Summa Theologica Part I (Prima Pars) Part 169

Reply Obj. 2: According to Dionysius (Coel. Hier. xiii), the angel who was sent to purify the prophet's lips was one of the inferior order; but was called a "Seraph," that is, "kindling " in an equivocal sense, because he came to "kindle" the lips of the prophet.

It may also be said that the superior angels communicate their own proper gifts whereby they are denominated, through the ministry of the inferior angels. Thus one of the Seraphim is described as purifying by fire the prophet's lips, not as if he did so immediately, but because an inferior angel did so by his power; as the Pope is said to absolve a man when he gives absolution by means of someone else.

Reply Obj. 3: The Divine Persons are not sent in ministry, but are said to be sent in an equivocal sense, as appears from what has been said (Q. 43, A. 1).

Reply Obj. 4: A manifold grade exists in the Divine ministries. Hence there is nothing to prevent angels though unequal from being sent immediately in ministry, in such a manner however that the superior are sent to the higher ministries, and the lower to the inferior ministries.

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THIRD ARTICLE [I, Q. 112, Art. 3]

Whether All the Angels Who Are Sent, a.s.sist?

Objection 1: It would seem that the angels who are sent also a.s.sist.

For Gregory says (Hom. x.x.xiv in Evang.): "So the angels are sent, and a.s.sist; for, though the angelic spirit is limited, yet the supreme Spirit, G.o.d, is not limited."

Obj. 2: Further, the angel was sent to administer to Tobias. Yet he said, "I am the angel Raphael, one of the seven who stand before the Lord" (Tob. 12:15). Therefore the angels who are sent, a.s.sist.

Obj. 3: Further, every holy angel is nearer to G.o.d than Satan is. Yet Satan a.s.sisted G.o.d, according to Job 1:6: "When the sons of G.o.d came to stand before the Lord, Satan also was present among them."

Therefore much more do the angels, who are sent to minister, a.s.sist.

Obj. 4: Further, if the inferior angels do not a.s.sist, the reason is because they receive the Divine enlightenment, not immediately, but through the superior angels. But every angel receives the Divine enlightenment from a superior, except the one who is highest of all.

Therefore only the highest angel would a.s.sist; which is contrary to the text of Dan. 7:10: "Ten thousand times a hundred thousand stood before Him." Therefore the angels who are sent also a.s.sist.

_On the contrary,_ Gregory says, on Job 25:3: "Is there any numbering of His soldiers?" (Moral. xvii): "Those powers a.s.sist, who do not go forth as messengers to men." Therefore those who are sent in ministry do not a.s.sist.

_I answer that,_ The angels are spoken of as "a.s.sisting" and "administering," after the likeness of those who attend upon a king; some of whom ever wait upon him, and hear his commands immediately; while others there are to whom the royal commands are conveyed by those who are in attendance--for instance, those who are placed at the head of the administration of various cities; these are said to administer, not to a.s.sist.

We must therefore observe that all the angels gaze upon the Divine Essence immediately; in regard to which all, even those who minister, are said to a.s.sist. Hence Gregory says (Moral. ii) that "those who are sent on the external ministry of our salvation can always a.s.sist and see the face of the Father." Yet not all the angels can perceive the secrets of the Divine mysteries in the clearness itself of the Divine Essence; but only the superior angels who announce them to the inferior: and in that respect only the superior angels belonging to the highest hierarchy are said to a.s.sist, whose special prerogative it is to be enlightened immediately by G.o.d.

From this may be deduced the reply to the first and second objections, which are based on the first mode of a.s.sisting.

Reply Obj. 3: Satan is not described as having a.s.sisted, but as present among the a.s.sistants; for, as Gregory says (Moral. ii), "though he has lost beat.i.tude, still he has retained a nature like to the angels."

Reply Obj. 4: All the a.s.sistants see some things immediately in the glory of the Divine Essence; and so it may be said that it is the prerogative of the whole of the highest hierarchy to be immediately enlightened by G.o.d; while the higher ones among them see more than is seen by the inferior; some of whom enlighten others: as also among those who a.s.sist the king, one knows more of the king's secrets than another.

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FOURTH ARTICLE [I, Q. 112, Art. 4]

Whether All the Angels of the Second Hierarchy Are Sent?

Objection 1: It would seem that all the angels of the second hierarchy are sent. For all the angels either a.s.sist, or minister, according to Dan. 7:10. But the angels of the second hierarchy do not a.s.sist; for they are enlightened by the angels of the first hierarchy, as Dionysius says (Coel. Hier. viii). Therefore all the angels of the second hierarchy are sent in ministry.

Obj. 2: Further, Gregory says (Moral. xvii) that "there are more who minister than who a.s.sist." This would not be the case if the angels of the second hierarchy were not sent in ministry. Therefore all the angels of the second hierarchy are sent to minister.

_On the contrary,_ Dionysius says (Coel. Hier. viii) that the "Dominations are above all subjection." But to be sent implies subjection. Therefore the dominations are not sent to minister.

_I answer that,_ As above stated (A. 1), to be sent to external ministry properly belongs to an angel according as he acts by Divine command in respect of any corporeal creature; which is part of the execution of the Divine ministry. Now the angelic properties are manifested by their names, as Dionysius says (Coel. Hier. vii); and therefore the angels of those orders are sent to external ministry whose names signify some kind of administration. But the name "dominations" does not signify any such administration, but only disposition and command in administering. On the other hand, the names of the inferior orders imply administration, for the "Angels"

and "Archangels" are so called from "announcing"; the "Virtues" and "Powers" are so called in respect of some act; and it is right that the "Prince," according to what Gregory says (Hom. x.x.xiv in Evang.), "be first among the workers." Hence it belongs to these five orders to be sent to external ministry; not to the four superior orders.

Reply Obj. 1: The Dominations are reckoned among the ministering angels, not as exercising but as disposing and commanding what is to be done by others; thus an architect does not put his hands to the production of his art, but only disposes and orders what others are to do.

Reply Obj. 2: A twofold reason may be given in a.s.signing the number of the a.s.sisting and ministering angels. For Gregory says that those who minister are more numerous than those who a.s.sist; because he takes the words (Dan. 7:10) "thousands of thousands ministered to Him," not in a multiple but in a part.i.tive sense, to mean "thousands out of thousands"; thus the number of those who minister is indefinite, and signifies excess; while the number of a.s.sistants is finite as in the words added, "and ten thousand times a hundred thousand a.s.sisted Him." This explanation rests on the opinion of the Platonists, who said that the nearer things are to the one first principle, the smaller they are in number; as the nearer a number is to unity, the lesser it is than mult.i.tude. This opinion is verified as regards the number of orders, as six administer and three a.s.sist.

Dionysius, however, (Coel. Hier. xiv) declares that the mult.i.tude of angels surpa.s.ses all the mult.i.tude of material things; so that, as the superior bodies exceed the inferior in magnitude to an immeasurable degree, so the superior incorporeal natures surpa.s.s all corporeal natures in mult.i.tude; because whatever is better is more intended and more multiplied by G.o.d. Hence, as the a.s.sistants are superior to the ministers there will be more a.s.sistants than ministers. In this way, the words "thousands of thousands" are taken by way of multiplication, to signify "a thousand times a thousand." And because ten times a hundred is a thousand, if it were said "ten times a hundred thousand"

it would mean that there are as many a.s.sistants as ministers: but since it is written "ten thousand times a hundred thousand," we are given to understand that the a.s.sistants are much more numerous than the ministers. Nor is this said to signify that this is the precise number of angels, but rather that it is much greater, in that it exceeds all material mult.i.tude. This is signified by the multiplication together of all the greatest numbers, namely ten, a hundred, and a thousand, as Dionysius remarks in the same pa.s.sage.

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QUESTION 113

OF THE GUARDIANSHIP OF THE GOOD ANGELS (In Eight Articles)

We next consider the guardianship exercised by the good angels; and their warfare against the bad angels. Under the first head eight points of inquiry arise:

(1) Whether men are guarded by the angels?

(2) Whether to each man is a.s.signed a single guardian angel?

(3) Whether the guardianship belongs only to the lowest order of angels?

(4) Whether it is fitting for each man to have an angel guardian?

(5) When does an angel's guardianship of a man begin?

(6) Whether the angel guardians always watch over men?

(7) Whether the angel grieves over the loss of the one guarded?

(8) Whether rivalry exists among the angels as regards their guardianship?

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FIRST ARTICLE [I, Q. 113, Art. 1]

Whether Men Are Guarded by the Angels?

Objection 1: It would seem that men are not guarded by the angels.

For guardians are deputed to some because they either know not how, or are not able, to guard themselves, as children and the sick. But man is able to guard himself by his free-will; and knows how by his natural knowledge of natural law. Therefore man is not guarded by an angel.

Obj. 2: Further, a strong guard makes a weaker one superfluous. But men are guarded by G.o.d, according to Ps. 120:4: "He shall neither slumber nor sleep, that keepeth Israel." Therefore man does not need to be guarded by an angel.

Obj. 3: Further, the loss of the guarded redounds to the negligence of the guardian; hence it was said to a certain one: "Keep this man; and if he shall slip away, thy life shall be for his life" (3 Kings 20:39). Now many perish daily through falling into sin; whom the angels could help by visible appearance, or by miracles, or in some such-like way. The angels would therefore be negligent if men are given to their guardianship. But that is clearly false. Therefore the angels are not the guardians of men.

_On the contrary,_ It is written (Ps. 90:11): "He hath given His angels charge over thee, to keep thee in all thy ways."

_I answer that,_ According to the plan of Divine Providence, we find that in all things the movable and variable are moved and regulated by the immovable and invariable; as all corporeal things by immovable spiritual substances, and the inferior bodies by the superior which are invariable in substance. We ourselves also are regulated as regards conclusions, about which we may have various opinions, by the principles which we hold in an invariable manner. It is moreover manifest that as regards things to be done human knowledge and affection can vary and fail from good in many ways; and so it was necessary that angels should be deputed for the guardianship of men, in order to regulate them and move them to good.

Reply Obj. 1: By free-will man can avoid evil to a certain degree, but not in any sufficient degree; forasmuch as he is weak in affection towards good on account of the manifold pa.s.sions of the soul. Likewise universal natural knowledge of the law, which by nature belongs to man, to a certain degree directs man to good, but not in a sufficient degree; because in the application of the universal principles of law to particular actions man happens to be deficient in many ways. Hence it is written (Wis. 9:14): "The thoughts of mortal men are fearful, and our counsels uncertain."

Thus man needs to be guarded by the angels.

Reply Obj. 2: Two things are required for a good action; first, that the affection be inclined to good, which is effected in us by the habit of mortal virtue. Secondly, that reason should discover the proper methods to make perfect the good of virtue; this the Philosopher (Ethic. vi) attributes to prudence. As regards the first, G.o.d guards man immediately by infusing into him grace and virtues; as regards the second, G.o.d guards man as his universal instructor, Whose precepts reach man by the medium of the angels, as above stated (Q.