THE NEW SCHAFF-HERZOG
clarity of the moral and spiritual consciousness relegates the angels to a secondary position. Even in the New Testament Apocalypse the angels are wholly subsidiary to the Kingdom of God. Thus in xix. 10, xxi. 17, and xxii. 9 a view appears fundamentally opposed to that of mystical Judaism. Angels and men are citizens of one divine commonwealth. Worship of the angels is not to be thought of. So, again, in the synoptic gospels and the Acts, the existence of the angels, while taken for granted, is not a primary element of consciousness.
In the Pauline and Petrine letters, the angels play an even more subordinate part. The Christians of Corinth, in danger of falling below their dignity, are informed that the disciples of Christ will be his coassessors in judging the angels (I Cor. vi. 3). Peter, dwelling on the consummation of prophecy, declares that angels desire to understand the mystery of the gospel (I Pet. i. 12). In Heb. i. 14 their function is clearly described. They are spirits worshiping God and sent from God to serve the followers of Jesus.
When, therefore, the Scriptures are placed against
the background of antiquity, a certain unity of
movement and thought is found. The doctrine
of angels is inherited, not created.
5. Con- And it is controlled and utilized by
elusion, the saving word, the self-revelation of God as the creative unity within human consciousness and society, the moralizing power in history, and the moral end toward which nature and history are being guided (Rom. xi. 36). From this point of view the ecclesiastical discussion over the worship of angels and the careful distinction between dulia and latria is more or less a reversion of type. Henry S. Nash.
Bibliography: J. Ode, Commentarius de angelis, Utrecht, 1739; E. C. A. Riehm, De natura et notione symbolica Cheruborum, Basel, 1864; idem, Die Cherubim in der Stiftshiitte und im Tempel, in TSK, xliv. (1871) 399 sqq.; A. Kohut, Ueber die judische Angelologie und Damonologie in ihrer Abhangigkeit vom Parsismus, Leipsic, 1866; F. Godet, Etudes bibliques, i. 1-34, Paris, 1873; W. H. Kosters, De Mal'ach Jahwe and Het ontstaan en de ontwikkeling der angelologie onder Israel, in ThT, ix. (1875) 367-415, x. (1876) 34-69, 113-141; J. H. Oswald, Angelologie, im Sinne der katholischen Kirche dargestellt, Paderborn, 1883; O. Everling, Die paulinischen Angelologie und Damonologie, Gottingen, 1888; J. M. Fuller, Angelology and Demonology, Excursus II. to Tobit, inVi &ce's Apocrypha, i. 171-183, London, 1888; T. K. Cheyne, Originand Religious Contents of the Psalter, pp. 322-327, 334-337, London, 1891 (very valuable); C. H. Toy, Judaism and Christianity, pp. 141-172, Boston, 1891; C. G. Montefiore, Hibbert Lectures, pp.429 sqq., London, 1892 (characterized by G. B. Gray as valuable); R. Stiibe, Jiidisch-babylonische Zaubertexte, Halle, 1895 (a work of special interest); F. Weber, Judische Theologie auf Grund des Talmud, pp. 166 sqq., Leipsic, 1897; M. Schwab, Vocabulaire de I 'angelologie d'apris manuscrits hebreux, Paris, 1897; H. Oehler, Die Engelwelt, Stuttgart, 1898; W. Lucken, Michael, Gottingen, 1898; DCB, i 93-97; EB, i. 165-170; JE, i. 583-597 (deals with biblical, talmudic, and post-talmu.ic angelology); and the works on Old and New Testament theology (including R. Smend, Alttestamentliche Religionsgeschichte, Freiburg, 1893) and dogmatics; W. Bousset, Die Religion des Judenthums, pp 313-325. Berlin, 1903.
ANGELA OF BRESCIA. See Merici, Angela.
ANGELICALS: A sisterhood founded about 1530 by Ludovica di Torelli, Countess of Guastalla (then, at the age of twenty- five, for the second
time a widow), to care for sick and reformed women. The members were to lead lives of angelic purity (whence the name) and self-denial, indicated by coarse clothing, a wooden cross on the breast, and a cord about the neck. The foundress placed them under the supervision of Antonia Maria Zaccaria, founder and director of the Barnabites (q.v.); and herself labored, under the monastic name of Paola Maria, as manager of the main convent of her society near Milan till her death (Oct. 29, 1569). The order was first confirmed by Paul III. (1534) with the rule of St. Augustine, with the provision that the Angelicals were to assist the Barnabites in their missionary work among women. The obligation to live in seclusion was adopted in 1557. Archbishop Borromeo of Milan subjected the statutes of the order to a stricter revision, which was confirmed by Urban VIII. (1625). The order never spread outside of Lombardy (especially Milan and Cremona) and was dissolved at the beginning of the nineteenth century. A branch, however, still exists, the Society of the Guastallinaj founded by the same Countess Torelli, devoted to the education of girls of noble birth (the number being limited to 18); they occupy a building outside the Porta Romana at Milan, and are under the supervision of the Barnabites.
O. ZoCKLERf. Bibliography: C. G. Rosignoli, Vita e virtu delta contessa di Guastalla L. Torella, Milan, 1686; Helyot, Ordres monastiques,] iv. 116-223; Heimbucher, Orden und Kongregationen, i. 519-520.
ANGELIS, an'je-lis, GIROLAMO, ji-ro'l-omo: Jesuit missionary; b. at Castro Giovanni, Sicily, 1567; d. in Japan Dec. 24, 1623. He joined the Jesuits at the age of eighteen, and in 1602 went to Japan. When the Jesuits were expelled from the country in 1614, he assumed Japanese dress and remained for nine years without discovery. He was then imprisoned and burned alive with two other Jesuits and forty-two native Christians. He wrote Relazione del regno di Iezo, printed with letters of other Jesuits at Rome in 1624, and separately the next year. He was canonized by Pius IX.
ANGELUS, an'je-lus: The ordinary name (taken from its opening word in Latin) of a Roman Catholic prayer, recited three times a day, when the church bells ring at 6 a.m., at noon, and at 6 p.m. It consists of three versicles and responses, each followed by a " Hail Mary!" and a collect, which is the same as that for the Annunciation in the Anglican Prayer Book, the whole forming a devotion in honor of the incarnation of Christ. In its present form it dates from the middle of the sixteenth century, though the custom of ringing bells at certain times of the day to remind the faithful of certain prayers is at least as old as the thirteenth.
ANGILBERT, an-gil'bert, or ENGELBERT (Fr. pron. an"zhil-bar'), SAINT: Friend and counselor of Charlemagne, whose daughter Bertha he is said to have married, and by her had two sons, Harnid and Nithard (the historian); d. Feb. 19, 814. He enjoyed the confidence of Charlemagne till the end of the latter's life, and was employed