daniel (New York,
1927), pp. 305 f.
I6 Enoch 71 7; II Baruch 59 11; see also Moore, op. cit., p. 408.
I7
Kaufmann, op. cit., p. 593.
18R. H. Charles, The Book of Enoch (Oxford, 1893), p. 58; see also R. H.
Charles (ed.), The Apocrypha and Pseudepigraphaof the Old Testament,II
(Oxford, 1913), 188 (note on 1 5).
'9 Barton, op. cit., p. 188; (cf. Charles, Apocryphaand Pseudepigrapha,II,
p. 191).
20
20 3 f. Charles, The Book of Enoch, p. 41, notes on ch. 20.
2
Summa Theologica, Part I, Q. 108.
22
Religion des Judentums (Berlin, 1903), p. 320.
III
No study of the angelology of the apocalyptic literature of
this period would be complete without a consideration of the
administrative functions attributed to celestial beings. The seers
under examination thought of angels primarily in terms of agents
through which God performed his will, both in the realm of
nature and in the affairs of men. Concerning the function of
angels in the natural world, the doctrine is substantially as
follows: as "spirits" of the natural powers they are thought of
in terms of the elements over which they exercised superin-
tendence: the sea, frost, hail, mist, dew, and rain. They attend
the sun, direct the lightning, control "seasons and years" and
direct the course of the vegetative growth on the earth.27 The
author of Jubilees similarly speaks of
... the angels of the spirit of fire and the angels of the spirit of the winds
and the angels of the spirit of the clouds, and of darkness, and of snow
and of hail and of hoar frost, and the angels of the voices and of the
thunder and of the lightning, and the angels of the spirits of cold and of
heat, and of winter and of spring and of autumn and of summer,and of all
the spirits of His creatures ...28
angel called for the spirit of every man at death; among students
of apocalyptic literature this has been the subject of considerable
discussion. It seems to the writer that it is unsafe to conclude
that this belief was of great significance; even today we hear
general statements concerning the "death angel" upon the part
of many who might not attach much literal significance to the
existence of such a being.
In general therefore, angels were connected with the operations
of the natural world, being considered as exercising some measure
of control over the elements. There is always the possibility,
however, that we may read too much into romantic language,
and that we may attach a measure of literalness to it which was
not in the minds of those who employed it. In relation to the
affairs of men, angels were thought to exercise directive and
protective care over individuals, often upon some basis of divine
selectivity and special need. This care was thought to embrace
both temporal and spiritual welfare.
Study of the theological significance of the doctrine of angels
in Judaism of the period under discussion has produced a variety
of opinions. On the one hand there are scholars who identify
the development of angelology with a conscious metaphysical
trend within Jewish theology. Others consider that this angel-
ology is but a naive development of ideas inherited from the
earlier religion of Israel, a development largely devoid of any
conscious theological speculation. George Foot Moore is of the
latter opinion.
... what I have called the angelic mythology of Judaism is a naive way
of imagining the mediation of God's word and will in the universe by
personal agents. They (the angels) are not, like the good demons in the
later phases of Neoplatonism, the product of an abstract or transcendent
idea of God, but of one naively personal; and they do not consciously
infringe upon the belief in his omnipresenceor omniscience.37
To those who attribute angelology to conscious and abstract
theological intent, angels appear as mediators between a deity
whose transcendent character produces a barrier between him-
self and man which must be bridged by a series of beings, inferior