Where Angels Fall (City of Sin Book 1)
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The idea of fallen angels is derived from the Book of Enoch, a Jewish pseudepigraphic apocalyptic religious text, 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 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 theology indicates 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. The Jewish Encyclopedia states that the myth concerning the morning star was transferred to Satan by the first century before the Common Era, citing in support of this view the Life of Adam and Eve and the Slavonic Book of Enoch 29:4, 31:4, where Satan- Sataniel is described as having been one of the archangels. Because he contrived "to make his throne higher than the clouds over the earth and resemble 'My power' on high", Satan-Sataniel was hurled down, with his angels, and since then he has been flying in the air continually above the abyss. According to Jewish thought, the passage in Isaiah was used to prophesy the fate of the King of Babylon, who is described as aiming to rival God.  Dead Sea Scrolls [ edit ]
Although not strictly speaking fallen, evil angels reappear in Kabbalah. Some of them are named after angels taken from the Enochian writings, such as Samael.  According to the Zohar, just as angels can be created by virtue, evil angels are an incarnation of human vices, which derive from the Qliphoth, the representation of impure forces.  a b c d Martin, Dale Basil. When Did Angels Become Demons? Journal of Biblical Literature, vol. 129, no. 4, 2010, pp. 657–677. JSTOR, https://www.jstor.org/stable/25765960. Syria in Crusader Times: Conflict and Co-Existence.(2020).Vereinigtes Königreich:Edinburgh University Press.In terms of the history of fallen angel theology it is thought to be rooted in Enochian literature, which Christians began to reject by the third century. The sons of God came to be identified merely with righteous men, more precisely with descendants of Seth who had been seduced by women descended from Cain. The cause of evil was shifted from the superior powers of angels, to humans themselves, and to the very beginning of history; the expulsion of Satan and his angels on the one hand and the original sin of humans on the other hand.   However, the Book of Watchers, which identified the sons of God with fallen angels, was not rejected by Syriac Christians or the Ethiopian Orthodox Tewahedo Church.  Augustine of Hippo's work Civitas Dei (5th century) became the major opinion of Western demonology and for the Catholic Church.  He rejected the Enochian writings and stated that the sole origin of fallen angels was the rebellion of Satan.   As a result, fallen angels came to be equated with demons and depicted as non-sexual spiritual entities.  The exact nature of their spiritual bodies became another topic of dispute during the Middle Ages.  Augustine based his descriptions of demons on his perception of the Greek Daimon.  The Daimon was thought to be a spiritual being, composed of ethereal matter, a notion also used for fallen angels by Augustine.  However, these angels received their ethereal body only after their fall.  Later scholars tried to explain the details of their spiritual nature, asserting that the ethereal body is a mixture of fire and air, but that they are still composed of material elements. Others denied any physical relation to material elements, depicting the fallen angels as purely spiritual entities.  But even those who believed the fallen angels had ethereal bodies did not believe that they could produce any offspring.  
Anatole France in the 1914 novel La Révolte des Anges adapted the Christian references to make a parable about revolts and revolutionary movements. Geoffrey W. Dennis The Encyclopedia of Jewish Myth, Magic and Mysticism: Second Edition Llewellyn Worldwide 2016 ISBN 978-0-7387-4814-6
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The Cat Empire: This is the most epic, expansive song on the album, and maybe one of the most ambitious we’ve ever recorded. With full rhythm section, symphonic strings, grand piano, eight tearing horns, flamenco guitar, percussion, palmas, Cuban percussion, and a highly passionate vocal performance, ‘Owl’ takes flight. Hussein Abdul-Raof Theological Approaches to Qur'anic Exegesis: A Practical Comparative-Contrastive Analysis Routledge 2012 ISBN 978-1-136-45991-7 p. 155 She thought she was a simple girl with a part time job waiting tables while she worked her way through college. She thought she had the fairytale. She thought Callisto Suppato was just another man.
a b Andrei Orlov, Gabriele Boccaccini New Perspectives on 2 Enoch: No Longer Slavonic Only Brill 2012 ISBN 978-90-04-23014-9 pp. 150, 164 Jeffrey Burton Russell The Devil: Perceptions of Evil from Antiquity to Primitive Christianity Cornell University Press 1987 ISBN 978-0-8014-9409-3 p. 193The Quran mentions the fall of Iblis in several Surahs. Surah Al-Anbiya states that angels claiming divine honors were to be punished with hell.  Further, Surah 2:102 implies that a pair of fallen angels introduces magic to humanity. However, the latter angels did not accompany Iblis. Fallen angels work in entirely different ways in the Quran and Tafsir.  According to the Isma'ilism work Umm al-Kitab, Azazil boasts about himself being superior to God until he is thrown into lower celestial spheres and ends up on earth.  Iblis is often described as being chained in the lowest pit of hell ( Sijjin) by various scholars, including Fakhr al-Din al-Razi (1150–1210)  and commands, according to Al-Tha'alibis (961–1038) Qisas Al-Anbiya, his host of rebel angels ( shayāṭīn) and the fiercest jinn ( ifrit) from there.  In a Shia narrative from Ja'far al-Sadiq (700 or 702–765), Idris (Enoch) meets an angel, which the wrath of God falls upon, and his wings and hair are cut off; after Idris prays for him to God, his wings and hair are restored. In return they become friends and at his request the angel takes Idris to the heavens to meet the angel of death.  In Shia traditions, a cherub called Futrus was cast out from heaven and fell to the earth in the form a snake.