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In Hermas [...] Christ is identified with the archangel Michael. [...] It is really the Word who is called Michael. This is not surprising, for Michael in Jewish tradition is the chief of the archangels and the prince of all the heavenly hosts. [...] The title ἀρχιστράτηγος, given to Michael in a number of texts, is applied to the Word of Christians. While, however, the name Michael, which tended to confuse the issue, was only given to the Word in primitive theology, the title of ἀρχιστράτηγος was to endure in tradition, particularly in Methodius and Eusebius.
Στον Ερμά [...] ο Χριστός ταυτίζεται με τον αρχάγγελο Μιχαήλ. [...] Είναι πράγματι ο Λόγος ο οποίος αποκαλείται Μιχαήλ. Αυτό δεν προκαλεί εντύπωση, διότι ο Μιχαήλ στην ιουδαϊκή παράδοση είναι ο αρχηγός των αρχαγγέλων και ο άρχοντας όλων των ουράνιων δυνάμεων. [...] Ο τίτλος ἀρχιστράτηγος, ο οποίος αποδίδεται στον Μιχαήλ σε αρκετά κείμενα, εφαρμόζεται στο Λόγο των Χριστιανών. Ενώ, όμως, το όνομα Μιχαήλ, το οποίο έτεινε να προκαλεί σύγχυση στο ζήτημα, αποδιδόταν μόνο στο Λόγο στην πρώιμη θεολογία, ο τίτλος ἀρχιστράτηγος άντεξε μέσα στην παράδοση, ειδικά στο Μεθόδιο και τον Ευσέβιο.
* Jean Daniélou,
The theology of Jewish Christianity[Η θεολογία του Ιουδαϊκού Χριστιανισμού],Darton, Longman & Todd, 1964
p. 123, 124.
Κατά την προ-κωνσταντίνεια περίοδο δεν υπήρχε ένα καθορισμένο σύστημα ανάγνωσης, πράγμα που σημαίνει ότι και κείμενα της μεταποστολικής εποχής που τελικά δεν εντάχθηκαν στον κανόνα των βιβλίων της Κ.Δ., όπως ο Ποιμένας, οι επιστολές του Κλήμη Ρώμης και η Επιστολή Βαρνάβα, διαβάζονταν στις λατρευτικές συνάξεις ορισμένων εκκλησιών.
(Μ. Γκουτζιούδη, "Η λατρευτική δραστηριότητα των χριστιανικών κοινοτήτων από την εποχή της Καινής Διαθήκης μέχρι το Διάταγμα των Μεδιολάνων", στο Ατματζίδης & Λιανός Λιαντής (επιμ.), Αρχαίος Κόσμος και Καινή Διαθήκη, σσ. 61, 62)
The Logos, or Son of God, had, according to the Bogomils, three names: (i) He was the Archangel Michael, for the prophet Isaiah said of Him: καλεῖται τό ὄνομα αὐτοῦ, Μεγάλης βουλῆς ἄγγελος.
Ο Λόγος, ή Γιος του Θεού, είχε, σύμφωνα με τους Βογόμιλους, τρία ονόματα: (α) Ήταν ο Αρχάγγελος Μιχαήλ, διότι ο προφήτης Ησαΐας είχε πει σχετικά με Αυτόν: καλεῖται τό ὄνομα αὐτοῦ, Μεγάλης βουλῆς ἄγγελος.
* Dimitri Obolensky,
The Bogomils: A Study in Balkan Neo-Manichaeis
[Βογόμιλοι: Μελέτη των Βαλκάνιων Νεομανιχαίων],Cambridge University Press, 2004,p./σ. 210.
Also: / Επίσης:
* Steven Runciman,
[Ο μεσαιωνικός Μανιχαίος: Μελέτη της χριστιανικής διυστικής αίρεσης],p./σ. 76.
* Janet & Bernard Hamilton & Yuri Stoyanov,
Christian dualist heresies in the Byzantine world, c. 650-c. 1450: selected sources
[Χριστιανικές διυστικές αιρέσεις στο Βυζαντινό κόσμο, περ. 650-περ. 1450: επιλεγμένες πηγές]
(Manchester medieval sources series),
Manchester University Press ND, 1998,
p./σ. 186.
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Εντέλει, παρατηρούμε ότι η αγγελική χριστολογία σε μεγάλο βαθμό εξέλιπε μετά τον τέταρτο αιώνα Κ.Χ. Αυτό συνέβη κυρίως επειδή αποτελούσε εγγενώς υποτακτική χριστολογία και ήταν ασύμβατη με την ανάπτυξη του δόγματος περί ομοουσίου το οποίο αποκορυφώθηκε στην τριαδική ορθοδοξία της Νίκαιας. Επίσης έφτασε να έχει αρειανιστικούς συσχετισμούς. Συνεπώς, από τον τέταρτο αιώνα και έπειτα υπήρξε μικρή προσκόλληση στην αγγελική χριστολογία.
* Peter R. Carrell,
Jesus and the angels: angelology and the christology of the Apocalypse of John
[Ο Ιησούς και οι άγγελοι: αγγελολογία και η χριστολογία της Αποκάλυψης του Ιωάννη],
Cambridge University Press, 1997,
p./σ. 109.
Also, see pp. 108, 109 for the notion supported at the Testaments of the Twelve Patriarchs (T.Dan 6:2; T.Levi 5:6, 7) and the Pseudo-Clementine writings (Homilies 18:4; Recognitions 2:42).
Επίσης, βλέπε σσ. 108, 109 για την ιδέα η οποία υποστηρίζεται στις Διαθήκες των Δώδεκα Πατριαρχών (T.Dan 6:2· T.Levi 5:6, 7) και στις Ψευδο-κλημεντίνειες γραφές (Homilies 18:4· Recognitions 2:42).
5 comments:
Pure interpretation, according to,Jewish tradition. Please; Jesus and Michael are same person, VERBATIM ONLY!!!
The New Testament consistently presents Jesus as distinct from all angels, including Michael. For example, Hebrews 1:4-5 states that Jesus has "become as much superior to the angels as the name he has inherited is more excellent than theirs." It explicitly says, "For to which of the angels did God ever say, 'You are my Son; today I have become your Father'?" This clearly separates Jesus from any angelic being, including Michael, highlighting Jesus' unique divine sonship and superiority.
Michael is referred to as an archangel and a "chief prince" in the Bible, notably in the Book of Daniel (Daniel 10:13, 21; 12:1). However, nowhere in the biblical text is Michael equated with the Son of God or the Logos (the Word). Instead, Michael is depicted as a powerful angelic being, but still subordinate to Jesus, who is described as having authority over all things in heaven and on earth (Matthew 28:18).
While some early Christian and apocryphal writings, such as the Shepherd of Hermas, may contain complex and symbolic representations of Christ and angels, these should not be taken as definitive doctrinal statements. The early church underwent significant theological development, and it was the canonical Scriptures that ultimately shaped orthodox Christian beliefs. The association of Michael with Christ in some early writings reflects speculative theology rather than established doctrine.
By the fourth century, the doctrine of the Trinity and the full divinity of Christ were firmly established in Christian orthodoxy, as articulated in the Nicene Creed. This creed was formulated to address and reject subordinationist views, such as Arianism, which suggested that the Son was a created being. The Nicene Creed affirms that Jesus is "begotten, not made, of one being with the Father," distinguishing Him from all created beings, including angels.
The claim that "Michael" was Jesus' pre-human name, as supported by some early and medieval Christian groups, does not align with the broader and more consistent witness of the New Testament. Jesus is presented as the eternal Word (John 1:1-3), who was with God in the beginning and through whom all things were made. This is a role far beyond that of any angel, including Michael.
The New Testament gives Jesus many names and titles, such as Son of God, Son of Man, and the Word, each reflecting different aspects of His divine nature and mission. The name "Michael" does not appear among these titles for Jesus in the New Testament, and there is no biblical basis for claiming that "Michael" was Jesus' pre-human name. The title "Michael," meaning "Who is like God?" is fitting for a leading angel, but it is not used in the Bible to refer to Jesus Christ.
The idea that Jesus and Michael the Archangel are the same being, supported by some early and medieval Christian writings, lacks strong biblical foundation and contradicts the clear distinction made in Scripture between Jesus as the eternal Son of God and all angelic beings. The established doctrine of Christ's divinity, as affirmed by the early church and the Nicene Creed, makes it clear that Jesus is not an archangel but the incarnate Word of God, fully divine and fully human, who is worshiped and glorified alongside the Father and the Holy Spirit.
The idea that Christ, the Logos (Word), is identified with Michael the Archangel stems from interpretations in early Christian texts, such as the Shepherd of Hermas, and later theological movements like the Bogomils. However, this claim stands in stark contradiction to the biblical witness and the orthodox understanding of Christ’s divine identity. The Epistle to the Hebrews emphatically declares the supremacy of Christ over all angels:
• “For to which of the angels did God ever say, ‘You are my Son; today I have begotten you’? Or again, ‘I will be to him a father, and he shall be to me a son’? And again, when he brings the firstborn into the world, he says, ‘Let ALL God's angels worship him.’” (Hebrews 1:5-6)
This passage establishes that all the angels are commanded to worship Christ, demonstrating His divine nature, and Christ is uniquely addressed as God’s Son, a title never given to any angel, including Michael. Moreover, Hebrews continues: “Are they not ALL ministering spirits sent out to serve for the sake of those who are to inherit salvation?” (Hebrews 1:14) Here, angels, including Michael, are described as ministering spirits. Christ, by contrast, is seated at the right hand of God (Hebrews 1:13), ruling as the eternal King.The New Testament makes clear distinctions between Christ and Michael:
• Jude 9: Michael disputes with Satan over Moses’ body, yet refrains from issuing judgment, saying, “The Lord rebuke you!”
--> This shows Michael operates under God’s authority.
• John 5:22: In contrast, Christ is the judge of all: “The Father judges no one, but has given all judgment to the Son.”
Christ’s unique role as the judge of the living and the dead (Acts 10:42) is incompatible with the subordinate position of Michael, who serves as a messenger and protector.Proponents of Angel Christology frequently misinterpret specific passages. For example:
• 1 Thessalonians 4:16: “For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God.”
This verse does not identify Christ as the archangel. Instead, it describes the events surrounding His return. The "voice of an archangel" signals His arrival, just as the "trumpet of God" does. Neither phrase equates Christ with an archangel or a trumpet; rather, these are heralding elements.
• Revelation 12:7-9: “Now war arose in heaven, Michael and his angels fighting against the dragon.”
Michael is depicted as leading a heavenly army, but this does not suggest that Michael and Christ are the same. Revelation consistently distinguishes Christ as the Lamb (Revelation 5:6) and the King of Kings (Revelation 19:16), who reigns supreme over all creation, including Michael.
Proponents argue that titles like ἀρχιστράτηγος (chief captain) applied to Michael in Jewish texts and early Christian writings were later ascribed to the Logos, conflating the two. However, in Jewish tradition, ἀρχιστράτηγος describes Michael’s role as a leading angel, not a divine figure. The application of this title to Christ in early texts reflects metaphorical language, emphasizing His leadership over heavenly hosts, not a literal identification with Michael.
The Septuagint translation of Isaiah 9:6 refers to the Messiah as Μεγάλης βουλῆς ἄγγελος (Angel of Great Counsel). However, the term ἄγγελος here means "messenger" in its broader sense and does not imply Christ is a created angel. Contextually, Isaiah describes the Messiah as “Mighty God, Everlasting Father” (Isaiah 9:6), affirming His divinity.
The Bogomils, influenced by dualistic and Gnostic ideas, identified Christ with Michael as part of their subordinationist theology. This view contradicts the Nicene affirmation of Christ’s consubstantiality with the Father (homoousios), and aligns more with Arianism, which denies the full divinity of Christ, a heresy condemned by the Church.
While early Christian texts like the Shepherd of Hermas contain metaphorical or speculative language, Angel Christology largely disappeared after the fourth century for good reasons, it was incompatible with the doctrine of Christ’s full divinity, as articulated at Nicaea, and it confused Christ’s identity, undermining the unity of the Trinity. As Peter R. Carrell notes, “Angel Christology largely died out after the fourth century...because it was incompatible with Trinitarian orthodoxy.”
The identification of Christ with Michael fails when scrutinized against Scripture and tradition:
1. Christ is the Creator: “All things were made through him, and without him was not anything made that was made” (John 1:3). Michael, as a created being, cannot be the Creator.
2. Christ is Worshiped: Angels, including Michael, worship Christ (Hebrews 1:6; Revelation 5:11-14).
3. Christ is God: Jesus is explicitly called “God” in John 1:1 (“the Word was God”) and John 20:28 (“My Lord and my God”).
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