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In some Christian doctrines, a fallen angel is an angel that has been exiled or banished from

Heaven [fallen being a a metaphor for "cast out" or ostracized. Not literally meaning the angels
fell! ] . Often such banishment is a punishment for disobeying or rebelling against God. One early
source for information on angelology and demonology is the Persian prophet Zoroaster . The
best-known fallen angel is Lucifer. Lucifer rebelled and was cast out of Heaven and fell to Earth
for his offense. According to some traditions, fallen angels will roam the Earth until Judgment
Day, when they will be banished to Hell.
[According to Revelation 12, the rebel host aggregated one-third of the angels in heaven. They
fell for 9 days. Their number was estimated in the 15th century to have been 133,306,668 (the
tabulation of Cardinal Bishop of Tusculum). ]
Origin of the term
The origin of the term lies in the Hebrew word for "giant". The Hebrew word translated as
"giants" here isNephilim, a plural, which itself derives from the root word Naphal, which means
to fall. The apocryphal Book of Enoch explains that a group of rebellious angels "left their first
estate" (heaven, or the sky) and came down (fell) to Earth to marry human women and have
children with them. Jude makes mention of these angels in the New Testament:
Jude 1:6 And the angels which kept not their first estate, but left their own habitation, he hath
reserved in everlasting chains under darkness unto the judgment of the great day.
Due to the disastrous results of this forbidden intermingling, many have come to view the word
"fallen" as denoting a fall from grace, though it seems that the original meaning was simply to
descend from the heavens.
The distinction of good and bad angels constantly appears in the Bible, but it is instructive to
note that there is no sign of any dualism or conflict between two equal principles, one good and
the other evil. The conflict depicted is rather that waged on earth between the Kingdom of God
and the Kingdom of the Evil One, but the latter's inferiority is always supposed. The existence,
then, of this inferior, and therefore created, spirit, has to be explained.
The gradual development of Hebrew language consciousness on this point is very clearly marked
in the inspired writings. The account of the fall of the First Parents (Genesis 3) is couched in such
terms that it is difficult to see in it anything more than the acknowledgment of the existence of a
principle of evil who was jealous of the human race.
The statement (Genesis 6:1) that the "Sons of God" married the daughters of men is explained of
the fall of the angels, in Enoch 6-9, and codices, D, E F, and A of the Septuagint read frequently,
for "sons of God", oi aggeloi tou theou. Unfortunately, codices B and C are defective in Ge., vi,
but it is probably that they, too, read oi aggeloi in this passage, for they constantly so render the
expression "sons of God"; cf. Job 1:6, 2:1, 38:7; but on the other hand, see Psalms 2:1; 85; &
(Septuagint). Philo, in commenting on the passage in his treatise "Quod Deus sit i mmutabilis", i,
follows the Septuagint. For Philo's doctrine of Angels, cf. "De Vita Mosis", iii, 2, "De Somniis", VI:
"De Incorrupta Manna", i; "De Sacrificis", ii; "De Lege Allegorica", I, 12; III, 73; and for the view
of Genesis 6:1, cf. St. Justin, Apol., ii 5.
Job 1-2

The picture afforded us in Job 1-2 is equally imaginative; but Satan, perhaps the earliest
individualization of the [a] fallen Angel, is presented as an intruder who is jealous of Job. He can
be seen as clearly an inferior being to the Deity and can only touch Job with God's permission, or
as the ultimate embodiment of pride, as per his believed characteristics, trying to prove God's
summation of Job's character and faith is flawed. By playing within the limitations God himself
has set Satan affords himself the opportunity to cause Job to curse the Lord and there -by, in
affect, prove God wrong in order to prove himself to be correct, and therefore superior to God.
How theological thought advanced as the sum of revelation grew appears from a comparison of
II Kings 24:1, with I Paral., xxi, 1.
Whereas in the former passage David's sin was said to be due to "the wrath of the Lord" which
"stirred up David", in the latter we read that "Satan moved David to number Israel". In Job. iv,
18, we seem to find a definite declaration of the fall: "In His angels He found wickedness." The
Septuagint of Job contains some instructive passages regarding avenging angels in whom we are
perhaps to see fallen spirits, thus xxxiii, 23: "If a thousand death -dealing angels should be
(against him) not one of them shall wound him"; and xxxvi, 14: "If their souls should perish in
their youth (through rashness) yet their life shall be wounded by the angels"; and xxi, 15: "The
riches unjustly accumulated shall be vomited up, an angel shall drag him out of his house;" cf.
Prov., xvii, 11; Ps., xxxiv, 5, 6; lxxvii, 49, and especially, Ecclesiasticus, xxxix, 33, a text which, as
far as can be gathered from the present state of the manuscript, was in the Hebrew original.
In some of these passages, it is true, the angels may be regarded as avengers of God's justice
without therefore being evil spirits. In Zach., iii, 1-3, Satan is called the adversary who pleads
before the Lord against Jesus the High Priest. Isaias, xiv, and Ezech., xxviii, are for the Fathers the
loci classici regarding the fall of Satan (cf. Tertull., adv. Marc., II, x); and Jesus Himself has given
colour to this view by using the imagery of the latter passage when saying to His Apostles: "I saw
Satan like lightning falling from heaven" (Luke 10:18).
New Testament
In New Testament times, the idea of the two spiritual kingdoms is clearly established. The devil is
a fallen angel who in his fall has drawn multitudes of the heavenly host in his train. Jesus terms
him "the Prince of this world" (John xiv, 30); he is the tempter of the human race and tries to
involve them in his fall (Matthew 25:41; 2 Peter 2:4; Ephesians 6:12; 2 Corinthians 11:14; 12:7).
Christian imagery of the devil as the dragon is mainly derived from the Apocalypse (ix, 11-15; xii,
7-9), where he is termed "the dragon", "the old serpent", etc., and is represented as having
actually been in combat with Archangel Michael. Also, an image is given him as a "roaring lion
seeking whom he may devour (as seen in II Peter)" gives context, and substance of his role as the
tempter of the inhabitants of the earth. The similarity between scenes such as these and the
early Babylonian accounts of the struggle between Merodach and the dragon Tiamat is very
striking. Whether we are to trace its origin to vague reminiscences of the mighty saurians which
once people the earth is a moot question, but the curious reader may consult Bousett, "The Anti Christ Legend" (tr. by Keane, London, 1896). The translator has prefixed to it an interesting
discussion on the origin of the Babylonian Dragon-Myth.
Reasons for their fall
There are a number of different beliefs regarding the origins and motivations of fallen angels.
Many focus on issues of free will, lust, pride, or the incomprehensibility of the acts of God.

Consequences of free will

It is generally accepted by most Christians that the fallen angels were cast out of Heaven
because of actions taken against God. These actions were enabled because the angels were
granted free will. Generally, these actions included active rebellion, doubt in God's motives or
plans, or a rejection of the system of Heaven. Pride is often involved, especially in cases where an
angel believed itself to be more powerful than God (Lucifer being the prime example among
these [this is often disputed]).
Origen, a father of the early Christian Church, believed that God had created all angels to be
equal and free. However, in possessing the power of free will, some of them began to move
further away from God of their own volition.
Origen states metaphorically that, although some angels fell and became human or demonic, all
hope is not lost. He theorizes that by practicing virtue, men and demons can again become
angels. While considered an early Father of the Church, Origen was deemed a heretic as a result
of some of his writings and teachings, which did not conform to accepted scripture or tradition.
Mainly, his concept of Apocatastasis, the belief that all beings (human beings, fallen angels,
demons, and Satan) will return to God through God's love and mercy, was deemed unacceptable
at that time. His excommunication was posthumously reversed.
The following comes from a series of ancient texts referenced in the Bible called "The Three
Books of Enoch", a set of books found in the Pseudepigrapha of the Old Testament.
According to these books, it is because of lust that some angels fell from Heaven. God asked
the"Watchers" (Grigori), a select group of angels, to assist the Archangels in the creation of
Eden. Those Grigori who descended to Earth saw the daughters of men and became enchanted
with them. Consequently, the Grigori began to reveal to man some of the secrets of He aven, such
as astrology and the vanity of enhancing the face and body with perfumes and cosmetics. The
Grigori then fell in love with human women. According to the text, some of the Grigori even took
wives and created offspring, giants known as the Nephilim. This made God so angry that he
cursed those Grigori who had betrayed Him, threw them out of Heaven, made them mortal and
transformed them into demons. God sent the Great Flood to cleanse the Earth of the wanton
killing and destruction perpetrated by the Nephilim. Notable angels who fell in this account are
Semyazza, Samael, Azazel, and Lucifer.
This belief involves Lucifer's revolution against God, well known amongst Chr istians. Pride, the
gravest of the seven deadly sins, eventually led to the expulsion from Heaven of certain beings,
up to and including the highest orders of angels. Lucifer, who himself succumbed to pride, was
the first and mightiest angel to be created. With intelligence, radiance, beauty, and power
unmatched among all of the angels in Heaven, Lucifer was second in majesty only to God
Unfortunately, Lucifer became ambitious and self-centered, eventually deciding to prove his
power by raising his throne to the height of God's throne. Other angels did not approve of
Lucifer's plan; they did not want a lower being trying symbolically to become the equal of God.

When Lucifer enacted his scheme, he was instantly hurled out of Heaven. This account of the
rebellion might have come from several ancient Canaanite manuscripts that deal with Shahar,
one of their own deities.
Catholic theologians have speculated that the incarnation of Christ was revealed to the angels.
The idea that all of Heaven must bow before Christ, formed in part from the lesser nature of
humanity, motivated the prideful actions of Lucifer (cf. Suarez, De Angelis, lib. VII, xiii).
Modern Catholic view
According to the Catechism of the Catholic Church, Angels were all created good but s ome turned
bad on their own. Angels don't need faith as they already have the knowledge of celestial things.
Due to their angelic nature, repentance is not possible and their sins are irreversible.
Venerable Sor Mara de Jess de Agreda (1602-1665+), expressed in a book titled "La Mistica
Ciudad de Dios" what is the modern common Catholic interpretation. In the beginning of times,
when God separated daylight from darkness, He also separated the good from the bad in the
Heavens: God revealed his Trinitary nature to the Angels, He also showed them He would
incarnate and all the Angels were to revere and adore Him as God and human.
Lucifer was the first angel to rebel against God (Isaiah 14) and with him he took one third of the
the celestial host. Lucifer was the most beautiful angel, so beautiful indeed that he envied God
and wanted to receive all His praises: he didn't accept the idea of bowing before Jesus and hated
being inferior to any human, including His Holy Mother. As a punishment God didn't remove t he
powers from the Devil but decided to punish and humiliate him by stating that through His Holy
Mother, which he failed to respect and praise, his head would be crushed and he would be
defeated and anihilated.
Then came the battle related by Saint John (Apoc. 12) between St. Michael the Archangel and His
Angels, and Lucifer and his angels.
Bowing to mankind
According to the Quran, when God created man, He wanted His angels and Iblis to acknowledge
man by bowing down to him, but Iblis did not obey His mandate. Islam does not hold Iblis to be a
fallen angel because it maintains that Iblis is one among many of Allah's creations, and that Iblis
is made out of fire as are the Jinn. These Jinns are divided into two groups, one being that which
follows the Islamic teachings, the other which follows Iblis.
We created you and then formed you and then We said to the Angels, "Prostrate before Adam"
and they prostrated except for Iblis. He was not among those who prostrated. God said, "What
prevented you from prostrating when I commanded you?" He (iblis) replied, "I am better than
him. You created me from fire and You created him from clay". God said, "Descend from heaven.
It is not for you to be arrogant in it. So get out! You are one of the abased." Surah 7 (al -A`raf),
A later mention of this idea can be found in "Vita Adae et Evae", an apocryphal text which most
scholars agree was written somewhere near the end of the 10th century AD.
XIII: The devil replied, 'Adam, what dost thou tell me? It is for thy sake that I have been hurled
from that place. When thou wast formed, I was hurled out of the presence of God and banished
from the company of the angels. When God blew into thee the breath of life and thy face and

likeness was made in the image of God, Michael also brought thee and made (us) worship thee in
the sight of God; and God the Lord spake: Here is Adam. I have made thee in our image and
XIV: And Michael went out and called all the angels saying: 'Worship the image of God as the
Lord God hath commanded.' And Michael himself worshipped first; then he called me and said:
'Worship the image of God the Lord.' And I answered, 'I have no (need) to worship Adam.' And
since Michael kept urging me to worship, I said to him, 'Why dost thou urge me? I will not
worship an inferior and younger being. I am his senior in the Creation, before he was made was I
already made. It is his duty to worship me.'
XV: When the angels who were under me heard this, they refused to worship him. And Michael
saith, 'Worship the image of God, but if thou wilt not worship him, the Lord God will be wroth
with thee.' And I said, 'If He be wroth with me, I will set my seat above the stars of heaven and
will be like the Highest.'
Anon. Vita Adae et Evae, 1315.
Obedience to God
There is a Sufi version of the story that states that Lucifer was the angel who loved God the most.
At the time of the angels' creation, God told them to bow to no one but Him.
However, God created mankind, whom he considered superior to the angels, and commanded the
angels to bow before the new figure. Lucifer refused, partly because he could not forget the first
commandment, but also because he would bow to his beloved God only. The other angels saw
Lucifer as insubordinate, and expelled him from Heaven.
Those who believe in this version do not consider Lucifer or the fallen angels to be demons, since
they did not rebel against God by refusing his mandate, but rather believed that creatures should
bow before only God, and no one else.
Some people believe that the Seraphim (Lucifer, Belial, Leviathan and Satan) were the only Fallen
Angels, and those who believed and joined their cause became the first demons.
Fallen angels by rank
Some of the fallen were supposedly members of more than one rank, bu t this list will only list the
primary rank, or the rank that is most well-known, of each apostate angel. For more information,
see the articles of the various entities.
First Sphere






Second Sphere





Third Sphere







[A listing of 44 angels]
The following list of 100 Fallen Angels has been taken from A Dictionary of Angels, including the
Fallen Angels: Gustav Davidson.
They are listed alphabetically, not in order of importance.
1. Abbadona (once of the order of seraphim)
2. Adramelec [Archangels]
3. Agares (Agreas) [Virtues]
4. Amezyarak (Amiziras; also alternate for Semyaza)
5. Amy (one partly of the order of powers and partly of the order of angels)
6. Anmael (identified with Semyaza)
7. Arakiel (Araqiel)
8. Araziel
9. Ariel (once of the order of virtues)
10. Arioc(h) [Arioch]
11. Armaros (Abaros, Armers, Pharmaros)
12. Armen
13. Artaqifa (Arakiba)
14. Asbeel
15. Asmoday
16. Asmodeus (Sammael) [once of the order of seraphim]
17. Astaroth (once of the order of seraphim and of thrones) [Angels]
18. Astoreth (Astarte) [Angels]
19. Atarculph [Atarculphegh?]
20. Auza (Oza)
21. Azaradel
22. Azazel (once of the order of cherubim)
23. Azza
24. Azzael (Asael)
25. Balam (once of the order of dominations)

26. Baraqel (Barakel, Baraqijal)

27. Barbatos (once of the order of virtues)
28. Barbiel (once of the order of virtues)
29. Batarjal
30. Beelzebub (once of the order of cherubim)
31. Beliar (Belial) [once partly of the order of virtues and partly of the order of angels]
32. Busasejal
33. Byleth (Beleth) [once of the order of powers)
34. Balberith (once of the order of cherubim)
35. Caim (Caym) [once of the order of angels]
36. Carnivean (once of the order of powers)
37. Carreau (once of the order of powers)
38. Dagon [Archangels]
39. Danjal
40. Ezekeel (Ezequeel)
41. Flauros (Hauras)
42. Gaap (once of the order of potentates) [Powers]
43. Gadreel
44. Gressil (once of the order of thrones)
45. Hakael
46. Hananel (Ananel)
47. Harut (Persian)
48. Iblis (Eblis, Haris) (Mohammedan Satan) *According to the Quran Iblis is a Jinn not an Ang el]
49. Ielahih (once of the order of virtues)
50. Invart (once of the order of angels)
51. Jeqon
52. Jetrel
53. Kasdeja
54. Lauiah (Lauviah) (once partly of the order of thrones and partly of the order of cherubim)
55. Leviathan (once of the order of seraphim)
56. Lucifer (often, but erroneously, identified as Satan)
57. Mammon [Thrones]
58. Marchosias (once of the order of dominations)
59. Marut (Persian)
60. Mephistopheles [Archangel]
61. Meresin
62. Moloch (Moloc) [Archangel]
63. Mulciber
64. Murmur (once partly of the order of thrones and partly of the order of angels
65. Nelchael (once of the order of thrones)
66. Nilaihah (once of the order of dominations)
67. Oeillet (once of the order of dominations)
68. Olivier (once of the order of archangels)
69. Ouzza (Usiel)
70. Paimon (Paymon) (once of the order of dominations)
71. Penemue
72. Procell (once of the order of powers)
73. Pursan (Curson) [once of the order of virtues]

74. Raum (Raym) [once of the order of thrones]

75. Rimmon [Archangel]
76. Rosier (once of the order of dominations)
77. Rumael (Ramiel or Remiel)
78. Sammael (Satan, Asmodeus)
79. Samsaweel
80. Saraknyal
81. Sariel
82. Satan
83. Sealiah (once of the order of virtues)
84. Semyaza (Shemhazai, Azaziel) [once of the order of seraphim)
85. Senciner (once partly of the order of virtues and partly of the order of powers) [Virtues]
86. Shamshiel
87. Simapesiel
88. Sonneillon (once of the order of thrones)
89. Tabaet
90. Thammuz [Archangel]
91. Tumael
92. Turael
93. Turel
94. Urakbarameel
95. Usiel (Uzziel) [once of the order of virtues]
96. Verrier (once of the order of principalities)
97. Verrine (once of the order of thrones)
98. Vual (Vvall) [once of the order of powers]
99. Yomyael
100. Zavebe
Belphegor (Baal-Peor) [once of the order of principalities)
* Of the above two lists of fallen angels Davidsons analysis, cross-referenced to the wikipedia list
only confirms 69 angels. What can we deduce from this? Only that the listing of fallen angels
may contain many inaccuracies, concerning the number who fell, the names of the angel who fell
and finally some deliberate error purported by the original authors to support religious concepts
at that time of publication]