Tonight my special guest is Jim Wilhelmsen who's here to tell us why he thinks the occult, fallen angels and aliens are all meant to bring about a false prophet.
This article is about fallen angels in the Abrahamic religions. For other uses, see Fallen angel (disambiguation)."Fall of angels" redirects here. For the story by Leland Exton Modesitt Jr., see L. E. Modesitt Jr. bibliography."Rebel angels" redirects here. For other uses, see Rebel Angels (disambiguation).
In the Abrahamic religions, fallen angels are angels who were expelled from heaven. The literal term "fallen angel" never appears in any Abrahamic religious texts, but is used to describe angels cast out of heaven or angels who sinned. Such angels often tempt humans to sin.
The idea of fallen angels derived from the Book of Enoch, a Jewish pseudepigraph, or the assumption that the "sons of God" (בני האלוהים) mentioned in Genesis 6:1–4 are angels. In the period immediately preceding the composition of the New Testament, some sects of Judaism, as well as many Christian Church Fathers, identified these same "sons of God" as fallen angels. During the late Second Temple period the biblical giants were sometimes considered the monstrous offspring of fallen angels and human women. In such accounts, God sends the Great Deluge to purge the world of these creatures; their bodies are destroyed, yet their peculiar souls survive, thereafter roaming the earth as demons. Rabbinic Judaism and Christian authorities after the third century rejected the Enochian writings and the notion of an illicit union between angels and women producing giants. Christian theologyindicates the sins of fallen angels occur before the beginning of human history. Accordingly, fallen angels became identified with those led by Lucifer in rebellion against God, also equated with demons.
Evidence for the belief in fallen angels among Muslims can be traced back to reports attributed to some of the companions of Muhammad, such as Ibn Abbas (619–687) and Abdullah ibn Masud (594–653). On the other hand, some Islamic scholars opposed the belief in fallen angels by stressing the piety of angels supported by verses of Quran, such as 16:49 and 66:6, although none of these verses declare angels as immune from sin. One of the first opponents of the concept of fallen angels was the early and influential Islamic ascetic Hasan of Basra (642–728). To support the doctrine of infallible angels, he pointed at verses which stressed the piety of angels, while simultaneously reinterpreting verses which might imply acknowledgement of fallen angels. For that reason, he read the term mala'ikah (angels) in reference to Harut and Marut, two possible fallen angels mentioned in 2:102, as malikayn (kings) instead of malā'ikah(angels), depicting them as ordinary men and advocated the belief that Iblis was a jinn and had never been an angel before. The precise degree of angelic fallibility is not clear even among scholars who accepted fallen angels; according to a common assertion, impeccability applies only to the messengers among angels or as long as they remain angels.
Academic scholars have discussed whether or not the Quranic jinn are identical to the biblical fallen angels. Although the different types of spirits in the Quran are sometimes hard to distinguish, the jinn in Islamic traditions seem to differ in their major characteristics from fallen angels.[a]
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