Bad Angels

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Annette Yoshiko Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature Cambridge University Press 2005 ISBN 978-0-521-85378-1 p. 266 Ashley, Leonard R.N. (September 2011). The complete book of devils and demons. New York: Skyhorse Pub. ISBN 978-1-61608-333-5.

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Masood Ali Khan, Shaikh Azhar Iqbal Encyclopaedia of Islam: Religious doctrine of Islam Commonwealth, 2005 ISBN 978-81-311-0052-3 p. 153Abadón or Apolión: which means "Destroyer" and commands an army of locusts. For the majority of authors it is in the service of darkness, but some believe that it can be at the service of God. Will it be a double spy? Charles Stewart Demons and the Devil: Moral Imagination in Modern Greek Culture Princeton University Press 2016 ISBN 978-1-4008-8439-1 p. 147 In terms of the history of fallen angel theology it is thought to be rooted in Enochian literature, which Christians began to reject by the third century. The sons of God came to be identified merely with righteous men, more precisely with descendants of Seth who had been seduced by women descended from Cain. The cause of evil was shifted from the superior powers of angels, to humans themselves, and to the very beginning of history; the expulsion of Satan and his angels on the one hand and the original sin of humans on the other hand. [53] [66] However, the Book of Watchers, which identified the sons of God with fallen angels, was not rejected by Syriac Christians or the Ethiopian Orthodox Tewahedo Church. [67] Augustine of Hippo's work Civitas Dei (5th century) became the major opinion of Western demonology and for the Catholic Church. [68] He rejected the Enochian writings and stated that the sole origin of fallen angels was the rebellion of Satan. [69] [70] As a result, fallen angels came to be equated with demons and depicted as non-sexual spiritual entities. [71] The exact nature of their spiritual bodies became another topic of dispute during the Middle Ages. [68] Augustine based his descriptions of demons on his perception of the Greek Daimon. [68] The Daimon was thought to be a spiritual being, composed of ethereal matter, a notion also used for fallen angels by Augustine. [72] However, these angels received their ethereal body only after their fall. [72] Later scholars tried to explain the details of their spiritual nature, asserting that the ethereal body is a mixture of fire and air, but that they are still composed of material elements. Others denied any physical relation to material elements, depicting the fallen angels as purely spiritual entities. [73] But even those who believed the fallen angels had ethereal bodies did not believe that they could produce any offspring. [74] [75]

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Azrael: which means "Help of God." For the Islamic culture it is the angel of death, but for the Christian and Hebrew tradition it is in charge of receiving in heaven the prayers sent by human beings. Puriel: who appears in the apocryphal "Abraham's Will" and, together with Dokiel, is in charge of examining the souls of the deceased when they reach heaven. Omar Hamdan Studien zur Kanonisierung des Korantextes: al-Ḥasan al-Baṣrīs Beiträge zur Geschichte des Korans Otto Harrassowitz Verlag 2006 ISBN 978-3-447-05349-5 pp. 291–292 (German) Neil Forsyth The Old Enemy: Satan and the Combat Myth Princeton University Press 1989 ISBN 978-0-691-01474-6 p. 405Dunnington, Kent. "The Problem with the Satan Hypothesis: Natural Evil and Fallen Angel Theodicies." Sophia 57.2 (2018): 265-274. Gabriel: whose name means "Strength of God" and is the main envoy of God to carry important messages to human beings. At least a few nations seem to have supernatural princes over them. We don’t know what it means to be a prince, nor what the specific princely responsibilities are. But it looks as though at the time of Daniel, there was a great deal of conflict between the princes. The prince of Persia does not the angel to deliver his message to Daniel, and only Michael is willing to step in to aid the messenger. Rafael: name that means "God heals" is considered as the protector of the couple and also performs cures. Of course, the only place in the Protestant canon that anyone is referred to as an archangel is in Jude 9, when Jude refers to Michael. It’s possible that Jude (who references 1 Enoch later in his very brief epistle) would have considered Gabriel an archangel, since it’s possible that Jude pulled Michael’s title from a less-than-canonical source.