Abstract
Andy Angel’s new book is an engaging and informative examination of angels that is grounded in second Temple literature, but that aims to connect this literature with the contemporary interest in angels. The book is targeted at undergraduates and interested Christians (p. ix).
The thirteen chapters of the book take a thematic approach. Fundamental questions about the nature and role of angels are asked in each chapter. The first topic discussed is a logical one: ‘Are Angels Real?’ The answer to this question is nuanced and is intended to provide the reader with an understanding of the function of the book. Angel states, ‘However, this book will not necessarily prove anything about the existence, nature, or functions of angels except for those for whom the texts we are studying are authoritative and who therefore trust that what these texts say about angels is true’ (p. 16). With this question addressed, the second chapter examines the primary role of angels as messengers and interpreters of God’s will.
Chapters three and four are related in that they focus on the functions of angels. Chapter three asks, ‘What do angels do all day?’ The answer is focused upon their activities in heaven as worshippers of God. Chapter four instead focuses upon the activities of angels when on earth (other than as messengers) such as ministers, angels of death and mediators of the covenant. Chapter five discusses the appearance of angels. Chapter six asks the interesting question ‘Do angels have sex?’
Chapters seven and eight go together loosely in that they discuss two questions that are part of the modern fascination with angels. Chapter seven asks, ‘Do people become angels when they die?’ Chapter eight, entitled, ‘Someone to watch over me,’ discusses guardian angels.
Chapter nine examines the idea of angels not as guardians, but as warriors.
Chapters ten through twelve move the discussion in an entirely different but related direction. Instead of focusing upon angels, these chapters focus up Satan (chapter 10), principalities and powers (chapter 11), and the question of whether or not evil spiritual powers exist (chapter 12). These spiritual beings are akin to angels and are often discussed in the same ancient texts, but their roles are obviously very different than from of angels.
The final chapter (13) asks, ‘Why Angels’? In this chapter the author wrestles with the question of the role of angels in the modern world: both in popular culture as well as in the academy and in the Church. Additionally, the author reflects upon the popularity of angels today, observing, ‘The excitement about angels does not necessarily indicate renewal of interest in religion or even in God. The reality seems to be that people are loving angels instead’ (154). The author then notes that one of the clearest lessons of the ancient literature about angels is that, ‘Ancient angels do not want to become the focus. They come to focus human beings on God; on how God heals or plans to heal them, and on how God plans to heal creation’ (p. 155).
This readable book provides readers unfamiliar with the second Temple literature an excellent guide to what is said in them about angels and how what is said about them relates to the contemporary interest in angels.