Chapter LIII: Part 53

Objection 1: It would seem that enlightenment is in the demons. For enlightenment means the manifestation of the truth. But one demon can manifest truth to another, because the superior excel in natural knowledge. Therefore the superior demons can enlighten the inferior.

Obj. 2: Further, a body abounding in light can enlighten a body deficient in light, as the sun enlightens the moon. But the superior demons abound in the participation of natural light. Therefore it seems that the superior demons can enlighten the inferior.

_On the contrary,_ Enlightenment is not without cleansing and perfecting, as stated above (Q. 106, A. 1). But to cleanse does not befit the demons, according to the words: "What can be made clean by the unclean?" (Ecclus. 34:4). Therefore neither can they enlighten.

_I answer that,_ There can be no enlightenment properly speaking among the demons. For, as above explained (Q. 107, A. 2), enlightenment properly speaking is the manifestation of the truth in reference to God, Who enlightens every intellect. Another kind of manifestation of the truth is speech, as when one angel manifests his concept to another. Now the demon's perversity does not lead one to order another to God, but rather to lead away from the Divine order; and so one demon does not enlighten another; but one can make known his mental concept to another by way of speech.

Reply Obj. 1: Not every kind of manifestation of the truth is enlightenment, but only that which is above described.

Reply Obj. 2: According to what belongs to natural knowledge, there is no necessary manifestation of the truth either in the angels, or in the demons, because, as above explained (Q. 55, A. 2; Q. 58, A. 2; Q. 79, A. 2), they know from the first all that belongs to their natural knowledge. So the greater fulness of natural light in the superior demons does not prove that they can enlighten others. _______________________

FOURTH ARTICLE [I, Q. 109, Art. 4]

Whether the Good Angels Have Precedence Over the Bad Angels?

Objection 1: It would seem that the good angels have no precedence over the bad angels. For the angels' precedence is especially connected with enlightenment. But the bad angels, being darkness, are not enlightened by the good angels. Therefore the good angels do not rule over the bad.

Obj. 2: Further, superiors are responsible as regards negligence for the evil deeds of their subjects. But the demons do much evil. Therefore if they are subject to the good angels, it seems that negligence is to be charged to the good angels; which cannot be admitted.

Obj. 3: Further, the angels' precedence follows upon the order of nature, as above explained (A. 2). But if the demons fell from every order, as is commonly said, many of the demons are superior to many good angels in the natural order. Therefore the good angels have no precedence over all the bad angels.

_On the contrary,_ Augustine says (De Trin. iii), that "the treacherous and sinful spirit of life is ruled by the rational, pious, and just spirit of life"; and Gregory says (Hom. xxxiv) that "the Powers are the angels to whose charge are subjected the hostile powers."

_I answer that,_ The whole order of precedence is first and originally in God; and it is shared by creatures accordingly as they are the nearer to God. For those creatures, which are more perfect and nearer to God, have the power to act on others. Now the greatest perfection and that which brings them nearest to God belongs to the creatures who enjoy God, as the holy angels; of which perfection the demons are deprived; and therefore the good angels have precedence over the bad, and these are ruled by them.

Reply Obj. 1: Many things concerning Divine mysteries are made known by the holy angels to the bad angels, whenever the Divine justice requires the demons to do anything for the punishment of the evil; or for the trial of the good; as in human affairs the judge's assessors make known his sentence to the executioners. This revelation, if compared to the angelic revealers, can be called an enlightenment, forasmuch as they direct it to God; but it is not an enlightenment on the part of the demons, for these do not direct it to God; but to the fulfilment of their own wickedness.

Reply Obj. 2: The holy angels are the ministers of the Divine wisdom. Hence as the Divine wisdom permits some evil to be done by bad angels or men, for the sake of the good that follows; so also the good angels do not entirely restrain the bad from inflicting harm.

Reply Obj. 3: An angel who is inferior in the natural order presides over demons, although these may be naturally superior; because the power of Divine justice to which the good angels cleave, is stronger than the natural power of the angels. Hence likewise among men, "the spiritual man judgeth all things" (1 Cor. 2:15), and the Philosopher says (Ethic. iii, 4; x, 5) that "the virtuous man is the rule and measure of all human acts." _______________________

QUESTION 110

HOW ANGELS ACT ON BODIES (In Four Articles)

We now consider how the angels preside over the corporeal creatures. Under this head there are four points of inquiry:

(1) Whether the corporeal creature is governed by the angels?

(2) Whether the corporeal creature obeys the mere will of the angels?

(3) Whether the angels by their own power can immediately move bodies locally?

(4) Whether the good or bad angels can work miracles? _______________________

FIRST ARTICLE [I, Q. 110, Art. 1]

Whether the Corporeal Creature Is Governed by the Angels?

Objection 1: It would seem that the corporeal creature is not governed by angels. For whatever possesses a determinate mode of action, needs not to be governed by any superior power; for we require to be governed lest we do what we ought not. But corporeal things have their actions determined by the nature divinely bestowed upon them. Therefore they do not need the government of angels.

Obj. 2: Further, the lowest things are ruled by the superior. But some corporeal things are inferior, and others are superior. Therefore they need not be governed by the angels.

Obj. 3: Further, the different orders of the angels are distinguished by different offices. But if corporeal creatures were ruled by the angels, there would be as many angelic offices as there are species of things. So also there would be as many orders of angels as there are species of things; which is against what is laid down above (Q. 108, A. 2). Therefore the corporeal creature is not governed by angels.

_On the contrary,_ Augustine says (De Trin. iii, 4) that "all bodies are ruled by the rational spirit of life"; and Gregory says (Dial. iv, 6), that "in this visible world nothing takes place without the agency of the invisible creature."

_I answer that,_ It is generally found both in human affairs and in natural things that every particular power is governed and ruled by the universal power; as, for example, the bailiff's power is governed by the power of the king. Among the angels also, as explained above (Q. 55, A. 3; Q. 108, A. 1), the superior angels who preside over the inferior possess a more universal knowledge. Now it is manifest that the power of any individual body is more particular than the power of any spiritual substance; for every corporeal form is a form individualized by matter, and determined to the "here and now"; whereas immaterial forms are absolute and intelligible. Therefore, as the inferior angels who have the less universal forms, are ruled by the superior; so are all corporeal things ruled by the angels. This is not only laid down by the holy doctors, but also by all philosophers who admit the existence of incorporeal substances.

Reply Obj. 1: Corporeal things have determinate actions; but they exercise such actions only according as they are moved; because it belongs to a body not to act unless moved. Hence a corporeal creature must be moved by a spiritual creature.

Reply Obj. 2: The reason alleged is according to the opinion of Aristotle who laid down (Metaph. xi, 8) that the heavenly bodies are moved by spiritual substances; the number of which he endeavored to assign according to the number of motions apparent in the heavenly bodies. But he did not say that there were any spiritual substances with immediate rule over the inferior bodies, except perhaps human souls; and this was because he did not consider that any operations were exercised in the inferior bodies except the natural ones for which the movement of the heavenly bodies sufficed. But because we assert that many things are done in the inferior bodies besides the natural corporeal actions, for which the movements of the heavenly bodies are not sufficient; therefore in our opinion we must assert that the angels possess an immediate presidency not only over the heavenly bodies, but also over the inferior bodies.

Reply Obj. 3: Philosophers have held different opinions about immaterial substances. For Plato laid down that immaterial substances were types and species of sensible bodies; and that some were more universal than others; and so he held that immaterial substances preside immediately over all sensible bodies, and different ones over different bodies. But Aristotle held that immaterial substances are not the species of sensible bodies, but something higher and more universal; and so he did not attribute to them any immediate presiding over single bodies, but only over the universal agents, the heavenly bodies. Avicenna followed a middle course. For he agreed with Plato in supposing some spiritual substance to preside immediately in the sphere of active and passive elements; because, as Plato also said, he held that the forms of these sensible things are derived from immaterial substances. But he differed from Plato because he supposed only one immaterial substance to preside over all inferior bodies, which he called the "active intelligence."

The holy doctors held with the Platonists that different spiritual substances were placed over corporeal things. For Augustine says (QQ. 83, qu. 79): "Every visible thing in this world has an angelic power placed over it"; and Damascene says (De Fide Orth. ii, 4): "The devil was one of the angelic powers who presided over the terrestrial order"; and Origen says on the text, "When the ass saw the angel" (Num. 22:23), that "the world has need of angels who preside over beasts, and over the birth of animals, and trees, and plants, and over the increase of all other things" (Hom. xiv in Num.). The reason of this, however, is not that an angel is more fitted by his nature to preside over animals than over plants; because each angel, even the least, has a higher and more universal power than any kind of corporeal things: the reason is to be sought in the order of Divine wisdom, Who places different rulers over different things. Nor does it follow that there are more than nine orders of angels, because, as above expounded (Q. 108, A. 2), the orders are distinguished by their general offices. Hence as according to Gregory all the angels whose proper office it is to preside over the demons are of the order of the "powers"; so to the order of the "virtues" do those angels seem to belong who preside over purely corporeal creatures; for by their ministration miracles are sometimes performed. _______________________

SECOND ARTICLE [I, Q. 110, Art. 2]

Whether Corporeal Matter Obeys the Mere Will of an Angel?

Objection 1: It would seem that corporeal matter obeys the mere will of an angel. For the power of an angel excels the power of the soul. But corporeal matter obeys a conception of the soul; for the body of man is changed by a conception of the soul as regards heat and cold, and sometimes even as regards health and sickness. Therefore much more is corporeal matter changed by a conception of an angel.

Obj. 2: Further, whatever can be done by an inferior power, can be done by a superior power. Now the power of an angel is superior to corporeal power. But a body by its power is able to transform corporeal matter; as appears when fire begets fire. Therefore much more efficaciously can an angel by his power transform corporeal matter.

Obj. 3: Further, all corporeal nature is under angelic administration, as appears above (A. 1), and thus it appears that bodies are as instruments to the angels, for an instrument is essentially a mover moved. Now in effects there is something that is due to the power of their principal agents, and which cannot be due to the power of the instrument; and this it is that takes the principal place in the effect. For example, digestion is due to the force of natural heat, which is the instrument of the nutritive soul: but that living flesh is thus generated is due to the power of the soul. Again the cutting of the wood is from the saw; but that it assumes the length the form of a bed is from the design of the [joiner's] art. Therefore the substantial form which takes the principal place in the corporeal effects, is due to the angelic power. Therefore matter obeys the angels in receiving its form.

_On the contrary,_ Augustine says "It is not to be thought, that this visible matter obeys these rebel angels; for it obeys God alone."

_I answer that,_ The Platonists [*Phaedo. xlix: Tim. (Did.) vol. ii, p. 218] asserted that the forms which are in matter are caused by immaterial forms, because they said that the material forms are participations of immaterial forms. Avicenna followed them in this opinion to some extent, for he said that all forms which are in matter proceed from the concept of the _intellect;_ and that corporeal agents only dispose [matter] for the forms. They seem to have been deceived on this point, through supposing a form to be something made _per se,_ so that it would be the effect of a formal principle. But, as the Philosopher proves (Metaph. vii, Did. vi, 8), what is made, properly speaking, is the _composite:_ for this properly speaking, is, as it were, what subsists. Whereas the form is called a being, not as that which is, but as that by which something is; and consequently neither is a form, properly speaking, made; for that is made which is; since to be is nothing but the way to existence.

Now it is manifest that what is made is like to the maker, forasmuch as every agent makes its like. So whatever makes natural things, has a likeness to the composite; either because it is composite itself, as when fire begets fire, or because the whole "composite" as to both matter and form is within its power; and this belongs to God alone. Therefore every informing of matter is either immediately from God, or form some corporeal agent; but not immediately from an angel.

Reply Obj. 1: Our soul is united to the body as the form; and so it is not surprising for the body to be formally changed by the soul's concept; especially as the movement of the sensitive appetite, which is accompanied with a certain bodily change, is subject to the command of reason. An angel, however, has not the same connection with natural bodies; and hence the argument does not hold.

Reply Obj. 2: Whatever an inferior power can do, that a superior power can do, not in the same way, but in a more excellent way; for example, the intellect knows sensible things in a more excellent way than sense knows them. So an angel can change corporeal matter in a more excellent way than can corporeal agents, that is by moving the corporeal agents themselves, as being the superior cause.

Reply Obj. 3: There is nothing to prevent some natural effect taking place by angelic power, for which the power of corporeal agents would not suffice. This, however, is not to obey an angel's will (as neither does matter obey the mere will of a cook, when by regulating the fire according to the prescription of his art he produces a dish that the fire could not have produced by itself); since to reduce matter to the act of the substantial form does not exceed the power of a corporeal agent; for it is natural for like to make like. _______________________

THIRD ARTICLE [I, Q. 110, Art. 3]

Whether Bodies Obey the Angels As Regards Local Motion?

Objection 1: It would seem that bodies do not obey the angels in local motion. For the local motion of natural bodies follows on their forms. But the angels do not cause the forms of natural bodies, as stated above (A. 2). Therefore neither can they cause in them local motion.

Obj. 2: Further, the Philosopher (Phys. viii, 7) proves that local motion is the first of all movements. But the angels cannot cause other movements by a formal change of the matter. Therefore neither can they cause local motion.

Obj. 3: Further, the corporeal members obey the concept of the soul as regards local movement, as having in themselves some principle of life. In natural bodies, however, there is no vital principle. Therefore they do not obey the angels in local motion.

_On the contrary,_ Augustine says (De Trin. iii, 8,9) that the angels use corporeal seed to produce certain effects. But they cannot do this without causing local movement. Therefore bodies obey them in local motion.

_I answer that,_ As Dionysius says (Div. Nom. vii): "Divine wisdom has joined the ends of the first to the principles of the second." Hence it is clear that the inferior nature at its highest point is in conjunction with superior nature. Now corporeal nature is below the spiritual nature. But among all corporeal movements the most perfect is local motion, as the Philosopher proves (Phys. viii, 7). The reason of this is that what is moved locally is not as such in potentiality to anything intrinsic, but only to something extrinsic--that is, to place. Therefore the corporeal nature has a natural aptitude to be moved immediately by the spiritual nature as regards place. Hence also the philosophers asserted that the supreme bodies are moved locally by the spiritual substances; whence we see that the soul moves the body first and chiefly by a local motion.

Reply Obj. 1: There are in bodies other local movements besides those which result from the forms; for instance, the ebb and flow of the sea does not follow from the substantial form of the water, but from the influence of the moon; and much more can local movements result from the power of spiritual substances.

Reply Obj. 2: The angels, by causing local motion, as the first motion, can thereby cause other movements; that is, by employing corporeal agents to produce these effects, as a workman employs fire to soften iron.

Reply Obj. 3: The power of an angel is not so limited as is the power of the soul. Hence the motive power of the soul is limited to the body united to it, which is vivified by it, and by which it can move other things. But an angel's power is not limited to any body; hence it can move locally bodies not joined to it. _______________________

FOURTH ARTICLE [I, Q. 110, Art. 4]

Whether Angels Can Work Miracles?

Objection 1: It would seem that the angels can work miracles. For Gregory says (Hom. xxxiv in Evang.): "Those spirits are called virtues by whom signs and miracles are usually done."

Obj. 2: Further, Augustine says (QQ. 83, qu. 79) that "magicians work miracles by private contracts; good Christians by public justice, bad Christians by the signs of public justice." But magicians work miracles because they are "heard by the demons," as he says elsewhere in the same work [*Cf. Liber xxi, Sentent., sent. 4: among the supposititious works of St. Augustine]. Therefore the demons can work miracles. Therefore much more can the good angels.

Obj. 3: Further, Augustine says in the same work [*Cf. Liber xxi, Sentent., sent. 4: among the supposititious works of St. Augustine] that "it is not absurd to believe that all the things we see happen may be brought about by the lower powers that dwell in our atmosphere." But when an effect of natural causes is produced outside the order of the natural cause, we call it a miracle, as, for instance, when anyone is cured of a fever without the operation of nature. Therefore the angels and demons can work miracles.

Obj. 4: Further, superior power is not subject to the order of an inferior cause. But corporeal nature is inferior to an angel. Therefore an angel can work outside the order of corporeal agents; which is to work miracles.

_On the contrary,_ It is written of God (Ps. 135:4): "Who alone doth great wonders."

_I answer that,_ A miracle properly so called is when something is done outside the order of nature. But it is not enough for a miracle if something is done outside the order of any particular nature; for otherwise anyone would perform a miracle by throwing a stone upwards, as such a thing is outside the order of the stone's nature. So for a miracle is required that it be against the order of the whole created nature. But God alone can do this, because, whatever an angel or any other creature does by its own power, is according to the order of created nature; and thus it is not a miracle. Hence God alone can work miracles.

Reply Obj. 1: Some angels are said to work miracles; either because God works miracles at their request, in the same way as holy men are said to work miracles; or because they exercise a kind of ministry in the miracles which take place; as in collecting the dust in the general resurrection, or by doing something of that kind.

Reply Obj. 2: Properly speaking, as said above, miracles are those things which are done outside the order of the whole created nature. But as we do not know all the power of created nature, it follows that when anything is done outside the order of created nature by a power unknown to us, it is called a miracle as regards ourselves. So when the demons do anything of their own natural power, these things are called "miracles" not in an absolute sense, but in reference to ourselves. In this way the magicians work miracles through the demons; and these are said to be done by "private contracts," forasmuch as every power of the creature, in the universe, may be compared to the power of a private person in a city. Hence when a magician does anything by compact with the devil, this is done as it were by private contract. On the other hand, the Divine justice is in the whole universe as the public law is in the city. Therefore good Christians, so far as they work miracles by Divine justice, are said to work miracles by "public justice": but bad Christians by the "signs of public justice," as by invoking the name of Christ, or by making use of other sacred signs.

Reply Obj. 3: Spiritual powers are able to effect whatever happens in this visible world, by employing corporeal seeds by local movement.

Reply Obj. 4: Although the angels can do something which is outside the order of corporeal nature, yet they cannot do anything outside the whole created order, which is essential to a miracle, as above explained. _______________________

QUESTION 111

THE ACTION OF THE ANGELS ON MAN (In Four Articles)

We now consider the action of the angels on man, and inquire:

(1) How far they can change them by their own natural power;

(2) How they are sent by God to the ministry of men;

(3) How they guard and protect men.

Under the first head there are four points of inquiry:

(1) Whether an angel can enlighten the human intellect?

(2) Whether he can change man's will?

(3) Whether he can change man's imagination?

(4) Whether he can change man's senses? _______________________

FIRST ARTICLE [I, Q. 111, Art. 1]

Whether an Angel Can Enlighten Man?

Objection 1: It would seem that an angel cannot enlighten man. For man is enlightened by faith; hence Dionysius (Eccl. Hier. iii) attributes enlightenment to baptism, as "the sacrament of faith." But faith is immediately from God, according to Eph. 2:8: "By grace you are saved through faith, and that not of yourselves, for it is the gift of God." Therefore man is not enlightened by an angel; but immediately by God.

Obj. 2: Further, on the words, "God hath manifested it to them" (Rom. 1:19), the gloss observes that "not only natural reason availed for the manifestation of Divine truths to men, but God also revealed them by His work," that is, by His creature. But both are immediately from God--that is, natural reason and the creature. Therefore God enlightens man immediately.

Obj. 3: Further, whoever is enlightened is conscious of being enlightened. But man is not conscious of being enlightened by angels. Therefore he is not enlightened by them.

_On the contrary,_ Dionysius says (Coel. Hier. iv) that the revelation of Divine things reaches men through the ministry of the angels. But such revelation is an enlightenment as we have stated (Q. 106, A. 1; Q. 107, A. 2). Therefore men are enlightened by the angels.

_I answer that,_ Since the order of Divine Providence disposes that lower things be subject to the actions of higher, as explained above (Q. 109, A. 2); as the inferior angels are enlightened by the superior, so men, who are inferior to the angels, are enlightened by them.

The modes of each of these kinds of enlightenment are in one way alike and in another way unlike. For, as was shown above (Q. 106, A. 1), the enlightenment which consists in making known Divine truth has two functions; namely, according as the inferior intellect is strengthened by the action of the superior intellect, and according as the intelligible species which are in the superior intellect are proposed to the inferior so as to be grasped thereby. This takes place in the angels when the superior angel divides his universal concept of the truth according to the capacity of the inferior angel, as explained above (Q. 106, A. 1).

The human intellect, however, cannot grasp the universal truth itself unveiled; because its nature requires it to understand by turning to the phantasms, as above explained (Q. 84, A. 7). So the angels propose the intelligible truth to men under the similitudes of sensible things, according to what Dionysius says (Coel. Hier. i), that, "It is impossible for the divine ray to shine on us, otherwise than shrouded by the variety of the sacred veils." On the other hand, the human intellect as the inferior, is strengthened by the action of the angelic intellect. And in these two ways man is enlightened by an angel.

Reply Obj. 1: Two dispositions concur in the virtue of faith; first, the habit of the intellect whereby it is disposed to obey the will tending to Divine truth. For the intellect assents to the truth of faith, not as convinced by the reason, but as commanded by the will; hence Augustine says, "No one believes except willingly." In this respect faith comes from God alone. Secondly, faith requires that what is to be believed be proposed to the believer; which is accomplished by man, according to Rom. 10:17, "Faith cometh by hearing"; principally, however, by the angels, by whom Divine things are revealed to men. Hence the angels have some part in the enlightenment of faith. Moreover, men are enlightened by the angels not only concerning what is to be believed; but also as regards what is to be done.

Reply Obj. 2: Natural reason, which is immediately from God, can be strengthened by an angel, as we have said above. Again, the more the human intellect is strengthened, so much higher an intelligible truth can be elicited from the species derived from creatures. Thus man is assisted by an angel so that he may obtain from creatures a more perfect knowledge of God.

Reply Obj. 3: Intellectual operation and enlightenment can be understood in two ways. First, on the part of the object understood; thus whoever understands or is enlightened, knows that he understands or is enlightened, because he knows that the object is made known to him. Secondly, on the part of the principle; and thus it does not follow that whoever understands a truth, knows what the intellect is, which is the principle of the intellectual operation. In like manner not everyone who is enlightened by an angel, knows that he is enlightened by him. _______________________

SECOND ARTICLE [I, Q. 111, Art. 3]

Whether the Angels Can Change the Will of Man?

Objection 1: It would seem that the angels can change the will of man. For, upon the text, "Who maketh His angels spirits and His ministers a flame of fire" (Heb. 1:7), the gloss notes that "they are fire, as being spiritually fervent, and as burning away our vices." This could not be, however, unless they changed the will. Therefore the angels can change the will.

Obj. 2: Further, Bede says (Super Matth. xv, 11), that, "the devil does not send wicked thoughts, but kindles them." Damascene, however, says that he also sends them; for he remarks that "every malicious act and unclean passion is contrived by the demons and put into men" (De Fide Orth. ii, 4); in like manner also the good angels introduce and kindle good thoughts. But this could only be if they changed the will. Therefore the will is changed by them.

Obj. 3: Further, the angel, as above explained, enlightens the human intellect by means of the phantasms. But as the imagination which serves the intellect can be changed by an angel, so can the sensitive appetite which serves the will, because it also is a faculty using a corporeal organ. Therefore as the angel enlightens the mind, so can he change the will.

_On the contrary,_ To change the will belongs to God alone, according to Prov. 21:1: "The heart of the king is in the hand of the Lord, whithersoever He will He shall turn it."

_I answer that,_ The will can be changed in two ways. First, from within; in which way, since the movement of the will is nothing but the inclination of the will to the thing willed, God alone can thus change the will, because He gives the power of such an inclination to the intellectual nature. For as the natural inclination is from God alone Who gives the nature, so the inclination of the will is from God alone, Who causes the will.

Secondly, the will is moved from without. As regards an angel, this can be only in one way--by the good apprehended by the intellect. Hence in as far as anyone may be the cause why anything be apprehended as an appetible good, so far does he move the will. In this way also God alone can move the will efficaciously; but an angel and man move the will by way of persuasion, as above explained (Q. 106, A. 2).

In addition to this mode the human will can be moved from without in another way; namely, by the passion residing in the sensitive appetite: thus by concupiscence or anger the will is inclined to will something. In this manner the angels, as being able to rouse these passions, can move the will, not however by necessity, for the will ever remains free to consent to, or to resist, the passion.

Reply Obj. 1: Those who act as God's ministers, either men or angels, are said to burn away vices, and to incite to virtue by way of persuasion.

Reply Obj. 2: The demon cannot put thoughts in our minds by causing them from within, since the act of the cogitative faculty is subject to the will; nevertheless the devil is called the kindler of thoughts, inasmuch as he incites to thought, by the desire of the things thought of, by way of persuasion, or by rousing the passions. Damascene calls this kindling "a putting in" because such a work is accomplished within. But good thoughts are attributed to a higher principle, namely, God, though they may be procured by the ministry of the angels.

Reply Obj. 3: The human intellect in its present state can understand only by turning to the phantasms; but the human will can will something following the judgment of reason rather than the passion of the sensitive appetite. Hence the comparison does not hold. _______________________

THIRD ARTICLE [I, Q. 111, Art. 3]

Whether an Angel Can Change Man's Imagination?

Objection 1: It would seem that an angel cannot change man's imagination. For the phantasy, as is said _De Anima_ iii, is "a motion caused by the sense in act." But if this motion were caused by an angel, it would not be caused by the sense in act. Therefore it is contrary to the nature of the phantasy, which is the act of the imaginative faculty, to be changed by an angel.

Obj. 2: Further, since the forms in the imagination are spiritual, they are nobler than the forms existing in sensible matter. But an angel cannot impress forms upon sensible matter (Q. 110, A. 2). Therefore he cannot impress forms on the imagination, and so he cannot change it.

Obj. 3: Further, Augustine says (Gen. ad lit. xii, 12): "One spirit by intermingling with another can communicate his knowledge to the other spirit by these images, so that the latter either understands it himself, or accepts it as understood by the other." But it does not seem that an angel can be mingled with the human imagination, nor that the imagination can receive the knowledge of an angel. Therefore it seems that an angel cannot change the imagination.

Obj. 4: Further, in the imaginative vision man cleaves to the similitudes of the things as to the things themselves. But in this there is deception. So as a good angel cannot be the cause of deception, it seems that he cannot cause the imaginative vision, by changing the imagination.

_On the contrary,_ Those things which are seen in dreams are seen by imaginative vision. But the angels reveal things in dreams, as appears from Matt. 1:20; 2:13, 19 in regard to the angel who appeared to Joseph in dreams. Therefore an angel can move the imagination.

_I answer that,_ Both a good and a bad angel by their own natural power can move the human imagination. This may be explained as follows. For it was said above (Q. 110, A. 3), that corporeal nature obeys the angel as regards local movement, so that whatever can be caused by the local movement of bodies is subject to the natural power of the angels. Now it is manifest that imaginative apparitions are sometimes caused in us by the local movement of animal spirits and humors. Hence Aristotle says (De Somn. et Vigil.) [*De Insomniis iii], when assigning the cause of visions in dreams, that "when an animal sleeps, the blood descends in abundance to the sensitive principle, and movements descend with it," that is, the impressions left from the movements are preserved in the animal spirits, "and move the sensitive principle"; so that a certain appearance ensues, as if the sensitive principle were being then changed by the external objects themselves. Indeed, the commotion of the spirits and humors may be so great that such appearances may even occur to those who are awake, as is seen in mad people, and the like. So, as this happens by a natural disturbance of the humors, and sometimes also by the will of man who voluntarily imagines what he previously experienced, so also the same may be done by the power of a good or a bad angel, sometimes with alienation from the bodily senses, sometimes without such alienation.

Reply Obj. 1: The first principle of the imagination is from the sense in act. For we cannot imagine what we have never perceived by the senses, either wholly or partly; as a man born blind cannot imagine color. Sometimes, however, the imagination is informed in such a way that the act of the imaginative movement arises from the impressions preserved within.

Reply Obj. 2: An angel changes the imagination, not indeed by the impression of an imaginative form in no way previously received from the senses (for he cannot make a man born blind imagine color), but by local movement of the spirits and humors, as above explained.

Reply Obj. 3: The commingling of the angelic spirit with the human imagination is not a mingling of essences, but by reason of an effect which he produces in the imagination in the way above stated; so that he shows man what he [the angel] knows, but not in the way he knows.

Reply Obj. 4: An angel causing an imaginative vision, sometimes enlightens the intellect at the same time, so that it knows what these images signify; and then there is no deception. But sometimes by the angelic operation the similitudes of things only appear in the imagination; but neither then is deception caused by the angel, but by the defect in the intellect to whom such things appear. Thus neither was Christ a cause of deception when He spoke many things to the people in parables, which He did not explain to them. _______________________

FOURTH ARTICLE [I, Q. 111, Art. 4]

Whether an Angel Can Change the Human Senses?

Objection 1: It seems that an angel cannot change the human senses. For the sensitive operation is a vital operation. But such an operation does not come from an extrinsic principle. Therefore the sensitive operation cannot be caused by an angel.

Obj. 2: Further, the sensitive operation is nobler than the nutritive. But the angel cannot change the nutritive power, nor other natural forms. Therefore neither can he change the sensitive power.

Obj. 3: Further, the senses are naturally moved by the sensible objects. But an angel cannot change the order of nature (Q. 110, A. 4). Therefore an angel cannot change the senses; but these are changed always by the sensible object.

_On the contrary,_ The angels who overturned Sodom, "struck the people of Sodom with blindness or _aorasia_, so that they could not find the door" (Gen. 19:11). [*It is worth noting that these are the only two passages in the Greek version where the word _aorasia_ appears. It expresses, in fact, the effect produced on the people of Sodom--namely, dazzling (French version, "eblouissement"), which the Latin "caecitas" (blindness) does not necessarily imply.] The same is recorded of the Syrians whom Eliseus led into Samaria (4 Kings 6:18).

_I answer that,_ The senses may be changed in a twofold manner; from without, as when affected by the sensible object: and from within, for we see that the senses are changed when the spirits and humors are disturbed; as for example, a sick man's tongue, charged with choleric humor, tastes everything as bitter, and the like with the other senses. Now an angel, by his natural power, can work a change in the senses both ways. For an angel can offer the senses a sensible object from without, formed by nature or by the angel himself, as when he assumes a body, as we have said above (Q. 51, A. 2). Likewise he can move the spirits and humors from within, as above remarked, whereby the senses are changed in various ways.

Reply Obj. 1: The principle of the sensitive operation cannot be without the interior principle which is the sensitive power; but this interior principle can be moved in many ways by the exterior principle, as above explained.

Reply Obj. 2: By the interior movement of the spirits and humors an angel can do something towards changing the act of the nutritive power, and also of the appetitive and sensitive power, and of any other power using a corporeal organ.

Reply Obj. 3: An angel can do nothing outside the entire order of creatures; but he can outside some particular order of nature, since he is not subject to that order; thus in some special way an angel can work a change in the senses outside the common mode of nature. _______________________

QUESTION 112

THE MISSION OF THE ANGELS (In Four Articles)

We next consider the mission of the angels. Under this head arise four points of inquiry:

(1) Whether any angels are sent on works of ministry?

(2) Whether all are sent?

(3) Whether those who are sent, assist?

(4) From what orders they are sent. _______________________

FIRST ARTICLE [I, Q. 112, Art. 1]

Whether the Angels Are Sent on Works of Ministry?

Objection 1: It would seem that the angels are not sent on works of ministry. For every mission is to some determinate place. But intellectual actions do not determine a place, for intellect abstracts from the "here" and "now." Since therefore the angelic actions are intellectual, it appears that the angels are not sent to perform their own actions.

Obj. 2: Further, the empyrean heaven is the place that beseems the angelic dignity. Therefore if they are sent to us in ministry, it seems that something of their dignity would be lost; which is unseemly.

Obj. 3: Further, external occupation hinders the contemplation of wisdom; hence it is said: "He that is less in action, shall receive wisdom" (Ecclus. 38:25). So if some angels are sent on external ministrations, they would seemingly be hindered from contemplation. But the whole of their beatitude consists in the contemplation of God. So if they were sent, their beatitude would be lessened; which is unfitting.

Obj. 4: Further, to minister is the part of an inferior; hence it is written (Luke 22:27): "Which is the greater, he that sitteth at table, or he that serveth? is not he that sitteth at table?" But the angels are naturally greater than we are. Therefore they are not sent to administer to us.

_On the contrary,_ It is written (Ex. 23:20): "Behold I will send My angels who shall go before thee."

_I answer that,_ From what has been said above (Q. 108, A. 6), it may be shown that some angels are sent in ministry by God. For, as we have already stated (Q. 43, A. 1), in treating of the mission of the Divine Persons, he is said to be sent who in any way proceeds from another so as to begin to be where he was not, or to be in another way, where he already was. Thus the Son, or the Holy Ghost is said to be sent as proceeding from the Father by origin; and begins to be in a new way, by grace or by the nature assumed, where He was before by the presence of His Godhead; for it belongs to God to be present everywhere, because, since He is the universal agent, His power reaches to all being, and hence He exists in all things (Q. 8, A. 1). An angel's power, however, as a particular agent, does not reach to the whole universe, but reaches to one thing in such a way as not to reach another; and so he is "here" in such a manner as not to be "there." But it is clear from what was above stated (Q. 110, A. 1), that the corporeal creature is governed by the angels. Hence, whenever an angel has to perform any work concerning a corporeal creature, the angel applies himself anew to that body by his power; and in that way begins to be there afresh. Now all this takes place by Divine command. Hence it follows that an angel is sent by God.

Yet the action performed by the angel who is sent, proceeds from God as from its first principle, at Whose nod and by Whose authority the angels work; and is reduced to God as to its last end. Now this is what is meant by a minister: for a minister is an intelligent instrument; while an instrument is moved by another, and its action is ordered to another. Hence angels' actions are called "ministries"; and for this reason they are said to be sent in ministry.

Reply Obj. 1: An operation can be intellectual in two ways. In one way, as dwelling in the intellect itself, as contemplation; such an operation does not demand to occupy a place; indeed, as Augustine says (De Trin. iv, 20): "Even we ourselves as mentally tasting something eternal, are not in this world." In another sense an action is said to be intellectual because it is regulated and commanded by some intellect; in that sense the intellectual operations evidently have sometimes a determinate place.

Reply Obj. 2: The empyrean heaven belongs to the angelic dignity by way of congruity; forasmuch as it is congruous that the higher body should be attributed to that nature which occupies a rank above bodies. Yet an angel does not derive his dignity from the empyrean heaven; so when he is not actually in the empyrean heaven, nothing of his dignity is lost, as neither does a king lessen his dignity when not actually sitting on his regal throne, which suits his dignity.

Reply Obj. 3: In ourselves the purity of contemplation is obscured by exterior occupation; because we give ourselves to action through the sensitive faculties, the action of which when intense impedes the action of the intellectual powers. An angel, on the contrary, regulates his exterior actions by intellectual operation alone. Hence it follows that his external occupations in no respect impede his contemplation; because given two actions, one of which is the rule and the reason of the other, one does not hinder but helps the other. Wherefore Gregory says (Moral. ii) that "the angels do not go abroad in such a manner as to lose the delights of inward contemplation."

Reply Obj. 4: In their external actions the angels chiefly minister to God, and secondarily to us; not because we are superior to them, absolutely speaking, but because, since every man or angel by cleaving to God is made one spirit with God, he is thereby superior to every creature. Hence the Apostle says (Phil. 2:3): "Esteeming others better than themselves." _______________________

SECOND ARTICLE [I, Q. 112, Art. 2]

Whether All the Angels Are Sent in Ministry?

Objection 1: It would seem that all the angels are sent in ministry. For the Apostle says (Heb. 1:14): "All are ministering spirits, sent to minister" [Vulg. 'Are they not all . . . ?'].

Obj. 2: Further, among the orders, the highest is that of the Seraphim, as stated above (Q. 108, A. 6). But a Seraph was sent to purify the lips of the prophet (Isa. 6:6, 7). Therefore much more are the inferior orders sent.

Obj. 3: Further, the Divine Persons infinitely excel all the angelic orders. But the Divine Persons are sent. Therefore much more are even the highest angels sent.

Obj. 4: Further, if the superior angels are not sent to the external ministries, this can only be because the superior angels execute the Divine ministries by means of the inferior angels. But as all the angels are unequal, as stated above (Q. 50, A. 4), each angel has an angel inferior to himself except the last one. Therefore only the last angel would be sent in ministry; which contradicts the words, "Thousands of thousands ministered to Him" (Dan. 7:10).

_On the contrary,_ Gregory says (Hom. xxxiv in Evang.), quoting the statement of Dionysius (Coel. Hier. xiii), that "the higher ranks fulfil no exterior service."

_I answer that,_ As appears from what has been said above (Q. 106, A. 3; Q. 110, A. 1), the order of Divine Providence has so disposed not only among the angels, but also in the whole universe, that inferior things are administered by the superior. But the Divine dispensation, however, this order is sometimes departed from as regards corporeal things, for the sake of a higher order, that is, according as it is suitable for the manifestation of grace. That the man born blind was enlightened, that Lazarus was raised from the dead, was accomplished immediately by God without the action of the heavenly bodies. Moreover both good and bad angels can work some effect in these bodies independently of the heavenly bodies, by the condensation of the clouds to rain, and by producing some such effects. Nor can anyone doubt that God can immediately reveal things to men without the help of the angels, and the superior angels without the inferior. From this standpoint some have said that according to the general law the superior angels are not sent, but only the inferior; yet that sometimes, by Divine dispensation, the superior angels also are sent.

It may also be said that the Apostle wishes to prove that Christ is greater than the angels who were chosen as the messengers of the law; in order that He might show the excellence of the new over the old law. Hence there is no need to apply this to any other angels besides those who were sent to give the law.

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. _______________________

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

Whether All the Angels Who Are Sent, Assist?

Objection 1: It would seem that the angels who are sent also assist. For Gregory says (Hom. xxxiv in Evang.): "So the angels are sent, and assist; for, though the angelic spirit is limited, yet the supreme Spirit, God, 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, assist.

Obj. 3: Further, every holy angel is nearer to God than Satan is. Yet Satan assisted God, according to Job 1:6: "When the sons of God came to stand before the Lord, Satan also was present among them." Therefore much more do the angels, who are sent to minister, assist.

Obj. 4: Further, if the inferior angels do not assist, 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 assist; 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 assist.

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

_I answer that,_ The angels are spoken of as "assisting" 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 assist.

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 assist. Hence Gregory says (Moral. ii) that "those who are sent on the external ministry of our salvation can always assist 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 assist, whose special prerogative it is to be enlightened immediately by God.

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