Song of the Angels by Bouguereau, 1825–1905.

Angels, in a variety of religions, are regarded as spirits. They are often depicted as messengers of God in the Hebrew and Christian Bibles and the Quran. The English word angel is derived from the Greek ἄγγελος (aggelos), a translation of מלאך (mal'akh) in the Hebrew Bible (Tanakh); a similar term, ملائكة (Malāīkah), is used in the Qur'an. The Hebrew and Greek words originally meant messenger, and depending on the context may refer either to a human messenger (possibly a prophet or priest, such as Malachi, "my messenger", but also for more mundane characters, as in the Greek superscription that the Book of Malachi was written "by the hand of his messenger" (ἀγγήλου)) or to a supernatural messenger,^[1] such as the "Mal'akh YHWH," who (depending on interpretation) is either a messenger from God,^[2] an aspect of God (such as the Logos),^[3] or God Himself as the messenger (the "theophanic angel.")^[1][4]

The term "angel" has also been expanded to various notions of spirits found in many other religious traditions. Other roles of angels include protecting and guiding human beings, and carrying out God's tasks.^[5]

The theological study of angels is known as angelology. In art, angels are often depicted with wings; perhaps reflecting the descriptions in Revelation 4:6–8 of the Four Living Creatures (Greek: τὰ τέσσαρα ζῷα) and the descriptions in the Hebrew Bible of cherubim and seraphim (the chayot in Ezekiel's Merkabah vision and the Seraphim of Isaiah). However, while cherubim and seraphim have wings in the Bible, no angel is mentioned as having wings.^[6]

Etymology[link]

Three angels hosted by Abraham, Ludovico Carracci (1555–1619), Bologna, Pinacoteca Nazionale.

The word angel in English is a fusion of the Old English word engel (with a hard g) and the Old French angele. Both derive from the Latin angelus which in turn is the romanization of the ancient Greek ἄγγελος (angelos), "messenger",^[7] which is related to the Greek verb ἀγγέλλω (angellō), meaning "bear a message, announce, bring news of" etc.^[8] The earliest form of the word is the Mycenaean a-ke-ro attested in Linear B syllabic script.^[9][10]

Judaism[link]

The Bible uses the terms מלאך אלהים (mal'akh Elohim; messenger of God), מלאך יהוה (mal'akh YHWH; messenger of the Lord), בני אלהים (b'nai Elohim; sons of God) and הקודשים (ha-qodeshim; the holy ones) to refer to beings traditionally interpreted as angels. Later texts use other terms, such as העליונים (ha'elyoneem; the upper ones).

Scholar Michael D. Coogan notes that it is only in the late books that the terms "come to mean the benevolent semidivine beings familiar from later mythology and art."^[11] Daniel is the first biblical figure to refer to individual angels by name,^[12] mentioning Gabriel (God's primary messenger) in Daniel 9:21 and Michael (the holy fighter) in Daniel 10:13. These angels are part of Daniel's apocalyptic visions and are an important part of all apocalyptic literature.^[11] Coogan explains the development of this concept of angels: "In the postexilic period, with the development of explicit monotheism, these divine beings—the 'sons of God' who were members of the divine council—were in effect demoted to what are now known as 'angels', understood as beings created by God, but immortal and thus superior to humans."^[11] This conception of angels is best understood in contrast to demons and is often thought to be "influenced by the ancient Persian religious tradition of Zoroastrianism, which viewed the world as a battleground between forces of good and forces of evil, between light and darkness."^[11] One of these "sons of God" is "the satan", a figure depicted in (among other places) the Book of Job.

Philo of Alexandria identifies the angel with the Logos as far as the angel is the immaterial voice of God. The angel is something different than God Himself, but is conceived just as a God's instrument.^[13]

In post-Biblical Judaism, certain angels took on particular significance and developed unique personalities and roles. Though these archangels were believed to rank among the heavenly host, no systematic hierarchy ever developed. Metatron is considered one of the highest of the angels in Merkabah and Kabbalist mysticism and often serves as a scribe; he is briefly mentioned in the Talmud^[14] and figures prominently in Merkabah mystical texts. Michael, who serves as a warrior and advocate for Israel (Daniel 10:13), is looked upon particularly fondly. Gabriel is mentioned in the Book of Daniel (Daniel 8:15–17), the Book of Tobit, and briefly in the Talmud,^[15] as well as in many Merkabah mystical texts. There is no evidence in Judaism for the worship of angels, but there is evidence for the invocation and sometimes even conjuration of angels.^[16]

Medieval Jewish philosopher Maimonides explained his view of angels in his Guide for the Perplexed II:4 and II:6:

...This leads Aristotle in turn to the demonstrated fact that God, glory and majesty to Him, does not do things by direct contact. God burns things by means of fire; fire is moved by the motion of the sphere; the sphere is moved by means of a disembodied intellect, these intellects being the 'angels which are near to Him', through whose mediation the spheres [planets] move... thus totally disembodied minds exist which emanate from God and are the intermediaries between God and all the bodies [objects] here in this world.

— Guide for the Perplexed II:4, Maimonides

According to Kabalah, there are four worlds and our world is the last world: the world of action (Assiyah). Angels exist in the worlds above as a 'task' of God. They are an extension of God to produce effects in this world. After an angel has completed its task, it ceases to exist. The angel is in effect the task. This is derived from the book of Genesis when Abraham meets with three angels and Lot meets with two. The task of one of the angels was to inform Abraham of his coming child. The other two were to save Lot and to destroy Sodom and Gomorrah.^[17]

Famous angels and their tasks[link]

^[18]

Individual Angels[link]

One of Melozzo's musician (seraphim) angels from the Basilica dei Santi Apostoli, now in the sacristy of St. Peter's Basilica

• Michael (translation: who is like God?), performs acts of justice and power
• Gabriel (translation: the strength of God), performs God's kindness
• Raphael (translation: God Heals), God's healing force
• Uriel (translation: God is my light), leads us to destiny
• Samael (translation: the severity of God), angel of death - see also Malach HaMavet (translation: the angel of death)
• Sandalphon (translation: bringing together), battles Samael and brings humankind together
• Camael/Chamuel (translation: one who seeks God), expelled Adam from the Garden of Eden and punishes those who transgress against God
• Sataniel/Satan (translation: the adversary^[19]), tempts humans, serves as an adversary, and brings people's sins before them in the heavenly court
• Metatron (translation is disputed, may mean "keeper of the watch", "guardian", or "he who sits behind the throne of Heaven"), God's heavenly scribe recording the deeds of all that is

Kinds of Angels[link]

• Malachim (translation: messengers), general word for angel
• Seraphim (translation: the burning ones), sing and praise God
• Cherubim (translation: great, mighty), the chariot of the Lord
• Ophanim (translation: arbiters), Guardians of the Throne of God
• Chayot HaKodesh (translation: living beings)

Christianity[link]

The Archangel Michael wears a late Roman military cloak and cuirass in this 17th-century depiction by Guido Reni

Early Christians inherited Jewish understandings of angels, which in turn may have been partly inherited from the Egyptians.^[20] In the early stage, the Christian concept of an angel characterized the angel as a messenger of God.^{[citation needed]} Angels are creatures of good, spirits of love, and messengers of the savior Jesus Christ.^{[citation needed]} Later came identification of individual angelic messengers: Gabriel, Michael, Raphael, Uriel, and Satan/Lucifer.^{[citation needed]} Then, in the space of little more than two centuries (from the third to the fifth) the image of angels took on definite characteristics both in theology and in art.^[21]

By the late fourth century, the Church Fathers agreed that there were different categories of angels, with appropriate missions and activities assigned to them. Some theologians had proposed that Jesus was not divine but on the level of immaterial beings subordinate to the Trinity. The resolution of this Trinitarian dispute included the development of doctrine about angels.^[22]

The angels are represented throughout the Christian Bible as a body of spiritual beings intermediate between God and men: "You have made him (man) a little less than the angels..." (Psalms 8:4-5). Some Christians believe that angels are created beings, and use the following passage as evidence: "praise ye Him, all His angels: praise ye Him, all His hosts... for He spoke and they were made. He commanded and they were created..." (Psalms 148:2-5; Colossians 1:16). The Fourth Lateran Council (1215) declared that the angels were created beings. The Council's decree Firmiter credimus (issued against the Albigenses) declared both that angels were created and that men were created after them. The First Vatican Council (1869) repeated this declaration in Dei Filius, the "Dogmatic constitution on the Catholic faith". Of note is that the Bible describes the function of angels as "messengers" and does not indicate when the creation of angels occurred.^[23][24]

Thomas Aquinas (13th century) relates angels to Aristotle's metaphysics in his Summa contra Gentiles,^[25] Summa Theologica,^[26] and in De substantiis separatis,^[27] a treatise on angelology.

Many Christians regard angels as asexual and not belonging to either gender as they interpret Matthew 22:30 in this way. Angels are on the other hand usually described as looking like male human beings. Their names are also masculine. And although angels have greater knowledge than men, they are not omniscient, as Matthew 24:36 points out.^[28]

Interaction with angels[link]

An angel comforting Jesus, by Carl Heinrich Bloch, 1865-1879.

The New Testament includes many of interactions and conversations between angels and humans. For instance, three separate cases of angelic interaction deal with the births of John the Baptist and Jesus Christ. In Luke 1:11, an angel appears to Zechariah to inform him that he will have a child despite his old age, thus proclaiming the birth of John the Baptist^[29] And in Luke 1:26 the archangel Gabriel visits the Virgin Mary in the Annunciation to foretell the birth of Jesus Christ.^[30] Angels then proclaim the birth of Jesus in the Adoration of the shepherds in Luke 2:10.^[31] Angels also appear later in the New Testament. In Luke 22:43 an angel comforts Jesus Christ during the Agony in the Garden.^[32] In Matthew 28:5 an angel speaks at the empty tomb, following the Resurrection of Jesus and the rolling back of the stone by angels.^[33] Hebrews 13:2 reminds the reader that they may "entertain angels unaware".^[34]

Since the completion of the New Testament, the Christian tradition has continued to include a number of reported interactions with angels. For instance, in 1851 Pope Pius IX approved the Chaplet of Saint Michael based on the 1751 private revelation from archangel Michael to the Carmelite nun Antonia d'Astonac.^[35] And Pope John Paul II emphasized the role of angels in Catholic teachings in his 1986 address titled "Angels Participate In History Of Salvation", in which he suggested that modern mentality should come to see the importance of angels.^[36]

As recently as the 20th century, visionaries and mystics have reported interactions with, and indeed dictations from, angels. For instance, the bed-ridden Italian writer and mystic Maria Valtorta wrote The Book of Azariah based on "dictations" that she directly attributed to her guardian angel Azariah, discussing the Roman Missal used for Sunday Mass in 1946 and 1947.^[37]

Iconography[link]

12th-century icon of the Archangels Michael and Gabriel wearing the loros of the Imperial guards.

The earliest known Christian image of an angel—in the Cubicolo dell'Annunziazione in the Catacomb of Priscilla (mid-third century)—is without wings. In that same period, representations of angels on sarcophagi, lamps and reliquaries also show them without wings,^[38] as for example the angel in the Sacrifice of Isaac scene in the Sarcophagus of Junius Bassus (although the side view of the Sarcophagus shows winged angelic figures).

The earliest known representation of angels with wings is on the "Prince's Sarcophagus", discovered in the 1930s at Sarigüzel, near Istanbul, and attributed to the time of Theodosius I (379-395).^[39] From that period on, Christian art has represented angels mostly with wings, as in the cycle of mosaics in the Basilica of Saint Mary Major (432–440).^[40] Four- and six-winged angels, drawn from the higher grades of angels (especially cherubim and seraphim) and often showing only their faces and wings, are derived from Persian art and are usually shown only in heavenly contexts, as opposed to performing tasks on earth. They often appear in the pendentives of church domes or semi-domes. Prior of the Judeo-Christian tradition in the Greek world, the Greek goddess Nike and the god Eros were also depicted in human-like form with wings.

Saint John Chrysostom explained the significance of angels' wings:

"They manifest a nature's sublimity. That is why Gabriel is represented with wings. Not that angels have wings, but that you may know that they leave the heights and the most elevated dwelling to approach human nature. Accordingly, the wings attributed to these powers have no other meaning than to indicate the sublimity of their nature."^[41]

In terms of their clothing, angels, especially the Archangel Michael, were depicted as military-style agents of God and came to be shown wearing Late Antique military uniform. This uniform could be the normal military dress, with a tunic to about the knees, an armour breastplate and pteruges, but was often the specific dress of the bodyguard of the Byzantine Emperor, with a long tunic and the loros, the long gold and jewelled pallium restricted to the Imperial family and their closest guards. The basic military dress was shown in Western art into the Baroque period and beyond (see Reni picture above), and up to the present day in Eastern Orthodox icons. Other angels came to be conventionally depicted in long robes, and in the later Middle Ages they often wear the vestments of a deacon, a cope over a dalmatic; this costume was used especially for Gabriel in Annunciation scenes—for example the Annunciation in Washington by Jan van Eyck.

Latter Day Saints[link]

Bern Switzerland Temple statue of the Angel Moroni

Adherents of The Church of Jesus Christ of Latter-day Saints (generally referred to as "Mormons") view angels as the messengers of God. They are sent to mankind to deliver messages, minister to humanity, teach doctrines of salvation, call mankind to repentance, give priesthood keys, save individuals in perilous times, and guide humankind.^[42]

Latter Day Saints believe that angels are the spirits of humans who are deceased or who have yet to be born,^[43] and accordingly Joseph Smith taught that "there are no angels who minister to this earth but those that do belong or have belonged to it."^[44] As such, Latter Day Saints also believe that Adam (the first man) is now the archangel Michael,^[45][46] and that Gabriel lived on the earth as Noah.^[43] Likewise the Angel Moroni first lived in a pre-Columbian American civilization as the 5th-century prophet-warrior named Moroni.

Joseph Smith, Jr. described his first angelic encounter thus:^[47]

While I was thus in the act of calling upon God, I discovered a light appearing in my room, which continued to increase until the room was lighter than at noonday, when immediately a personage appeared at my bedside, standing in the air, for his feet did not touch the floor.

He had on a loose robe of most exquisite whiteness. It was a whiteness beyond anything earthly I had ever seen; nor do I believe that any earthly thing could be made to appear so exceedingly white and brilliant....

Not only was his robe exceedingly white, but his whole person was glorious beyond description, and his countenance truly like lightning. The room was exceedingly light, but not so very bright as immediately around his person. When I first looked upon him, I was afraid; but the fear soon left me.

Most angelic visitations in the early Latter Day Saint movement were witnessed by Joseph Smith and Oliver Cowdery, who both claimed (prior to the establishment of the Church in 1830) to have been visited by the prophet Moroni, John the Baptist, and the Apostles Peter, James, and John. Later, at the dedication of the Kirtland Temple, Smith and Sidney Rigdon claimed to have been visited by Jesus, and subsequently by Moses, Elias, and Elijah.^[48] Angels are typically depicted in Mormon art as having no wings based on a quote from Joseph Smith ("An angel of God never has wings").^[49]

People who claimed to have received a visit by an angel include the other two of the Three Witnesses: David Whitmer and Martin Harris. Many other Latter Day Saints, both in the early and modern church, have claimed to have seen angels, though Smith posited that, except in extenuating circumstances such as the restoration, mortals teach mortals, spirits teach spirits and resurrected beings teach other resurrected beings.^[50]

Islam[link]

Depiction of an angel in Islamic Persian miniature

Angels (Arabic: ملائكة , Malāʾikah; Turkish: Melek) are mentioned many times in the Qur'an and Hadith. Islam is clear on the nature of angels in that they are messengers of God. They have no free will, and can do only what God orders them to do. An example of a task they carry out is that of testing individuals by granting them abundant wealth and curing their illness.^[51] Believing in angels is one of the six Articles of Faith in Islam.

Some examples of angels in Islam:

• Jibrail - the archangel Gabriel and Jibrail is an archangel who serves as a messenger from God.
• Michael - the angel of nature.
• Darda'il - the angels who travel in the earth searching out assemblies where people remember God’s name. Harut and Marut are two angels mentioned in Qur'an, who were sent down to test the people at Babylon.
• Kiraman Katibin - the two angels who record a person's good and bad deeds.
• Mu'aqqibat - a class of guardian angels who keep people from death until its decreed time.
• Azrael - the angel of death.
• Munkar and Nakir - the angels who test the faith of the dead in their graves.
• Israfel - the angel of doom trumpet.
• Ridwan - the angel in charge of maintaining Jannah or Paradise.
• Maalik - the angel who guards the Hellfire.

Bahá'í Faith[link]

In his Book of Certitude Bahá’u’lláh, founder of the Bahá’í Faith, describes angels as people who ‘have consumed, with the fire of the love of God, all human traits and limitations’, and have ‘clothed themselves’ with angelic attributes and have become ‘endowed with the attributes of the spiritual’. 'Abdu’l-Bahá describes angels as the ‘confirmations of God and His celestial powers’ and as ‘blessed beings who have severed all ties with this nether world’ and ‘been released from the chains of self’, and ‘revealers of God’s abounding grace’. The Bahá’í writings also refer to the Concourse on High, an angelic host, and the Maid of Heaven of Bahá’u’lláh's vision.^[52]

Non-Abrahamic traditions[link]

"Angel" is sometimes used as a translation of related concepts in non-Abrahamic traditions.

Neoplatonism[link]

In the commentaries of Proclus (4th C, under Christian rule) on the Timaeus of Plato, Proclus uses the terminology of "angelic" (aggelikos) and "angel" (aggelos) in relation to metaphysical beings. According to Aristotle, just as there is a First Mover,^[53] so, too, must there be spiritual secondary movers.^[54]

Zoroastrianism[link]

In Zoroastrianism there are different angel-like figures. For example, each person has one guardian angel, called Fravashi. They patronize human beings and other creatures, and also manifest God’s energy. The Amesha Spentas have often been regarded as angels, although there is no direct reference to them conveying messages,^[55] but are rather emanations of Ahura Mazda ("Wise Lord", God); they initially appear in an abstract fashion and then later became personalized, associated with diverse aspects of the divine creation.^[56]

Sikhism[link]

This section improperly uses one or more religious texts as primary sources without referring to secondary sources that critically analyze them. Please help improve this article by adding references to reliable secondary sources, with multiple points of view.

In Sikhism, the references to angelic or divine deities is often objected as the religion focuses on the liberation of the soul and ultimately joining with Waheguru. However, in early scriptures written by Guru Nanak Dev Ji indicate specific heavenly deities to help in the judgment of the soul.

Azrael (as Azraa-eel) is named as the angel of death in the Guru Granth Sahib, the holy scripture and the final Guru of the Sikhs.^[57]

In So Dar and Raag Asa Sat Guru Nanak mentions clearly two beings Chitar and Gupat who record the deeds of men. These beings are Angels assigned with this Divine task by the Creator. Chitar records the deeds that are visible to all and Gupat records that which is hidden in thought or secret action. Their names themselves allude to the tasks which the All Mighty has bestowed upon them. The celestial beings are often seen at the gates of heaven, dressed in the most adorned and decorated gowns, holding the records on the actions and feelings of the soul in the line for judgement.^[58][59]

Brahma Kumaris[link]

In Brahma Kumaris, it is taught that every member becomes an angel of light (faristha in Hindi)^[60] and that founder Dada Lekhraj has already become perfect man and angel Brahma through practise of Raja Yoga.^[61][62][63]

New religious movements and occultism[link]

Theosophy[link]

In the teachings of Theosophy, Devas are regarded as living either in the atmospheres of the planets of the solar system (Planetary Angels) or inside the Sun (Solar Angels) (presumably other planetary systems and stars have their own angels) and they help to guide the operation of the processes of nature such as the process of evolution and the growth of plants; their appearance is reputedly like colored flames about the size of a human. It is believed by Theosophists that devas can be observed when the third eye is activated. Some (but not most) devas originally incarnated as human beings.^[64]

It is believed by Theosophists that nature spirits, elementals (gnomes, undines, sylphs, and salamanders), and fairies can be also be observed when the third eye is activated.^[65] It is maintained by Theosophists that these less evolutionarily developed beings have never been previously incarnated as humans; they are regarded as being on a separate line of spiritual evolution called the “deva evolution”; eventually, as their souls advance as they reincarnate, it is believed they will incarnate as devas.^[66]

It is asserted by Theosophists that all of the above mentioned beings possess etheric bodies that are composed of etheric matter, a type of matter finer and more pure that is composed of smaller particles than ordinary physical plane matter.^[66]

Contemporary belief in angels[link]

Seal of Sant'Angelo (rione of Rome)

A 2002 study based on interviews with 350 people, mainly in the UK, who said they have had an experience of an angel, describes several types of such experiences: visions, sometimes with multiple witnesses present; auditions, e.g. to convey a warning; a sense of being touched, pushed, or lifted, typically to avert a dangerous situation; and pleasant fragrance, generally in the context of somebody's death. In the visual experiences, the angels described appear in various forms, either the "classical" one (human countenance with wings), in the form of extraordinarily beautiful or radiant human beings, or as beings of light.^[67]

In the US, a 2008 survey by Baylor University's Institute for Studies of Religion, published by TIME Magazine,^[68][69] which polled 1,700 respondents, found that 55 percent of Americans, including one in five of those who say they are not religious, believe that they have been protected by a guardian angel during their life. An August 2007 Pew poll found that 68 percent of Americans believe that "angels and demons are active in the world",^[70] and according to four different polls conducted in 2009, a greater percentage of Americans believe in angels (55%) than those who believe in global warming (36%).^[71][72] In 2009 a biologist from University College London published a paper exploring the physiology of angels based on representations in artwork, concluding that they would be unable to fly.^[73]

According to the Gallup Youth Survey, in a Teen Belief in the Supernatural poll in 1994, 76% of 508 teenagers (aged 13–17) believe in angels, a greater percentage than those who believe in astrology, ESP, ghosts, witchcraft, clairvoyance, Bigfoot, and vampires. In 1978, 64% of American young people believed in angels; in 1984, 69% of teenagers believed in angels; and by 1994, that number grew to 76%, while belief in other supernatural concepts, such as the Loch Ness monster and ESP, have declined. In 1992, 80% of 502 surveyed teenage girls believe in angels, and 81% of Catholic teens and 82% of regular church attendees harbored beliefs in angels.^[74][75] According to another set of Gallup polls, designated towards all Americans, in 1994, 72% of Americans said they believed in angels, while in 2004, 78% of the surveyed Americans indicated belief in angels, with the percentage of Americans that did not believe in angels dropping from 15% to 10%, and the percentage of Americans that were "not sure" dropping from 13% to 11%.^[76][77]

In Canada, a 2008 survey of over 1000 Canadians found 67 percent believe in angels.^[78]

See also[link]

• Apsara
• Archangel
• Dakini
• Fallen angel
• Gandharva
• Guardian angel
• Hierarchy of angels
• List of films about angels
• Nephilim
• Shoulder angel
• Sons of God
• Watcher or Grigori

References[link]

This section's citation style may be unclear. The references used may be made clearer with a different or consistent style of citation, footnoting, or external linking. (April 2012)

Further reading[link]

External links[link]

Wikimedia Commons has media related to: Angels

Wikiquote has a collection of quotations related to: Angels

• Catholic Encyclopedia entry on angels
• Zoroastrian angels
• Jewish Encyclopedia entry on angels
• Angels in Islam

Christian angelic hierarchy v t e
First Sphere (liberated)	Seraphim • Cherubim • Ophanim • Thrones
Second Sphere (active)	Dominions • Virtues  • Powers or Authorities
Third Sphere (active)	Principalities or Rulers • Archangels • Angels

v t e Catholic saints Holy Mary Our Lady of Guadalupe Our Lady of Laus Our Lady of Lourdes Our Lady of Fátima Angels Michael Gabriel Raphael Patriarchs Abraham Isaac Jacob Joseph Prophets John the Baptist Job Isaiah Jeremiah Lament Baruch Ezekiel Daniel Hosea Joel Amos Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zechariah Malachi Zechariah (priest) Simeon Anna Agabus Judas Barsabbas Apostles Peter Paul Andrew James the Greater James the Lesser John Philip Bartholomew Matthew Thomas Jude Simon Matthias Evangelists Matthew Mark Luke John Disciples Seventy disciples Mary Magdalen Stephen Timothy Titus Barnabas Silvanus Apollos Priscilla and Aquila Martyrs Holy Innocents Stephen Irish Martyrs Vietnamese Martyrs Korean Martyrs North American Martyrs Uganda Martyrs Carthusian Martyrs Drina Martyrs Martyrs of Japan Spanish Civil War martyrs Cristero War saints Forty Martyrs of England and Wales Great Martyr Martyrology Fathers Clement of Rome Ignatius of Antioch Polycarp of Smyrna Irenaeus of Lyons Clement of Alexandria Athanasius of Alexandria John Chrysostom Cyril of Alexandria Maximus the Confessor John of Damascus Cyprian of Carthage Hilary of Poitiers Ambrose of Milan Jerome of Stridonium Augustine of Hippo Gregory the Great Isidore of Seville Cappadocian Fathers Desert Fathers Confessors Maximus the Confessor Edward the Confessor Theophanes the Confessor Paul I of Constantinople Michael of Synnada Paphnutius the Confessor Chariton the Confessor Doctors Gregory the Great Ambrose of Milan Augustine of Hippo Jerome of Stridonium John Chrysostom Basil the Great Gregory Nazianzus Athanasius Thomas Aquinas Bonaventure Anselm Isidore of Seville Peter Chrysologus Leo the Great Peter Damian Bernard of Clairvaux Hilary of Poitiers Alphonsus Liguori Francis de Sales Cyril of Alexandria Cyril of Jerusalem John Damascene Bede Ephrem Peter Canisius John of the Cross Robert Bellarmine Albert Magnus Anthony of Padua Lawrence of Brindisi Teresa of Ávila Catherine of Siena Thérèse de Lisieux Virgins Maria Goretti Agnes of Rome Agatha of Sicily Lucy of Syracuse Euphemia Genevieve Cecilia Rose of Lima Kateri Tekakwitha Narcisa de Jesús Clare of Assisi Portal

This biographical article needs additional citations for verification. Please help by adding reliable sources. Contentious material about living persons that is unsourced or poorly sourced must be removed immediately, especially if potentially libelous or harmful. (July 2010)

Danielle Anne Trussoni (born November 9, 1973) is an American writer. Her work has appeared in a variety of publications including The New York Times Magazine, Telegraph Magazine, and The New York Times Book Review. Her book Falling Through the Earth: A Memoir was chosen as one of the ten best books of 2006 by the New York Times.

Background[link]

Trussoni was born November 9, 1973 in La Crosse, Wisconsin, and was named after her father Daniel Trussoni. She is one of four children (she has a younger sister, a younger brother and an older sister who was adopted out in 1970, before Danielle was born). Danielle met her older sister for the first time as an adult. After her parents divorced, she lived for a brief time with her father. She graduated from the University of Wisconsin–Madison summa cum laude with a BA in History and English in 1996; and from the Iowa Writers' Workshop, where she received an MFA in Fiction Writing in 2002.

Writing[link]

Her work has appeared in The New York Times Magazine, Telegraph Magazine, The New York Times Book Review and Tin House, among other publications.

Falling Through the Earth: A Memoir, which dealt with her efforts to understand her father and his experiences as a tunnel rat in the War in Vietnam, was chosen by The New York Times as one of the Ten Best Books of 2006.Falling Through the Earth was recipient of the Michener-Copernicus Society of America Award, Elle Magazine’s Reader’s Choice Award for April 2006 and was chosen as a Book Sense Pick for March 2006.

Her novel Angelology, (Viking Press, 2010) received a great deal of attention prior to publication. Seven publishing houses vied for the publishing rights. Angelology went on to become a New York Times Bestseller^[1] and has been translated into thirty-two languages. Two motion picture companies, Columbia and Universal, bid for the film rights, which went to Columbia. The film will be produced by Will Smith's Overbrook production company and directed by Marc Forster, director of Finding Neverland and Quantum of Solace, among other films. The screenplay has been adapted by Michael Goldenberg, whose work includes Harry Potter and the Order of the Phoenix and Where the Wild Things Are. Trussoni is planning a series and is already at work on a second book, Angelopolis.

Bibliography[link]

• Falling Through The Earth, Henry Holt and Company, 2006, ISBN 0-8050-7732-4.
• Angelology, Viking Press, 2010, ISBN 978-0-385-66861-3.

Reviews[link]

• NPR, Angelology: A Cross-Bred Monster Of A Mystery, Jane Ciabattari, March 11, 2010
• TIME, Angelology: Wings of Desire, Lev Grossman, March 15, 2010
• New York Times: Sunday Book Review, Fallen Angels, Susann Cokal, March 3, 2010
• New York Times: Books, The War at Home, Kathryn Harrison, March 12, 2006
• USA Today, 'Angelology': A heaven-sent supernatural thrill ride, Carol Memmott, March 12, 2010
• ELLE Book Release: Angelology, Natasha Clark, March 12, 2010

References[link]

• Harrison, Kathryn (March 12, 2006). "The War at Home". The New York Times.
• Falkenstein, Linda (June 13, 2008), Novelist Rae Meadows spills the beans on her latest book; plus a look at more local works. Isthmus Publishing Company, Inc.,
• Neyfakh, Leon (February 2, 2009), Angelology Author Goes With Molly Stern; Gets a Million Dollar Movie Deal. OBSERVER MEDIA GROUP.

External links[link]

Wikimedia Commons has media related to: Danielle Trussoni

• Author's Website
• Danielle Trussoni Angelology Interview
• Writing Workshops
• Harrison, Kathryn (March 12, 2006). "The War at Home". The New York Times.
• Falling Through the Earth Top 10 Book of 2006
• ANGELOLOGY sale
• Susan Henderson's The Nervous Breakdown interview